Commentary on Rule III for Disciples and Initiates


Rule III: Third Sentence

“Let it evoke response from the bright centre, lying far ahead.” (R&I 79)

The Sentence

A.                 Let it evoke response from the bright centre, lying far ahead.

1.                  The “bright centre lying far ahead” is, of course, Shamballa.

2.                  It is the “cry of invocation” (issuing forth from the deep center of the group’s clear cold light) which is evoking response from the “bright centre”.

3.                  There is a quality of intensity in this “cry” which reaches those “distant ashrams where move the Chohans of the race of men”. The invoking group has reached a degree of selflessness and encompassing purposefulness where this is possible; Shamballa can respond.

4.                  The “cry” of such an invoking group is free from all taint of customary selfishness or ego. It is even free from a developed group-individualism—the result of an increasingly effective causal infusion (relatively high though this state may be).

5.                  The cry, rather, is fundamentally triadal in nature, and relates only to the Divine Plan and increasingly to the Divine Purpose (as much as the invoking group can sense that which the Masters, Themselves, are only coming to know). One must be a Chohan of the sixth degree before a relatively true and comprehensive understanding of Planetary Purpose becomes possible—for sixth degree initiates are “planetary Spirits”.

6.                  The more selfless the cry, the brighter the cry, and the more it is in resonance with nature of the “bright centre”.

7.                  Why should Shamballa be called the “bright centre”? Relatively speaking it is the most intensely vibrant center on our planet. Because Shamballa is ‘located’ (though it is ‘non-local’) on the cosmic physical plane, it is still “prakritic” in nature.  Perhaps even the cosmic astral and cosmic mental planes can be considered prakritic (i.e., possessing their own types of matter/substance/energy).

8.                  The matter/substance of the Shamballic dimension must be intensely rapid in its vibratory frequency. Rapidity of vibratory frequency is equivalent to brightness. Shamballa is, for Earth beings of our stature, so bright that it seems dark. This is a familiar idea. So intense is its light that our normal apparatus of registration is incapable of registering it.

9.                  However, for a group of the nature here discussed, Shamballic light is no longer entirely dark. The vibratory frequency of the group’s collective atoms of all kinds is sufficiently elevated that some degree of resonance with and registration of Shamballa’s brightness is possible.

10.              Experiences of blinding light reported by advanced mystics and occultists are fundamentally Shamballic in nature. St. Paul’s experience of being blinded for three days was of this nature, and the Tibetan affirms that the “record” confirms the accuracy of the account.

11.              The light of the soul may be an experience of a certain intensity (compared with ordinary personality consciousness), but when the light of the monad begins makes its impact, the experience is of far greater magnitude and altogether brighter. The suddenness of some illuminative experiences are mini-Shamballa impacts on the microcosmic level. When they come, the “blotting out” of form is the result. (c.f. Rules V and IX) All is perceived as light and synthesis is realized.

12.              That Shamballa is a centre is important. Like any other centre, it is a point of both reception and transmission—a point of influential origin. Its ring-pass-not must be distinctive and well maintained, else it could not control its impact on unready forms (which it does—scrupulously).

13.              Planetary centres of various kinds can be reached by “attunement” with their vibratory level. To what pitch must a group raise itself to touch that contained vibratory domain which we call Shamballa? The requisite ‘keying up’ is certainly beyond most contemporary individuals, but it greatly facilitated by the presence of a selfless group.

14.              It is an interesting idea—a bright center lying far ahead. When describing spiritual states we often use expressions relating to vertical and horizontal dimensions—high/low, up/down, broad/narrow, distant/near.

15.              When we speak of a centre “far ahead” we are obviously not speaking of distance in any conventional sense. The distance is produced by vibratory differentiation. The Shamballic state is vibratorily ‘distant’ from our customary personality states and even from relatively high soul states.

16.              And it will be a time ‘distant’ from the present time before the vibratory frequency of Shamballa is achieved by most human beings who have learned about Shamballa and aspire to one day merge with it. So for most of us, the “bright centre” is indeed, “far ahead” in more than one way—both vibratorily and temporally.

17.              The question may arise: “how far” ahead does the bright center lie? How far the present consciousness of the individual? How far from the present consciousness of the invoking group?

18.              What is suggested is that entry into the bright center is not presently possible, but a touch is.

19.              Entry into Shamballa as a Master (upon the first ray) or as a Chohan (upon any ray) may be thousands of years ahead of those who now are learning about these possibilities. If we consider the lives of some of those who are now Chohans—Jesus two thousand years ago (as Jeshua and Joshua—more than a thousand years before that); or Master R as both Francis Bacon and Roger Bacon, or Master K.H. as Pythagoras some twenty-five hundred years ago, or the Christ/Maitreya as Krishna some five thousand years ago, we see that They were great individuals even then. Rapid progress is now possible, but these were exceptional individuals (so it would seem) and progressed rapidly. Can we, in a few thousand years (or less (under the prospect of evolutionary acceleration) be as They are now?

20.              I would say that these were individuals gripped by Spiritual Will and, then, Divine Will. It is acquiescence to the will that made Their progress so distinctive.

21.              The distance (from us) of the bright center depends upon our understanding application of the higher forms of will and the intensity of that application.

22.              To understand and apply the higher will (in its several categories—sacrificial, spiritual and divine), the scope of our understanding must be great. The higher will does not demonstrate in and through those who are narrow in their point of view. Planetary, solar-systemic and cosmic studies may bring us closer to appreciating the nature of the higher will and to learning how to apply it.

23.              Occasionally, the great temporal and vibratory ‘distance’ from the monad and Shamballa may be overcome in a flash. Sudden illumination and enlightenment may flash into consciousness. The blow against the Great Illusion may occur instantaneously (though most likely, temporarily). Then the apparent distance from the bright center is overcome. A kind of esoteric “quantum leap” has occurred.

24.              Of course, Shamballa is not really ‘distant’ at all. It exists here and now, and pervades all things. The human monad is already ‘resident’ within Shamballa. But how ‘far’ is monadic awareness from personality consciousness?

25.              As the disciple becomes responsive to the triadal and monadic levels consciousness brightens progressively and the distance from Shamballa is radically reduced.

26.              When the advancing probationary initiate becomes an initiate of the third degree, the ‘distance’ from Shamballa has been radically shortened. There has been a real touch which has been consciously registered and understood. Such touches will become more and more frequent, until the day comes when Mercury and the Sun will be one, and the ‘distance’ over which the planet Mercury symbolically shuttles will be annihilated.

27.              Let us attempt to live in such a manner that the registration of the Shamballa frequency becomes more frequent. Then will all impediments be burnt away, and entry into life become a realized fact.

28.              One ‘day’ we shall all work as from within the ‘brightness’, and all that is now dark to our consciousness will be illumined. Then we shall be representatives of the “Light of Life Itself” (one of the names of the Lord of the World, Sanat Kumara). Even knowing that such a Light exists is already a step in its direction.

The Themes Included Under the Sentence 3

B.                 S.H.A.M.B.A.L.L.A. is numerically This word equals the number 24 which in its turn equals 6. (cf. RI, p. 79)

Nine is the number of initiation. (cf. RI, p. 79)

The goal of all the initiatory process is to admit mankind into realization of and identification with the will or purpose of Deity. (cf. RI, p. 79)

The numerological significance of the number 666 (esoteric numerology). (cf. RI, p. 79-80)

3. Let it evoke response from the bright centre, lying far ahead.

To this centre we give the name Shamballa, the component letters of which are numerically:  S.H.A.M.B.A.L.L.A. or  This word equals the number 24 which in its turn equals 6.  I would call your attention to the fact that the word has in it nine letters, and—as you know—nine is the number of initiation.  The goal of all the initiatory process is to admit mankind into realisation of and identification with the will or purpose of Deity.  The number 6 is the number of form or of manifestation, which is the agent or medium through which this realisation comes and by which the consciousness is unfolded so that it can become the foundation of the higher process which is instituted at the third initiation.  That initiation is closely related to the third major centre, Shamballa; it is the third, from the angle of man's perception and understanding, but the first from the angle of Deity Itself.  Again, 6 being the number of the sixth ray, it is therefore the number of idealism and of that driving force which makes mankind move forward upon the path and in response to the vision and press upward towards the light.  It is in reality devotion to an unseen goal, ever on ahead, and an unswerving recognition of the objective.  Like all other divine qualities, it has its material counterpart, and that is why 666 is regarded as the number of the Beast or of materialism, the number of the [Page 80] dominance of the three worlds prior to the process of reorientation and the expression of developed idealism and purpose.  The third aspect expresses itself through pure materialism, and hence the three sixes.  In an ancient book on numbers the initiate is defined as "the one who has experienced and expressed 666 and found it naught; who has dropped the 6 and become the 66, and thus has found himself upon the WAY; later, again, he drops the 6 and becomes the perfected 6—form, the instrument and expression of spirit."

1.                  In this paragraph we begin one of the Tibetan’s most explicit uses of numerology. He tries to show an essentially esoteric approach to this great subject in contradistinction to the usual more mundane approaches. It is for us to discern just what He means by “esoteric numerology”. Probably, the true esoteric numerology has little to do with shedding light on the affairs of the personality, per se.

2.                  He begins with an analysis of the word, “Shamballa” (spelled in this particular way, although there are other accepted ways of spelling the word).

3.                  The alphabet used is the English alphabet, even though the term, “Shamballa” does not originate from the English language.

4.                  When considering the usefulness of numerology, it can always be asked, “Why one alphabet rather than another?” “Why one language rather than another?” Surely there are Russian numerologists using the Cyrillic Alphabet, just as there are numerologists who use Hebrew or Sanskrit. Words which mean the same thing in languages with different alphabets would have entirely different number values; would such number values indicate entirely different meanings or different aspects of the same general meaning? Or is numerology to be used principally to stimulate the intuition of the interpreter, for surely different numerological values of the same word (“God”, for instance) can be made to shed light on different aspects of its entire meaning. In such a case, different numbers for the same word would be like different angles of vision.

5.                  Probably every word, no matter what its reduced alpha number can be understood as representing each of the numbers 1 through 9. For instance the reduced alpha number of the English word “God” derives as following: 7 + 15 + 4 = 26 = 8. The number 26 is the alpha number and 8 is the reduced alpha number. If we had summed 7 + 6 + 4 (reducing the 15 immediately to a 6 before summing) we would have a 17 which also reduces to an 8.

6.                  Numbers with the same reduced alpha number may have alpha numbers with discernibly different meanings: for instance, what are the subtle differences between the meanings of 17, 26, 35, 44, 53, 62, 71 and, 80? As an alpha number each is different, yet each would have a reduced alpha number of 8; but as well as being essentially 8’s, they are also distinct entities. The truly esoteric numerologist would be able to discern the fine shades of difference. Note that two of the numbers listed here (17 and 71) are prime numbers, divisible only by the number 1 and themselves. One of the numbers (35) is divisible by both 7 and 5, and is an archetypal number representing the midway point of the archetypal human lifespan of three score and ten, and is a “Brahmic number” relating to the consummation of development in the last solar system, as well as to the sustained age of a Master of the Wisdom Whose achievement or Mastership represents mastery over the energies o the first solar system. One of the numbers (44) has the same two digits and is considered a “master number”. Thus, an analysis could proceed, revealing the individual potentialities of each of these numbers (as alpha numbers) but also relating them to the number 8—relating to Christ-consciousness and to the Spiritual Hierarchy. They all have the 8 in common. Why?

7.                  The Tibetan makes much of the number values of the various letters in the word “Shamballa” (and this we will examine with Him). Can the same be said in relation to the English word, “God” (a word, indubitably, of no small importance). The alpha number of “God” is 26—the number of letters in the English alphabet—so there seems to be some significance. One may intuit from this that there is a numerological key to divinity  (i.e., to “God” the Creator) which the equivalence of numbers and letters can reveal. The numbers 2 and 6 are also related to each other because the sixth ray is a more concrete manifestation of the second. These two rays are also (at this historical period)  the two rays most specifically related to the field of religion, in which field the term “God” is the center of profound attention. Perhaps it is significant that the number 26 is twice the ill-fated number 13 which has been related to misfortune and evil. Speculations of this nature can be turned upon any number, and the number 26 does in fact seem to have some relation to the term “God” as that term has often been used.

8.                  Is it significant that the numbers 7, 6 and 4 represent the three letters of  word, “G O D”? Perhaps, or perhaps not. Certainly a case could be made by the resourceful, numerologically trained mind: something about the “G” representing the “Highest and the Lowest” of the seventh ray; something about the “O” representing the rounded, inclusive second aspect of divinity, and, no doubt, the sphericity of this letter is important in relation to that Being Who is all-containing; also the 4 represented by the “D” could be related to the square of the matter, and to the state of ‘D-privation’ which matter represents, for one of the meanings of “D” or “De” (in English) is to “take away” or ‘de-prive’. Conventionally considered, matter acts as if it were deprived of spirit; they appear to be opposites (although, we know from occultism, that they are two aspects of one and the same “Life”.

9.                  What I am saying is that much resourcefulness can be brought to bear to justify the relationship between the 7, 6, 4 and the meaning of the letters G, O, D, as they contribute to the meaning of the word “God”. However, given any other three letters or any other three numbers, a convincing case could also be made. In fact, since “God” represents a Being of maximal inclusiveness, all the nine fundamental numbers should be considered, if that inclusivity is to be honored.

10.              There is a definite and worthwhile place for a study of what we might call ‘comparative numerology’, which would compare the numerological meanings and interpretations of words sharing a given meaning but derived from languages with alphabets containing different numbers of letters, and also different types of letters, and thus summing to different number values.

11.              While Sanskrit and Hebrew have often been considered “divine” languages, or languages “of God” or “of the Gods”, I do not see any immediate reason why English should be considered so. Further, the spellings of the same word are often changing as a given language evolves, and due to such a change, the numerological  sum and thus, the meaning of the word is, consequently, changed. A numerologist working in the language we recognize as “Old English” might come to much different conclusions that the modern numerologist working with modern English.

12.              So, on entering this fascinating field of numerology, one must recognize the many unanswered questions concerning its validity and the scope of its applicability. For instance should the conclusions of a Sanskrit numerologist be applied to all cultures? Are our English numerological derivations relevant to all cultures? And, there are surely many more questions than have been here raised.

13.              Given all this relativity, it is surprising that the Tibetan seems to sweep all such reservations aside. He is hardly tentative, and instead enters fully into numerological analysis using English as the basic language as well as the conventional letter-number assignments familiar to all who have even casually studied numerology. Can we follow Him with confidence? I would say, “yes”.  Because He is a Master of the Wisdom; because of the undeniably proven depth and breadth of His thought; because He is clearly a “Master-mind”—one must conclude that there is something of real value and meaning in this numerological study, even if, for the moment, only English is used as the basis of derivations. A degree of confidence is inspired, and one feels ‘safe’ to enter this field as the Tibetan has done, in order to see what can be learned.

14.              To the serious student of occultism, there can be little doubt that “God geometrizes” and that there is a Mathematical/Arithmetic “Key” to the Secret Doctrine. Whether the whole of this key can be revealed through any one modern language (or through modern language at all) is, perhaps, doubtful, but at least something of value can be learned by relating numbers and letters on a one-to-one basis.

15.              The Tibetan has written so expansively concerning Shamballa, that one wonders why He chooses (specifically at this point) to enter into a numerological analysis of the term. He tells us simply that the “bright Centre” is Shamballa, and forthwith launches into numerology.

16.              The brightness of Shamballa is proverbial. In fact, at various points in the Teaching, we are told that Shamballa is so bright that it is dark—or at least seems dark to the ‘eye’ incapable of registering its brightness. The mysteries of white and black, of black and white, are related to Shamballa—the mysteries of affirmation and negation, the mysteries of life and death.

17.              In terms of the evolutionary process, however, it is well to conceive of Shamballa as the bright, or even brightest of accessible centres—the home of “unfettered enlightenment” and related to the Taurean “Light of Life”. As all of human evolution is oriented towards the maximal possible increase of light, to conceive of Shamballa as the “bright centre lying far ahead” offers a great incentive to the evolving soul-personality.

18.              With regard to the numerology of the term “Shamballa”, each letter of the word is assigned a number which must be less than the number 10. In the cases of those letters whose alpha number is more than 9 (S. M. L. L.), the reduced alpha number is given. The results are as follows: S.H.A.M.B.A.L.L.A =

19.              The Tibetan does not enter immediately into an analysis of each of these  constituent numbers or of their relation to each other. Rather He looks at the numerical value of the word in its entirety, noting that it sums to 24. The actual alpha number of the word, “Shamballa” is 19 + 8 + 1 + 13 + 2 + 1 + 12 + 12 + 1 = 69, and this is surely significant. The 6 represents the circle of spirit descending into matter and the 9 represents the completion which results as the circle of spirit rises out of matter regaining its freedom at the end of the cycle. The entirety of the involutionary/evolutionary process is represented in these two numbers. In a way, Shamballa is (as far as the questing monad is concerned) the Alpha and the Omega, the beginning and the end, the descent and the reascent. The number 69, represented vertically, symbolizes the entire process. If the number 69 is represented horizontally, the resulting figure relates directly to the sign Cancer; the symbol then becomes more lunar and supine,  and is related to the material sphere.

20.              We note that 69 sums to 15 which, like 24, sums to 6. The 15 is a number related to Kumaric life as well as to the Father and the Son (respectively the first and fifth dot in the tenfold Tetraktys).

21.              The 24 is a number of completeness, indicating a complete round of a cycle of two 12’s—a bright 12 and a dark 12. Thus the archetypal 24 hour cycle of day and night (at the equator where day is always equal to night) is described.

22.              As 24 reduces to 6, the 24 and the 6  must be related. There are four 6’s in 24. The four elements are suggested as well as the four “Gates to Shamballa”. Each element is a type of matter-force, and 6 is considered one of the numbers of form. From one perspective, the 6 can be understood as a very material number.

23.              From another perspective the 6 can be related to the monadic plane (the sixth counting from below upwards). The human monad (centering itself, for the time being, on the monadic plane) is a ‘resident’ of Shamballa (the reduced alpha number of which is 6). As well, the monad is a “Lord of ceaseless and persevering devotion”. As 6 is the number of devotion, the monad (in relation to its quality of devotion) is reasonably related to the 6. Shamballa, also, is a ‘centre of salvation’, and its Lord, Sanat Kumara, demonstrates the 6 through His amazingly patient devotion to the salvation of even “the last weary pilgrim”.

24.              The monad as it descends on its aeonial quest is a 6; the monad as it returns to its high place after completing the quest is a 9.

25.              The Tibetan notes that the word “Shamballa” has nine letters. In the Tibetan’s occultism, the number 9 is the number of initiation, and in the completed program of initiations possible in relation to this planet, there are nine initiations.

26.              The other familiar spelling of Shamballa published in the English language is “Shambhala”—the title of a book by Nicholas Roerich. Interestingly, although the spelling is different from the one used by Master D.K., it, too, has nine letters. A numerological analysis of the alternative word form, “Shambhala”, however, yields quite different results. The alpha number is 65 and its sum is 11 or 2 (if one takes the liberty of summing the 11).

27.              Initiation has for its goal the relating of humanity to the will or purpose of Deity. That will or purpose, of course, has its planetary Source in Shamballa. Thus, the ninefold initiatory program has Shamballa (or some equivalent state on other planets) as its goal.

28.              Realization of and identification with the will and purpose of Deity (which is the goal of the ninefold initiatory process) works out through the form (represented by the number 6). Thus, the Tibetan relates the 9 and the 6, making the 6 the necessary instrument of the 9.

29.              Something of illuminative value is given here in relation to the third initiation. We are told that a “higher process” is instituted at that initiation. In fact, at the third initiation, Shamballa is distinctly (if initially) recognized, for the monad makes its first consciously registered impact on the energy system of the third degree initiate.

30.              A little more numerology is given relating the third initiation to Shamballa, by considering Shamballa as the third center (from the perspective of man’s recognition). Indeed, man contacts humanity first, Hierarchy second, and Shamballa third. From the point of view of Deity (working from ‘above’ to ‘below’), Shamballa is, of course, the first centre.

31.              From this perspective, and expanding the analogy, the first initiation could be related to humanity, and the second to Hierarchy.

32.              The Tibetan then relates numerology to rayology. Apparently, any of the numbers 1 through 7 can be related to corresponding rays—the number 1 to the first ray, 2 to the second ray, and so forth.

33.              D.K. first offers us an elevated meaning of the sixth ray: 1) “that driving force which makes mankind move forward upon the path and in response to the vision and press upward towards the light.”; 2) “devotion to an unseen goal, ever on ahead, and an unswerving recognition of the objective.” For humanity, that goal is Shamballa, ‘located’ (as far as the human monad is concerned) on the sixth subplane of the cosmic physical plane—what we call the monadic plane.

34.              He then offers us a lower or more material interpretation of the number 6. Since 6 represents the form or manifestation, we can easily understand why 666 represents the “Beast” or materialism—the total power of the unredeemed, threefold lunar nature.

35.              We have already seen how the 6 and 9 can be arranged to suggest the supine, lunar force. Here are some thoughts which show the 6 and even the 9 relating to lower and more material forces.

Mars is closely related to the number 6.

“Mars was called the six-faced planet. (SD II. 399.)

Further Mars is closely associated with the sixth ray—probably its personality ray, since it is a non-sacred planet, and the rays the Tibetan gives for non-sacred planets are probably their personality rays.

The solar plexus center, associated with the sixth or astral plane, is ruled by sixth ray Mars and also associated with the watery Moon.

The Creative Hierarchy called the “Lunar Lords”, is the sixth of the manifested Creative Hierarchies, and is ruled by sixth ray Mars, and by Sagittarius (the zodiacal sign which presently distributes the sixth ray in the most potent form).

Taken, together, the Lunar Lords (when unredeemed) are, indeed, the “Beast”, representing the retrogressiveness of the Moon and the rebellious aggressiveness of Mars.

Given all these meaningful associations, we can understand why the number 6 (especially when tripled as 666and thus related to the third or matter aspect) should be symbolically indicative of the “Beast”.

36.              The 3 and the 6 are closely related, the latter being the double of the former. (Such relations exist also between the 1 and the 2, and also between the 2 and the 4.)

37.              Positively the 3 and 6 are related through the sixth initiation of Decision, which initiation is ruled by the third ray of Creative Intelligence.

38.              Negatively, the number 3 represents materiality and material intelligence, while the 6 represents descent into form. Their combination represents intense activity in matter (3) under the impulsion of desire (6).

39.              Interestingly, together they equal a 9 (in this case, a lower 9), which can be seen as counterpoising itself to the higher 9 of the completed initiation process. The number 9 is the reduced alpha number of the lower 18 subplanes.

40.              In the ancient book on numbers the following description is full of illuminating suggestion:

the one who has experienced and expressed 666 and found it naught; who has dropped the 6 and become the 66, and thus has found himself upon the WAY; later, again, he drops the 6 and becomes the perfected 6—form, the instrument and expression of spirit.”

The initiate has exhausted lower desire, finding the 666 as naught—i.e., as worthless. He is no longer captivated by the tendencies of any of the lower three vehicles (each of which is a kind of 6). The 666 sums to 18 which represents the lower 18 subplanes or fires. (“Let the group see that all the eighteen fires die down”—Rule IV)

When he drops a 6 from the 666, it is not that he simply; drops a focus on the physical elemental and focusses on the astral plane. Rather, as the 66, he becomes the soul or, at least, comes under the guidance of the soul. The 66 sums to 12, which is a number easily related to the “heart and soul”, for the heart center has 12 petals and the Egoic Lotus, also, has 12 petals. The 12 sums to 3 which is the number of the “Triangle”, and souls are called the “Triangles”.

When yet another 6 is dropped, the initiate becomes the perfected 6. He is the monad in expression. The monad is resident upon the sixth plane and works through vehicles found on five ‘lower’ planes (atmic, buddhic, manasic, astral and etheric-physical). Summing the planes, we find that the monad-in-(full) expression can be considered the “perfected 6”. In this way, man becomes the six-pointed star.

Sometime the six-pointed star is considered a symbol lower than the five-pointed star, but in this higher case, the five-pointed star can be seen as the symbol of the soul and the six-pointed star as the symbol of the monad in expression. Together the 6 and 5 form the 11, the number representing the initiate and by extension Spiritual Hierarchy of Masters, and also representing the sign Aquarius (the eleventh sign), which, of all signs, is the one most associated with the Hierarchy (essentially an Aquarian Brotherhood).


C.                 The numerological significance of the number 24 (esoteric numerology). (cf. RI, p. 80

The number 24 is of deep interest, expressing as it does the double 12—the greater and the lesser zodiac.  Just as the number 6 expresses space, so the number 24 expresses time, and is the key to the great cycle of manifestation.  It is the clue to all cyclic appearance or incarnation.  Its two figures define the method of evolution; 2 equals the quality of love-wisdom, working under the Law of Attraction and drawing man from one point of attainment to another; whilst 4 indicates the technique of conflict and the achieving of harmony through that conflict; 4 is also the number of the human hierarchy, and 2 is the number of the spiritual hierarchy.  Technically speaking, until the third initiation, the initiate is "occupied with the relationship of the 2 and the 4; these, when placed side by side, connote relation; and when placed the one above the other, the initiate passes from the 4 into the 2."  Needless to say, there is much more to say anent these figures, but the above will suffice to show the satisfactory nature of esoteric numerology—not numerology as understood today.

1.                  The very first sentence is replete with occult significance. The Tibetan suggests that 24 is a deeply interesting number. The double 12 can have a number of meanings. The two heart centers—the twelvefold heart center between the shoulder blades and the twelvefold heart center within the crown chakra—are a kind of higher and lower 12. The relationship of these two must be consummated in the life of the initiate. To relate them is rather like relating Hierarchy (heart) to Shamballa (head). In a way, Shamballa is both a heart and a head, representing as it does the first ray (in relation to the planet) and the second ray (because of its direct relation to our second ray Solar Logos).

2.                  Some theorists (see the work of Stephen Pugh) relate the number 24 directly to our Solar Logos, citing the second ray soul and personality of that Logos and hypothesizing a fourth ray monad for that great Being.

3.                  The Solar Logos (whatever His monadic ray may be—and, of course, the fourth is a reasonable possibility) is not yet strongly expressing as a monad, and will not until His next solar system). Rather, He is expressing as soul and personality. Thus the number 2 is of utmost importance to Him. Of Him, it can be justly said, “God is Love”.

4.                  The Solar Logos/Sun is, then, a 2, and Mercury is a 4. The 24 suggests the familiar occult phrase “Mercury and the Sun are one”, and tells us something about the completed antahkarana—which (for practical and relatively immediate purposes) ends in Shamballa with the monad as its higher terminus.

5.                  From another perspective, the monad is a 2 and humanity (the fourth Creative Hierarchy) a 4. The number 24 tells us something about the completion of human destiny, when the human race (4) rejoins its monad (2). We must remember that the monad is found upon the 2nd plane as well as upon the 6th (depending upon the point from which we begin to count). Interestingly, when humanity has completed its evolution, its soul and personality ray will be 2 and 4 respectively, rather than 4 and 5 as are now the case.

6.                  What are the “greater and lesser zodiac”? In the Teaching there are some contrasting answers. One answer suggests the duality of the twelvefold zodiac of constellations and the twelvefold zodiac of “signs” (representing those constellations). From another perspective, the greater zodiac consists of the constellations/signs, and the lesser of the twelve houses or mansions of the horoscope. Yet another important perspective suggests that the Platonic Year (with its approximately 25,000 year retrogressive, clockwise sweep through the twelve constellations) represents the greater zodiac, while the planet’s yearly sweep through the twelve signs is the lesser zodiac.

7.                  There are really a number of convincing pairs of 12’s. There are, for instance, all manner of ‘higher hearts’ and ‘lower hearts’, and many are the twelvefold lotuses arranged hierarchically with respect to each other. Think for a moment of the twelvefold heart center between the shoulder blades, surmounted by the twelvefold heart within the head, surmounted by the twelvefold Egoic Lotus, surmounted by a monad which may be twelvefold, surmounted by a twelvefold Lotus of the Planetary Logos, surmounted by the twelvefold Lotus of the Solar Logos, and so forth. We can begin to see why the Tibetan considers the number 24 one of “deep interest.

8.                  The Tibetan continues to elaborate His approach to esoteric numerology. He tells us that 6 “expresses space” and 24 “expresses time” being the “key to the great cycle of manifestation” and the “clue to all cyclic appearance and incarnation”. Well might we ponder on these statements—for a long time.

9.                  The 6 is certainly related to the “cube of space” and defines the six directions: up, down, left, right, before, behind. Time-space (as we know them) would not exist, had not the monad (the 1) occultly added itself to the 5 (the five planes ‘beneath’ it) and produced the creature which demonstrates its life upon six planes—the human being. From another perspective, the monad is the 1 surrounded by the 6; in this configuration the monad would express through the threefold triad/soul and the threefold personality.

10.              It is important to realize that space can be considered a “perception” or internal psychological phenomenon, and may not exist in itself, or “out there”. The number 6 is a number of sentiency, connecting the Self and not-Self, and making sentient registration possible. If space is a perception based upon sentiency, then any faculty which promotes sentient registration promotes the appearance of “space”.

11.              Form and space are inseparable. When the perception of form exists so does the perception of space. The number 6 is the number of both form and space—or so we are told.

12.              In English the word “six” is related to “sex” (simply through vowel substitution). But, it is also meaningfully related, as the sixth member of the six-pointed star represents the sexual organs which (when activated) produce generation and form. From this perspective, the six-pointed star includes sexuality and the five-pointed (associated with Sanat Kumara and initiation) represents celibacy, for the sixth member has been removed. One has only to think of the battles between Narada and the Ancestral/Lunar Deities (as presented in The Secret Doctrine). Sanat Kumara was on the side of celibacy; He was a representative of five-pointed Venus rather than the Moon, with its insistence on generation and on the tending of the ancestral fires (leading to the generation and perpetuation of the lower form).

13.              Form, generation, manifestation, sex, space—all these are related. In English the F, O and X all represent the 6, and each can be related to one of the three major aspects of divinity: F to the third ray and specifically generation; the all-inclusive O to the second ray and the obliterative X to the first ray. Is there any meaning in the fact that, taken together, they spell the word “FOX”? To what ray is the fox related?

14.              The concept of Time is perhaps more difficult to understand than the concept of Space. The number 24 is related to time. As a conventional symbol of this relationship, we see that humanity has chosen to divide the day and night into 24 segments. This cannot, however, be an arbitrary choice. There are 60 minutes in an hour and 24 hours. There are thus 1440 minutes in a day—a number which immediately invites close analysis, for the related number, 144,000 is a consummating number—the “number of the saved” (for which the average fundamentalistic Christian has an interesting misinterpretation). The number 144 can also be derived from 12 times 12 times 10. The following numerological reference pertains:

“Symbolically also, if the sum total of the forty-eight petals of the five centres is added to the ninety-six petals of the centre between the eyebrows, the number one hundred and forty-four appears.  This number signifies the completed work of the twelve creative Hierarchies, twelve times twelve, and thus the bringing together of the subjective soul and the [Page 200] objective body in perfect union and at-one-ment.  This is the consummation.  To these figures, one hundred and forty-four add that of the number one thousand (the number of the petals in the lotus of the head centre) and you have the number of the saved in the Book of Revelations, the one hundred and forty-four thousand who can stand before God, for the three ciphers which are found indicate the personality.  When man has completed within himself the great work, when the number one hundred and forty-four thousand is seen as symbolising his point of attainment, then he can stand before God—standing now not only before the Angel of the Presence, but before the very Presence Itself.” (TWM 199-200)

The two 12’s when multiplied and producing 144, symbolize the completion of the cycle of development. (The 144 summed equals 9, and thus “completion”.) The 12 is also a symbol of completion zodiacally, for the 12th sign is Pisces, the last sign. The soul is a 12 and the “saving” monad, too, can be considered a 12. When soul/triad and monad are related, they are a 24, and the cycle of development is concluded. The 12 of the monad added to the 12 of the triad/soul are a 24. The 12 of the monad multiplied by the 12 of the soul is 144. When three ciphers are added (for each of the personality vehicles), the consummating number of completion—144,000—is derived.

15.              Relating 24 to Time in a still deeper way (though not yet discerning the fundamental reason why there should be such a relation), we note that the number of seconds in the archetypal day of 12 hours is 43200 (12 hours times 60 minutes time 60 seconds). The 432 alerts us immediately to deeper implications. The three lower rows of the Tetraktys are the 4, 3 and 2, summing to 9, with the single dot above, representing 10 and thus, again, the 1. The highest dot of the Tetraktys remains untouched by the repeating cycles of 9. It can be seen as symbolizing the Unmanifested Logos.

16.              In the 4, 3 and 2 are to be found the major musical ratios which define the structure not only of music but of cosmos (that very ‘musical’ Creation). For instance: a) 2/3 and 3/2 represent the interval of the 5th , the dominant; b) 3/4 and 4/3 represent the 4th, the subtonic; c) 2/4 and 4/2 are really in a ratio of 1/2and 2/1 and represent the octave. These three intervals: the octave, fifth and fourth are foundational.

17.              Therefore, if the 432 is important in relation to Time, and important also in relation to music, then music and Time are related. :Since the time/duration of any of the four Yugas compared to each other (taken two at a time) yield the ratios  1/2 (Kali to Dwapara), 2/3 (Dwapara to Treta), 1 /3  (musically, resolving as a 3/2—Kali to Treta),  2/4 (Dwapara to Krita), 3 /4 (Treta to Krita), and 1/4 (representing two octaves—Kali to Krita), then each of the pairs of compared Yugas can be related to one the fundamental musical intervals (for this is no ratio above which is not a basic interval (describing either an octave, a fifth or a fourth). As a result, evolutionary progress through the Yugas could be likened to a chord progression. From the Kali Yuga to the Dwapara Yuga would be the interval of an octave; from Dwapara to Treta would be the interval of the fifth; from Treta to Krita would be the interval of the fourth. If we move sequentially and progressively from Yuga to Yuga (by musical interval) we will cover exactly two octaves: (The fundamental tone, followed by an octave, followed by a fifth, followed by a fourth—with the fourth taking us to a vibratory position two octaves above the fundamental tone).

18.              When looking at the mortal years included in any of the four Yugas on page 39 of A Treatise on Cosmic Fire, we note that the duration of the shortest Yuga, the Kali Yuga is 432,000. If we multiply the figure 43,200 (the number of seconds in an archetypal day of 12 hours) by 10, we derive the number of years in the Kali Yuga.

19.              If we double 43,200 we get 86,400 (the number of seconds in a complete day and night of 24 hours). But 86,400 multiplied by 10 is the number of mortal years in the Dwapara Yuga. The other two Yugas of 1,296,000 and 1,728,000 mortal years, are derived by continuing to add 432,000 to the number of mortal years in the Yuga numerically preceding them. (The order in which the Yugas elapse however, is apparently: Krita, Treta, Dwapara, Kali. The Kali Yuga (the duration of which is a multiple of all other Yugas) is, nevertheless, the last to occur in the sequence.)

20.              When the mortal years of all four Yugas are summed, we arrive at another figure in which the 432 is prominent—namely, 4,320,000 mortal years, the number of years in a Maha Yuga. The reduced alpha number of each of the four Yugas is 9, as is the reduced alpha number of the Maha Yuga. The serpent swallows its own tail.

21.              All these time-figures are fundamentally related to the 12 and the 24. Although the precise key and its esoteric rationale may be difficult to discern, we can see how the anciently given numbers which pertain to the time periods of fundamental solar-systemic cycles are related to the 12 and the 24.

22.              The number 14 is as important as the 12. The same reference cited from A Treatise on Cosmic Fire (pp. 39-40) proceeds  to combine the 12 and 14, by deriving a time period representing the reign of 14 Manus. The number of the Maha Yuga (related to the 432, which is related to the 12 and hence to the 24) is multiplied by 71 and then by 994 (into which 14 divides 71 times) 14 to determine this reign.

23.              In numerology the 7, 9, 10, 12 and 14 all represent certain types of completion, and a way must be found to compare these numbers to each other meaningfully.

24.              Probably the intelligences on other planets would represent these vast cycles differently. The “mortal year” of each planet varies with its period around the Sun. It is extremely geocentric to consider the Earth year a sufficient measure for the lives on all planets of our solar system. Yet, for us, on this planet, it will suffice. We want to know the durations of great universal cycles relative to cycles with which we are familiar—the most familiar, observable (and non-arbitrary cycles) being the day and the year.

25.              The Tibetan then enters a discussion concerning the relation of the 2 and the 4 to the method of human evolution. The 2 represents the technique of love which “draws” the evolving life forward and onward; the 4 represents the technique of conflict leading to eventual harmony. Both are necessary for the human evolutionary process to succeed.

26.              From an astrological perspective, the 2 represents the soul ray of Jupiter and the benevolence of the generously bestowing Spiritual Hierarchy; the 4 represents the soul ray of Mercury (ruler of humanity) and the process of “harmony through conflict” evident in the Fourth Creative Hierarchy (in which human beings find their place).

27.              From another perspective, the 2 and the 4 are the ray numbers associated with the Mutable Cross, with Gemini and Virgo begin esoterically ruled by Mercury, distributing the fourth ray, and Sagittarius and Pisces being ruled by Jupiter, distributing the second ray. Upon that Cross, the majority of human evolution proceeds under these two rays—one of conflict resulting in harmony, and the other of fulfilment. Only during the latter phases of evolution is there a transfer to the Fixed Cross, making a greater variety of rays readily available to the disciple/initiate.

28.              The Tibetan tells us that “until the third initiation, the initiate is occupied with the relation of the 2 and the 4…”. This is understandable. The fourth kingdom of nature, the human, operating mostly upon the fourth ray is seeking to become soul-infused, which is largely accomplished by the third initiation at which time the soul is in a dominating position. The soul, of course, resonates to the number 2, as the soul expresses principally the second ray and is the second  of three periodical vehicles. During and after the third initiation, the number 1 will come into some degree of prominence, for the monad (representing the first aspect of divinity—no matter what may be its actual ray) comes into increasing prominence at that time.

29.              Of the 2 and the 4 Master D.K. say, “these, when placed side by side, connote relation; and when placed the one above the other, the initiate passes from the 4 into the 2.” In saying this, He introduces us to yet another aspect of esoteric numerology—a method we might call ‘numerical positioning’. It is not merely which numbers are related, but how they are arranged in space—side-by-side, above, below, etc.

30.              Were the 4 to be placed above the 2, is would represent the dominance of the principle of conflict over the principle of love. In a way, it would be Mars placed above Venus. (However, we might have to consider such an arrangement as related to the number 42 rather than 24.) It would surely be possible to find a way to relate pairs of numbers as follows: for instance, 12 could be related to 21; 25 to 52; 34 to 43, etc.

31.              The 2  positioned above the 4 represents consummation. The 4 is drawn into the 2, the personality into the soul. From the Mars/Venus perspective, Mars would be drawn into Venus, the peace radiated by the soul would prevail.

32.              Side-by-side, the 2 and 4 as 24 would represent the relation of the soul and personality, with neither dominant.

33.              If we consider the ‘circle of inclusivity’ as a second ray symbol and the “cross of matter” as indicative (in some measure) of the fourth ray, three symbols involving the circle and cross can be related to the three positions suggested for the numbers 2 and 4:  1) the cross above the circle (symbolizing Mars); 2) the cross within the circle (symbolizing Earth); 3) and the cross below the circle (symbolizing Venus).

34.              My impression is that the Tibetan (without overly elaborating the matter) has given us certain fundamental hints from that ancient book of numbers, and left it to us to enlarge upon the subject. Would this not be a good project or thesis to be presented in occult universities of the future?


D.                The numerological significance of the figures 1, 2, 3, 4, 5, 6, 7, 8, 9 (esoteric numerology). (cf. RI. p. 80-81)

I would have you note that the sounds which compose the word "Shamballa" are predominantly along the line of will or power or of first ray energy.  Of the nine letters, six are on the first ray line of force.—spirit and matter, will and intelligence.  Two of them are along the second line of force, 4 and 2.  The number 8 inaugurates ever a new cycle, following after the number 7, which is that of a relative perfection.  It is the number of the Christ-consciousness; just as 7 is the number of man, 8 is the [Page 81] number of the Hierarchy, and 9 is the number of initiation or of Shamballa.  Forget not that, from the angle of the Hierarchy, the third initiation is regarded as the first major initiation.

1.                  D.K. now undertakes an analysis of the individual letters in the word, “Shamballa”. Note that he calls the letters “sounds”, thereby giving an equivalence to sounds and numbers.

2.                  Division into odd and even numbers is related to a division between hard line rays and soft line rays. The rays 1, 3, 5, 7 are on the hard line, and the numbers 1, 3, 5, 7, 9 are “along the line of will or power or of first ray energy”. The “soft-line” rays are 2, 4, 6, and the numbers 2, 4, 6, 8 are considered to be “along the second line of force”.

3.                  While the number 8 and 9 cannot be placed among the seven rays, they can be related to will or love lines of energy. In the word, “Shamballa”, the 8 is, however, in a category of its own, because all other letters have a reduced alpha number which can be represented as one of the seven rays—i.e., all the other letters have a number less than or equal to 7 (though, in fact, there are no 7’s, 6’s or 5’s).

4.                  We have been speaking much of the 2 and the 4. Notice that these two numbers are included within the word, “Shamballa”, which also sums to 24.

5.                  We note that 6 letters/sounds are on the first ray line of force: no doubt some significance could be made of this. The four 1’s seem important, as the systemic planes which comprise Shamballa are the higher four (buddhic, atmic, monadic and logoic), and there are four “gates to Shamballa”. Are these “gates” the four cosmic ethers?

6.                  Other than the number 8 (the number of the Christ-consciousness and of the Hierarchy), there are no numbers greater than 4. There are four 1’s, one 2, two 3’s and one 4. Again, this is interesting considering Shamballa’s ‘location’ on the four etheric planes of the cosmic physical plane.

7.                  Some very interesting numerological information follows. This information is not complete, as elsewhere in His books, D.K. gives other and contrasting number assignments. Eleven, for instance, is considered the number of the initiate. Not only is 7 the number of man, but so is 5 (TWM 199) and also 9 (EA 264). We can see how the number 5 represents the man of the first solar system (the Brahmic system, the number of which was 5); how 7 represents the man of this (second) solar system (the number of which is 7) and how 9 (though applicable to man because it is from one perspective, the number of his Creative Hierarchy) will also be applicable to the man of the next and third solar system (the number of which will be 9).

8.                  Seven is the number of relative perfection and 10 is the actual number of perfection. For every 7 there is a 10. There are, for instance, seven Sephiroth beneath the crowning Trinity of three (Kether, Chochma and Binah).

9.                  Eight is the number of both the Christ-consciousness and of the Hierarchy. Implied in this number is a circulation between related dualities—a flow between two circles (which can represent spirit and matter). The 8 represents also the possible of harmoniously relating the pairs of opposites. There are many important energy flows in the body which follow the conformation of the figure 8. The configuration of petals in chakras, and the two petals of the ajna center are such flows. The flow of the antahkarana may also be in the form of related figure 8’s.

10.              We also note that 9 is considered the/a number of Shamballa. We have seen already that both 24 and 6 are considered numbers related to Shamballa. Because Shamballa (or an equivalent level) represents the major planetary goal (eventually) for all forms of life on Earth, and since the 9th initiation is the initiation of completion, it is fitting that one of the Shamballic numbers be 9.

11.              Perhaps much can be intuited by adding certain numbers together. If we add the 9 of Shamballa to the 8 of Hierarchy to the 7 of present humanity, we arrive at 24 (again the number of Shamballa). All is Shamballa. There is a Trinity here, but it is a “Three-in-One”.

12.              Another line of approach would use division and multiplication: for instance, in the 24 of Shamballa, there are 12 dyads, 8 triplicities, 6 quadruplicities, four hexagons or 6’s, and three octagons or 8’s, and 2 dodecagons or 12’s. These must be structurally significant.

13.              If the number 8 “ever inaugurates a new cycle”, we can think of this inauguration within the context of the 12 of the zodiacal round. Within the 12 are a 7 and a 5. After the completion of the 7 with Libra, then Scorpio, the 8th sign, may inaugurate an activity (in 5 stages) which leads to the final consummation of Pisces, the 12th sign. While the 7 will often be seen as higher or more developed than the 5, zodiacally, the 7 represent a process leading to a decision for emancipation, achieved through the instrumentality of the last 5 signs, and impulsed from Scorpio.

14.              From another perspective, Mars is a well-known inaugurator. The first series of 7 was inaugurated by Mars in relation to Aries (which Mars rules); the last series of 5 is inaugurated by Mars in relation to Scorpio (which it rules).

15.              The Tibetan is just lifting the veil slightly on a profound subject which may be one of the major keys to the great Science of Relations. I have always thought of numerology as the most fundamental science—more fundamental than astrology or rayology. The Great Numbers are, it would seem, the Archetypal Universal Entities, and all things derive from Them and their combined relationships.


E.                 Number gives the clue to the form and purpose of the life which the form veils. (cf. RI, p. 81)

At the third major initiation, the third planetary initiation (which is in fact the first solar initiation), the liberated disciple for the first time—alone and unaided—invokes the highest spiritual centre on our planet, Shamballa. (cf. RI, p. 81)

These preliminary remarks are intended to convey much esoteric information to those who realise that number gives the clue to the form and purpose of the life which the form veils.  At the third major initiation, the third planetary initiation (which is in fact the first solar initiation), the liberated disciple for the first time—alone and unaided—invokes the highest spiritual centre on our planet, Shamballa.  This he does because, for the first time, consciously and with understanding, he registers the life aspect (which has brought his soul into action through the medium of form) and vibrates to the Monad.  That registration enables him to contact "the bright centre, lying far ahead," to blend his individual will with the divine will, and to cooperate with the purpose aspect of manifestation.  He has learnt to function through form; he has become aware, as a soul, of the divine form in its many aspects and differentiations; he now starts off upon the way of the higher unfoldment, of which the first step is contact with Shamballa, involving the fusion of his self-will and his spiritual will with the Will of God.

1.                  We learn that “number gives the clue to the form and the purpose of the live within the form veils”. If the higher three points of a five-pointed star can be called “Sat”, “Chit” and “Ananda”—Being, Consciousness, Bliss, then the lower two points (upon which the star stands) can be called “Nama” and “Rupa”—Name and Form. Name and Number are equivalent and give the key to the form.

2.                  But number also discloses essential purpose. Purpose is numerical. The greatest secret of any E/entity is contained in its number. The Universal Trinity are the Numbers One, Two and Three. Their Number is Their essential Identity.

3.                  As aggregated human beings, our numbers, here ‘below’ are much more complex because they are so far removed from the Original Integers. We have begun to speak of our identity in terms of numbers when we study the seven rays. Each of our vehicles has its number. But this type of numbering is simply the “tip of the iceberg”. The numerosity of our identity is complex in the extreme. Every part of our nature can be numbered—atoms, molecules, cells, organs, body parts and their correspondences in our subtle vehicles. The resultant number (comprised of many groups of numbers) sums to our quality. In the world of occultism, quantity is quality. We will have to leave the exact numbers to the Lords of Karma Who are consummate Mathematicians. Our task is simply to grasp the principle and some of the simpler relationships.

4.                  In the following section, D.K. calls the third initiation “the third major initiation”. Sometimes He does this. At other times He calls the third initiation “the first major initiation”. There are two kinds of minor initiations (initiations concerning the elements and, also, the normally discussed initiations which we recognize by name). Sometimes the first and second initiations (“initiations of the threshold”) are called minor initiations, or it is inferred that they are not “major”. In this paragraph, these first two planetary initiations (the “Birth” and the “Baptism”) are called “major”

5.                  We learn that the third degree initiate is capable of invoking Shamballa for the first time. By invoking the monad, the third degree initiate is also invoking Shamballa. Touching the monad one touches Shamballa.

6.                  What is the relationship of the initiate of the third degree with the monad and Shamballa at the critical moment of that initiation? We learn that he/she can register the life aspect “consciously  and with understanding”. Hitherto, he/she may have been influenced by the life aspect, but conscious registration may have lacked. Even if there had been conscious registration, most probably understanding lacked. Now both (consciousness and understanding) are present in relation to the life-aspect, monad, Shamballa. We can understand that such a moment would be momentous.

7.                  At the third degree, the initiate “vibrates to the monad”. Perhaps there have been those moments in our lives when we have suspected that we have vibrated to the monad. Perhaps, such great spiritual festivals as the Wesak Festival, subjectively shared with a vast international community of seekers, servers and initiates on inner and outer planes, have been the occasion of such moments.

8.                  We learn that unless we are approaching the third degree we are not really capable of evoking Shamballa. Or if we do manage a kind of evocation, our consciousness or understanding may be insufficient to register any possible impact. We can, however, think in terms of Shamballa, learn about it, envision it, and in group formation aspire towards it. And, of course, we can invoke it, remaining open to the possibility of a registered impact or evocation. We must remember that even at the second degree, the aspect of will is making its present felt, and so the monad is becoming active in relation to the personality. Such an impact is, however, probably not recognized or understood for what it is.

9.                  The Tibetan is marking the third initiation as the beginning of the “Way of Higher Evolution”. The very first step upon that Higher Way is contact with Shamballa. This contact must represent a great launching, propelling force.

10.              What sort of merging occurs with this first consciously understood contact? It is a merging of the self-will with the spiritual-will with the Will of God—though, obviously, a very preliminary merging where the Will of God is concerned.

11.              At this point (the third degree), the initiate is truly touching the monadic plane. This means that a touch of buddhi and atma must also have been his. The true origin or spiritual will is the atmic plane. The Divine Will or the Will of God emanates from the monadic plane (at the least). I think we can see how lofty are the contacts required at the third degree, and how easy it is to overestimate one’s readiness for those contacts.

12.              Until the time of the third degree, the probationary initiate has concentrated upon serving the Divine Plan—a task sufficiently difficult to call for all he/she has to give. At the third degree it becomes possible “to cooperate with the Purpose aspect of manifestation”..

13.              How many of us have differentiated between registering and working with Plan and registering and working with Purpose? The latter is surely far beyond us, for the most part. But perhaps some registration of Purpose is possible, IF we can see comprehensively and into the distant future. Only the intuition will reveal some glimmer of the destined Pattern to be achieved by our Planetary or Solar Logos. An understanding of Divine Purpose requires the ability to hold many levels of the divine manifestation in consciousness simultaneously—beings great and small, levels high and low. If a sufficiently comprehensive and clear image is sustained for some length of time, perhaps the notion of why and whither will suddenly dawn. Perhaps a glimmer of a combined human, planetary and solar destiny will impress the consciousness.

14.              The whole inquiry could be facilitated by such as simple question as “What is the Purpose of it all”? No facile answer should be allowed, however. First answers may well be ready-made and superficial. One would have to stay with the question, enduringly, while holding the breadth and detail of the big picture. Then—who knows?….


F.                  At the third initiation he stands before the One Initiator, the Lord of the World, and "sees His star shine forth" and hears the sound which—to quote the Old Commentary:

"...pours forth from that central point of power where substance and the outer life have met together, where spirit utters loud the cry which drew the form to meet the highest need; where energy comes forth and blends with force and (in the blending) music had its start within the sphere of blending and of being thus created.

"...pours forth from that central point of power where substance and the outer life have met together, where spirit utters loud the cry which drew the form to meet the highest need; where energy comes forth and blends with force and (in the blending) music had its start within the sphere of blending and of being thus created.

"Man only hears the distant sound and knows it not for what it is.  The disciple hears the sound and sees its form.  The one who stands for the third time upon the mountain top hears a clear note and [Page 82] knows it as his own, as ours, as yours, and yet the note which none have sounded forth."

At the third initiation he stands before the One Initiator, the Lord of the World, and "sees His star shine forth" and hears the sound which—to quote the Old Commentary:

"...pours forth from that central point of power where substance and the outer life have met together, where spirit utters loud the cry which drew the form to meet the highest need; where energy comes forth and blends with force and (in the blending) music had its start within the sphere of blending and of being thus created.

"Man only hears the distant sound and knows it not for what it is.  The disciple hears the sound and sees its form.  The one who stands for the third time upon the mountain top hears a clear note and [Page 82] knows it as his own, as ours, as yours, and yet the note which none have sounded forth."

1.                  The paragraph above presents  a beautiful section from the Old Commentary.

2.                  In the next Commentary, we will be speaking of group demand, Shamballic response and “one great Sound”. The sound here described seems to relate to the “one great Sound”

3.                  Substance is not matter, per se. Substance, ‘sub-stands’, and is the subjective life of matter-form. In a way, Shamballa is a ‘fundamental Substance’ of all life expressed upon the lower five planes.

4.                  The sound mentioned in the section of the Old Commentary under discussion can be thought of as emanating from the highest plane—perhaps from the logoic plane whereon Sanat Kumara holds His principle focus in relation to the cosmic physical plane. It is magnified and ‘monadically individualized’ on the monadic plane—a plane much related to the “O”, even as the first plane is related to the “A”.

5.                  We are here discussing the initial monadic impulse which created the vehicles of expression to be used by the monad during its long pilgrimage. The original impulse is expressed as a loud cry which summoned form to meet the highest need. We gather that the loud cry was irresistible.

6.                  From another perspective, we may be speaking of the meeting place between spirit, soul and matter-form—namely the “mountain top of initiation”. Such a point has to be at least another ‘point of augmentation’ for the sound pouring forth from the logoic and monadic planes.

7.                  We learn that this monadic/Shamballic impulse was responsible for the birth of music. For music to exist a related duality is required. Energy and force in relation to each other create an interval between two notes. Harmony becomes possible with this relationship. Music is related mostly to the second ray—the ray of “Pure Reason” and of ratio—ratio being the basis of the musical interval (for instance 2/1, 3/2, 4/3, etc.).

8.                  Notice that music requires a “blending” which is a harmonizing of two qualities or notes. The soul is the principle of relationship—an energy which unifies the two (and the resultant many derived from the two) into one.

9.                  The sound here discussed is really a Shamballic Sound. For average man it is “distant”. We remember that the “bright centre” lies far ahead—even for relatively advanced disciples.

10.              The disciple (in contradistinction from the average man)  hears the sound and sees its form. What is the form of the sound? May it not be the causal body/Egoic Lotus—that which has been created in response to the inaugural sound? As the disciple follows the “Voice” and the “Word”, he/she discovers the soul which was called into existence by the sound of the monad.

11.              For the initiate of the third degree however, the Sound becomes a “clear note” which all share. The experience is completely impersonal. It is the note/sound which is supportive of all being on this planet. But the sound did not emanate from any being; rather it, as it were, possess each being and yet originates from none. Perhaps, not even Sanat Kumara has originated the sound. Certainly, there are many  Sounds which He did not originate. Indeed, by analogy there must be a Universal Sound which came forth from the highest Universal Logos and which no lesser E/entity originates. All that any lesser E/entity can do is register it, ‘be sounded by it’, harmoniously add one’s own sound to it, and pass it along.

12.              The internal processes discussed in this Rule relate to the invocative and sonic events occurring at the time of the third initiation. D.K. has related the Rule to the third initiation of the individual. It can surely be related to the third initiation of the group as a whole. As well, it foreshadows forward, progressive movements which follow upon the third degree—both for the individual and the group.

13.              To “move outward from the desert, leave the seas behind and know that God is Fire”, will surely take the individual and the group to the atmic plane, and even the monadic plane. This forward movement, though it begins at the third degree, will end in Mastership—and even in Chohanship.

14.              Thus, certain of the Rules, though focussed principally upon a certain stage in the initiatory process, include movements towards stages beyond their main focus.

It must be clear that the Tibetan has discussed many very occult factors in this Rule. Some of the numerological keys have been given—more for pondering than for complete understanding at this time. One begins to appreciate just how much of deep interest is contained within the substance of the Mysteries of Initiation. There are a number of “Keys”. Not all keys can be turned with equal facility by each student, but at least some knowledge of each is advisable. In these paragraphs we have been introduced primarily to the numerological key, and have been offered many hints which we are encouraged to develop. The Mysteries of Initiation are, indeed, mysteries. One can begin to understand what extraordinary preparation is needed to fathom them. Master D.K. is helping us begin.