Occult Cosmology cont.....

Synthesis & the Theosophical Movement

New teachings emerge when there are enough ‘ears’ present within the body of humanity that are straining to hear the new note. The occult Law of Supply and Demand works in this area as in all others. A dissatisfaction arises in those who have absorbed and applied what has already been given —a hunger for greater insight and for the reconciliation of paradoxes into a deeper unity develops and becomes gradually focused into a demand. Those who work on the inner planes respond to that demand when it reaches a certain level of tension, and between the outer demand and the inner supply a cross is formed —an eye that allows for the flow of energy between these two centres. Individuals, and more recently groups, find their way into this vortex and are able to act as transmitters through a balancing of these two energetics within themselves. The role of intermediary involves a double identification —with both Hierarchy and Humanity. On the other hand, it also involves the ability to dis-identify with both centres in order to hold a third or bridging point. It is peculiarly a Fourth Ray process that combines both the ability to harmonise and to stand alone.

This flow of energy between the subjective and objective worlds is made possible because of the underlying Purpose held in Shamballa. It is this Purpose which provides the true basis for the ‘lineage’ of the teachings.

Teachers and teachings come and go on the planet. The concepts and philosophies evolve and cycle through the consciousness of humanity, but what remains as a constant note behind all teachings is the ‘Will to Synthesis’ that substands the whole process of the electrical interaction between Hierarchy and Humanity. Therefore, pause and consider what the synthesis of spiritual approach might mean. How will the world’s religious and philosophical traditions recognise their essential common origin and yet preserve the unique flavours of their different approaches? How will a ‘new world religion’ form or a ‘global consensus on human rights’ or a ‘governing centre of international law’? Will it be by developing a common language or shared understanding of principles, or will it be by the breaking forth into consciousness of that which is already unified, already at-oned? Of course it is necessary to work from both directions, but it is important to recognise the difference between synthesis and unity. Unity starts with the recognition of separation and works to bring disparate parts of a whole together. Synthesis starts with the one reality, and this reality entering into the field of consciousness reveals the unity that already exists. Consciousness by definition is dual. The spirit aspect refuses to split itself and the monad therefore never leaves the ‘father’s house’. On a planetary level therefore, Shamballa is the place where the world’s different religious traditions and philosophical pathways in consciousness NEVER AROSE. Even the name Shamballa has never arisen there to disturb the silence —a silence that ‘sounds’ and substands the world of consciousness and the world of activity. Synthesis cannot therefore be achieved by any action or movement in the five worlds of Hierarchy and Humanity. This includes the movement of energy or the action of consciousness. A unified global consciousness and the Externalisation of the Hierarchy in time and space on Earth will be the result of this underlying Shamballic reality making its presence felt, and not the cause of it. Please have this clearly in mind. Just as the key to right human relations or ‘love’ is the revelation of the Christ principle or soul in man, so the key to Life is the revelation of the monadic or Shamballic principle at the core of the soul.

Let me come now to this particular body of teaching and the concept of lineage. To understand lineage we must look at two different perspectives and seek their underlying synthesis. One perspective is shaped by the Darwinian concept of evolution. In this perspective humanity is more evolved now than it has ever been and therefore the latest understanding in the realm of science or philosophy is the best and therefore more advanced than any previous approaches, which are seen as necessarily coloured by superstition and ignorance. Another perspective locates real ‘wisdom’ in the past, perceiving humanity to be in some form of a ’Kali Yuga’ or dark age. The assumption here is that we have somehow fallen from an earlier more comprehensive understanding of spiritual realities. One perspective places the source of its inspirational stream in the future and the other in the past. One could be said to be more Eastern and religious while the other is more Western and scientific —although this is a broad generalisation. In the Eastern approach it is important to have contact with a Master who has already achieved enlightenment and this is normally effected via a lineage or pathway that both preserves this flow of the energy of enlightenment through specific teachings and though direct transmission in an unbroken chain of ‘lineage holders’. In India, the Vedas serve as an ongoing source or ‘primary revelation’ that carries ‘spiritual authority’.Their origin is far enough in the past that it is not equated with any one individual, although there are many derivative schools that have formed over the millennia since their formulation. More recent ‘fountainheads’ are associated with the individuals who brought through principles, taught and embodied them such as the Buddha, Christ and Mohammed. Those who ‘stand in the stream’ of these great revealers tend to consider themselves ‘followers’ of these exemplars.

In the scientific perspective there are still of course those great figures who made some significant breakthrough in thought — Newton, Galileo, Einstein and so forth. Modern scientists, locating enlightenment in the future rather than the past however, tend to see themselves as ‘standing on the shoulders’ of these past revealers rather than ‘following’ in their footsteps.

The synthetic perspective ascribes ‘the Wisdom’ as being ‘ageless’ or ‘timeless’ to point to its location outside of the flow of time. We might say that ‘Love-Wisdom’ is the result of contact between the world of time and space and that which lies behind and pervades the temporal spatial world. What we call the ‘classics’ in the realm of philosophy or art or religion are those contacts with the timeless reality that have resulted in its infusion into the temporal world. They are doorways to Shamballa. We will not find anything in the past that is not also available to us right now. Similarly there is nothing that will arrive into our future that will not reveal itself as having already been eternally present.

There is a saying in Egypt: ‘Man fears time but time fears the pyramids’. The pyramids will last for a cycle because they embody the Will or Purpose of that cycle. Egypt is the home of the First Ray school, which will be the last to manifest, just as it was the first in this current cycle concerning the evolution of human consciousness. The pyramids capture the imagination of man because they represent a mystery that has not been fully absorbed into consciousness. They are the embodiment of a portion of Logoic Will. The Vedas are the pyramids in consciousness. They retain their power to inspire through an entire cycle because they are an expression of the Will. Just as the gateways of birth and death represent twin pillars between which the consciousness of man beneath the Third Degree is held, so the pyramids and the Vedas are foundation markers in the consciousness of humanity for a cycle associated with the number 5.

The current teachings are designed to prepare that consciousness for freedom so that it may bring the cycle to full flower, just as at the Third Degree a human soul brings the experiences of many incarnations into a culminating masterpiece. They are designed to assist in direct contact with that which is guarded by the pillars of the temple. They are designed to assist humanity in taking the flow of energy from Shamballa both directly and filtered through the consciousness principle. They form part of a secondary revelation originating in Hierarchy, but the purpose of this secondary revelation is to prepare human consciousness for the primary revelation which lies behind the whole cycle and is held, contained within the dark light of the Shamballic centre.

The teaching cycle that began with HPB and in particular with The Secret Doctrine was designed to fulfill a purpose, and in order to glimpse that purpose one must be able to see past the content of the teaching itself. One of the purposes which The Secret Doctrine served was to build a bridge between East and West —between science and religion. What it created was a space in consciousness —a space in which men and women, particularly in the Western world, could stand with a unique sense of themselves as belonging to neither and to both of the prevailing dualities. They could think of themselves as both intelligent and loving at the same time. The keynotes of brotherhood and the search for truth formed part of a movement —a directional flow in consciousness —that was equally as important as the concepts themselves. When we examine the content of the teaching itself we find that its strength lies in the very areas for which it is most often criticised.

Blavatsky referred to inspiration from a group of spiritual Masters —beings she met in both the inner and the outer worlds. She quoted extensively from texts and sources whose origins were indeterminate. She used terms from both Eastern and Western traditions in non-traditional ways. She used scientific truths that suited her theme and attacked others that contradicted it. As a secondary revelation by definition her ‘lineage’ was not in the three worlds but in Hierarchy, and yet much of what she expressed was already contained in the Ageless Wisdom traditions of humanity. Those in these various traditions who claim that she misrepresented or misunderstood the specific knowledge of their pathways miss the point of the purpose that underlies the work. She was expressing the spirit of synthesis in approach to divinity and dealing a blow to the dominant materialistic thoughtform. By pointing to Hierarchy as the source of her knowledge she also gave permission to a whole new generation of inquirers to access their inspiration directly rather than going through the intermediaries of a specific tradition and a specific authority —be it priest or scientist. She opened the door to Hierarchy as a living presence available for the guidance of modern humanity and emphasised the freedom of the human soul to make or respond to such an approach. She made widely available the history of the human soul from the spiritual perspective to help balance the mentality of the West, and she initiated a movement based on the brotherhood of the human soul in its search for truth no matter which religious or philosophical ‘lineage’ with which it was associated.

The second stage of this teaching was presented through the works of Alice Bailey, and just as The Secret Doctrine was the pivot on which the work of HPB turned, so A Treatise on Cosmic Fire was the seminal work of the second stage. It was designed to give the ‘psychological key’ to The Secret Doctrine. Combined with her other works, it took the directional movement towards brotherhood initiated by HPB and gave it a comprehensive participatory framework. The nature of the seven rays, esoteric astrology and the cosmological origin and significance of the human soul gave the context for a deeper understanding of relationships; particularly the relationships between human souls in the process of group initiation. The role of Humanity as a centre in the planetary life and the relationship of Earth as a centre within the greater life in which it forms a part was also emphasised. The teachings on Shamballa represented the directional movement between this second stage of the teachings and the third —building the bridge towards the L ife aspect which forms the essential keynote of the current teachings. With respect to the mind of that portion of humanity for which these teachings are intended, we might use the words Orientation, Relationship and Release for the three stages of this synthetic teaching: The first phase assisted in orientating the soul-in-mind towards spiritual realities. The second phase built the relationship between souls-in-mind and the planetary soul. The third phase is designed to result in the release of the soul from mind altogether.

There will be those who are drawn to work with one or other of these three phases and there will be those who work with all three. What matters is the overall effect of this threefold teaching within the soul and mind of humanity, and this will not become fully apparent until another century has passed. By that time the whole Theosophical movement should have disappeared —its function having been completed. It was never intended to become another pathway or tradition. It's purpose is relational —being part of the Second Ray soul of the planet.

The soul is ever a bridging principle with a temporary manifestation designed to relate the opposites. To understand the teaching it must be realised that the teaching IS ITSELF that which it seeks to teach. It is a relationship, both vertical and horizontal, within the consciousness of humanity. Its purpose is to bring together different spheres of awareness within the mental life of mankind and to bring the mind of man into relationship with both the super and sub-human kingdoms. When this has been achieved the teaching is complete. The teaching is thus a living being motivated by the spirit of sacrifice. The component parts of this being have been drawn together motivated by love towards achievement of a particular purpose. This purpose already IS functioning by the coming together of these parts, but is not yet manifest. This is because the being that is the teaching is composed of souls from all those different parts of the consciousness that it is seeking to unite. In co-operation with me, the Master DK, in this endeavour I have been working with those who you could say primarily ‘belonged’ not only to many different thoughtforms or pathways within Humanity, but also to different departments of Hierarchy and Shamballa. There are also great devas associated with the three lower kingdoms, and extra-planetary lives also play their part. The teaching is an expression of the Synthesis Ashram because souls are drawn from different affiliations in consciousness as a result of their mutual response to the Life aspect. The teaching will fulfill its purpose in time and space because it already essentially IS that purpose in its energetic make-up.

The motto of the Theosophical Society is “There is No Religion Higher than Truth”. Let me now add a second motto which will assist in leading the movement towards the fulfillment of its purpose and to its eventual demise: “There is No Truth, Only Life”.

Life proceeds from one sacrifice to another. When we see that sacrifice from the perspective of what is being given up it is seen as agony. When we see it from the perspective of what is being gained it is ecstasy. For synthesis to express in the field of human endeavour the spirit of sacrifice must be strong, and it is this spirit that is evoked by the third phase of the teachings. This sacrifice should not be taken to mean a sacrifice undertaken by an identity or entity, but the sacrifice OF the identity or entity.

The ‘brotherhood of man’ will not only be brought into being by creating new forms but by expressing a new spirit. The New World Religion for example will result from souls willing to give up their identification with a particular tradition and be the spirit of relationship between the traditions. When such a one walks into a room they are not carrying a new form but a space where a form was —a space now dedicated to a higher principle; a space in which something new can be revealed. At first this new principle is that of relationship resulting in unity between perspectives. Eventually that principle gives way to Life where no distinction between perspectives is seen and therefore no unification is necessary. This is the spirit of synthesis at work. This spirit uses consciousness and the belief systems which are the ‘forms of consciousness’ in the same way that the soul utilises its sheaths in the three worlds.

A spiritual tradition has a form of soul and causal body in the same way that a human being does. It is the expression on the higher mental plane of the ‘holy of holies’ —the sacred tenets of the tradition. Most have some principle of the ‘name which cannot be spoken’ to preserve the recognition that nothing that can be formulated into a concept can contain anything but the fragrance of a transcendent reality. Then they have the names which can be spoken and the central beliefs and principles which are subsequently expounded in sacred books and commentaries that make up the academic understanding of the tradition. These are further related to the outer world of activity in some form involving pathways of approach, rituals, rules of conduct, exhortation to action or recordings of the lives of saints or exemplars which form a ‘body of practice’. A tradition can survive the destruction of its outer temples, restriction of its activities and outlawing of its practices, but it seldom survives the negating of its most basic principles. Synthesis requires such a willing negating in the clear understanding that nothing that is real can be destroyed. The core of all traditions may in reality be the same, but this reality must be experienced from a higher identification than within the tradition itself.

The Theosophical movement —and by this I mean all those who have been inspired by the thoughtforms and the intention behind this Trans-Himalayan expression of the Ageless Wisdom —will reach its highest expression of purpose when it disappears, in the same way that the soul disappears once the monad and the personality are consciously linked and functioning as a unit. It was designed to be a sacrificial centre of relating within the consciousness of humanity. Think of the spread of Tibetan Buddhism around the world that has resulted from the loss of a fixed anchor point or ‘homeland’. Theosophy as a movement was designed to be a womb for the spirit of brotherhood to germinate within before being released into the larger life of humanity. It was not designed to stay in the womb and attempt to expand the womb to include humanity by enrolling everyone in Theosophy. In such a case the spirit simply withdraws to leave those who seek organisational control and expansion to look after their shrinking kingdoms.

Firstly, those who have responded to the note sounded through these teachings must see that the spirit of brotherhood is alive amongst themselves, and then that the spirit is allowed to flow out into their wider communities. In order to do this it must be appreciated that the teachings in and of themselves are NOT the most precious thing that the movement has. It IS and always has been the purpose and spirit behind the teachings that is the most important thing that the movement is the steward of. This living current is the LIFE, and it is more important than any formulation of truth —even that of these teachings. The teachings are only, and can ever be only the crust of the bread. The warm rising dough of the centre cannot be taught; and there are always more loaves coming out of the great oven. Behind all this baking is a living culture of yeast that has been kept alive for countless generations to provide the ‘rising life’ in each and every loaf.

If Theosophy is to fulfill its purpose and therefore become initiate, it must sacrifice itself as an independent organisational entity. A disciple pledges themself to fulfill a soul purpose. An initiate offers themself so that in the space where they were is an entrance for a greater L ife and a deeper reality to reveal itself. A theosophist must come to mean, not an adherent to a particular presentation of the timeless truth, but a living embodiment of universal truth in action in the world. Theosophy will not then welcome all other traditions into its bosom, but instead empty itself into all other traditions. Think this through, for it holds the key to L ife more abundant. Universal L ife has no centre and yet is present within all centres.

Transmission Process

Let me say something about the way in which this third phase of my teaching project is written. In this first part I am going to project directly and with the authority for which I, as a Master, have accepted responsibility. My work has been to build a bridge on the mental plane for those members of humanity attracted to the Western esoteric tradition —a bridge that will allow them to cross over safely, swiftly and surely in order to find their place within the life of the ashram. This work is not just about the education of humanity, but concerns the much deeper purposes that are subsets of the planetary Purpose and will be revealed sequentially to those who follow and apply these teachings.

The final phase of these teachings concerns the liberation from the mental plane altogether and so therefore will be both an extension and a culmination of earlier teachings. Once the energy of the monad becomes a reality in the life experience of the initiate then no further mental plane teaching is required, as the soul is able to ‘advance in Life’. The teachings as a whole will persist for some time within the consciousness of humanity —in the same way that different stages of development are everywhere present —and should eventually be seen as a synthetic whole. The Secret Doctrine struck a potent blow at the prevailing materialism and opened a pathway to the realisation of spirit. It is a foundational teaching. A Treatise on Cosmic Fire provided a psychological key to The Secret Doctrine, while this current work is intended to provide a ‘Life’ key to those who have studied A Treatise on Cosmic Fire. The way this text is written is as a conscious collaboration between myself and the author —a shared responsibility. I provide the energising Will impulse on the atmic plane and he provides the clothing of this impulse on the mental plane in the language of ideas. Some careful thought will see that it cannot be otherwise if the the ‘light of Life’ is to be presented in some small way to waiting minds in this tradition. This light requires a ’blending of two lights’ in order to be revealed: the light of the soul and the light of the personality. As a member of Hierarchy and a member of Humanity, our collaboration represents such a blending of lights.

There is another practical reason for this collaboration. As a Master who has taken the Sixth Degree I have relinquished mind as you understand it. I still function in my ‘vehicle of Will’ on the atmic plane and therefore am in a position to transmit the L ife principle, but no longer the manasic one. Thus, when you seek the ‘Life’ behind these teachings you will not find it qualified by my mind but the mind of my collaborator. Seeking to maintain an energetic relationship with me will require you to lift out of mind altogether, even if only for a time, and seek to reach atmic levels. There you will find the reservoir of Will that I am —a reservoir held in time and space that can be utilised for the purpose of your liberation.

The essence of any teaching, like the essence of the triad, is not mind, but Will. The ideas and the words are merely vehicles to convey a single purpose in a language understood by those for whom the teaching is intended. That single purpose, with respect to your consciousness, can be summed up in the word ‘freedom’. First I seek to free you, the thinker in the mind, from identification with the thoughtforms of materiality. Second I seek to expand your consciousness to include the vastness of the universe, and sound a note of Pure Reason that will assist in freeing you for longer periods into the buddhic intuitive realms. And finally I sound a note of atma that will eventually result in the destruction of the thoughtforms and the liberation of the soul from the mind altogether.

Behind all these three expressions of the esoteric teachings I stand as the monad substands and expresses through the triad. I am the energy of synthesis that transcends them and holds them in relationship to each other. As such I offer a word of caution to my self-initiating students: Refrain, if you will, from setting up separative mental currents between these three sets of teachings. Not all will be attracted to all three aspects of the teaching. Over time there will be distinct groups of students who work with one of the presentations, some who bridge, and some who will work synthetically with all three. Refrain as well from setting up any organisational structures around this Third Aspect teaching, or seeking to promote it or its message in the world. Resonance will provide the energetic template for its natural dissemination and the co-operation between those who respond to its note.

I am not asking you to accept any or all of these teachings as valid or true. Naturally you are totally free and encouraged to make up your own mind as to their validity and application to your journey. I am specifically asking that you refrain from either trying to promote or attack them. Let them be.

I am presenting these teachings with a force of Will and authority that is inherent in their essential nature and part of their liberating power. I do not seek to undermine your own will and discrimination, but to strengthen it. Nothing should be accepted from an external authority unless it awakens at the core of your own being that self same presence, authority and straight knowing. These teachings will only appeal therefore to those who have awakened somewhat the Will aspect of their own soul and are seeking to stand more fully in the great stream of Life which pours through Shamballa and stimulates monadic synthesis.

In approaching these teachings I would ask that you do so ‘triadally’, and by that I mean consciously activating the three inherent qualities of the soul:

1. The Will

Just as the Will with which they are imparted is important, so is the will in which they are received. There are many reasons for reading that range from curiosity, through the gathering of occult information to increasing the capacity to serve as a soul in the world. These, however, are teachings of liberation designed to free the soul and personality so that they may mutually express the L ife aspect. Therefore an alignment between the will of the teacher, the writer and the reader will produce the best results. Pick up these teachings when you, as a soul, will freedom.

2. Buddhi

Enter as much as possible into the buddhic state before engaging the teachings. This way of reading is not study as distinct from meditation, but meditation with words attached to give form to the idea essences with which we are fundamentally dealing. Establish a meditative rapport with the ashram and with me as your teacher, that you will experience as a living current of relationship that stands back of the outer teaching. This living current is more important than the precise meanings of the thoughtforms presented. I will to be in contact with you directly and for you to receive the exact piece of information necessary for your increased power in service and liberation. Therefore do not just attempt a linear reading but bring your intuition to bear in the way you approach the book.

3. Manas

Clear thought is essential —not in order to build a static coherent philosophical model of the universe, but in order to free oneself from old thoughtforms and in order to continually express the dynamic reality that substands and permeates cosmos. Relate to thought like a dancer relates to her body —as a divine instrument that allows you to express your essential nature and to reach out and connect to others. A dancer may learn many forms of dance and rehearse individual movements in order to skillfully and accurately portray the essence of the dance. Likewise it is important for the soul to be able to utilise many different philosophical perspectives and ideas in order to convey its true nature. The refinement of knowledge is important, but not as important as what that knowledge reveals. The mental forms of this teaching are designed to complement those already given in this Theosophical tradition and are not in themselves to be held on to as inherently true, any more than a dance step is ‘true’.

This metaphor will serve to be most useful in this study. Let your minds learn to dance. They are already equipped with the language of energy —they have learned the steps —and now it is time to allow the deeper levels of being to express themselves through that language. The rigidity and discipline of that necessary preliminary learning gives way to a flow and a rhythm that has its roots in the nature of energy itself. All truth is mythological. I do not seek for you to merely learn the latest mythology, but to participate in the creative process.

I also seek through these teachings to stabilise the focus of your identification in buddhi, the heart of the triad. As buddhi you are both masculine and feminine —energetically penetrating and open to penetration. As buddhi you breathe yourself into the three worlds —permeating the mental, astral and etheric fields and yet remaining free of them. As buddhi you open to be permeated by the atmic, monadic and logoic energies, enlivened, enpurposed and enfired by them. As buddhi you are a field that opens to receive and enlighten the aspiring energies of the personality. As buddhi you are a finely honed sword of penetration into the heart of the monad. As buddhi you breathe in and out. As buddhi you are breathed in and out.

Eventually you permeate all seven planes, and as such you are the field of Pure Reason and straight knowledge, for you are connected with all levels of being. As buddhi you are love, the essence of consciousness. You carry the inner trinity of the monad within you, and you express through the outer trinity of the personality. You align thought with the Plan, desire with Purpose and daily life with Divine Life. You are the saving force which brings to each kingdom in nature what it needs to flower into fullness. You are the power that can penetrate into the atom and release its tremendous energy. You are the love that can hold all kingdoms in right relationship with each other.

Comments from a Collaborator

As the partner in this collaborative process, I have some comments of my own to add at the outset. All work of this nature is a group process and I would like to acknowledge the many levels of assistance in both inner and outer realms that have formed part of it. While the present text is designed to present a keynote for the next phase of the Trans-Himalayan esoteric tradition, it will by no means be the only presentation. As ever, the release of new teachings is an ashramic process, and there will be many outpourings under various levels of Hierarchical impression. Taken together, they will reveal an ever-present synthesis. It is my heartfelt wish that the Aquarian spirit of brotherhood and resonance will result in mutual recognition and reinforcement, not only in the esoteric field but across all fields of human inquiry and endeavour.

While I bear the responsibility for the accuracy, coherency and elegance (or lack of all three) in these words and ideas, their inspiration, authority and revelatory power rests with the Master DK. There is nothing subtle about that authority. This teaching arrives like a large standing stone suddenly appearing in the middle of an empty field. It claims its rightful place simply by its solid presence, seeking neither advocacy nor antagonism. It simply IS. An enigmatic gift that may unwrap itself in time for those who are drawn to it.

In the face of such a presentation arriving in my world, I have certainly faced some challenges. The potency of the transmission process has had a major impact. The great love and patience with which I have been treated, despite my egoic tendencies, has opened my heart far enough to appreciate just how small is the loving I am currently capable of. The great glimpses into vast cosmic realities has left me awed and humbled by the rather paltry circumference of my daily orbit of consciousness. At the same time I am incredibly grateful for the experiential revelation that I am not separate from all that which humbles me. The proof of the power of this process in my own life is that I not only experience greater liberation as a soul, but also find myself becoming a more effective and kinder human being.

I am also aware of the global context in which this work is emerging, and the tension that exists between the planetary life as a whole and the human kingdom in particular. That tension and its resulting crises are providing perhaps a necessary initiatory field that will enable a significant group within humanity to step into a deeper dimension of their being, and become themselves the solution and the saving force.

So let me dedicate this work

“to those souls ripe with golden knowing whose time has come to stand and have revealed in them the black seed of the unknowable.” Bruce Lyon

A Symbol

A sphere of fire and at its core a star which becomes a blue-white diamond and then disappears leaving a dark centre. This centre is a door approached in trepidation as one approaches death. All is sacrificed from long ages of acquisition. All is gained. Entering through the door, the pilgrim joins the One looking out through the door of darkness as through the pupil of an eye. He rests in darkness and labours in the worlds of light and form, and yet they hold him not.

There is one Life beyond all definition and approach, and we are that. This core reality remains at the centre of all realization, and yet the evolving self grows in its capacity to experience and express this reality. Hence the need for new and sequential teachings.

The One reality cannot be symbolised, for it lies behind the duality of manifest/unmanifest. What can be symbolised is our current approach to divinity, which is by way of the monad or the L ife aspect of the human being. This way of spirit is a pathless path; not a way of knowing, but of being the way. The symbol we will use for the monadic approach to divinity is the symbol of the black hole.

This symbol has been emerging gradually over the last century and in 2000, the year of the Shamballic impact, it was finally confirmed that a super-massive black hole lives at the core of the Milky Way galaxy (and it seems likely that one lies at the centre of all galaxies). The emergence of the black hole into human consciousness is a revolutionary event which will have, over time, as great an impact on human civilisation as the adoption of the heliocentric theory. Indeed these events are more than casually related.

The sun has long been the symbol for the human soul. When the Earth was the centre of our universe, however the sun or soul was subsidiary. Once the heliocentric theory was adopted, the soul moved to central stage and the ‘Enlightenment’ truly began. It was not an easy transition (the theory had actually been put forward 2,000 years earlier by Aristarchus and been repressed), and had its major ramifications in all sectors of human civilization. It would be true to say that the ‘solarisation’ of the Earth is still in progress, and to complete the transition a deeper power is being accessed within advanced humanity. Solarisation requires first of all, the appreciation of solar qualities (the Renaissance), and then the shifting of identity into the soul so that humanity becomes in fact a solar kingdom on Earth, rather than an earthly kingdom which the soul circles.

Much of the spiritual teachings given to date have been focused on creating the pathways in consciousness for such a transition to occur. When A Treatise on Cosmic Fire was written, another significant change was occurring in the human psyche. In the 1920s it was finally realised that our sun was not at the centre of the galaxy as it had been previously thought to be. Even more reorienting was the realization, confirmed by Hubble, that our galaxy was not the entire universe, but that other ‘island universes’ —specifically the Andromeda Galaxy —existed and that the scope of the universe was much larger than we had imagined. Now, not only had the Earth been displaced from the centre of the universe, but the sun and even our galaxy were relegated into insignificance by the scale that was revealing itself. The soul was no longer central; and the human psyche has been struggling to internalise this reality ever since.

A related event was occurring in Theosophical circles during the 1920s. Jedhu Krishnamurti, who had been designated the vehicle for the coming world teacher, renounced this role in 1927, disbanded the order of the Star that had been established to facilitate this mission, and began teaching the ‘pathless path’. Krishnamurti’s spiritual name was Alcyone, and this has a particular significance. Once it was realised that the Earth orbited the sun, and that the sun was only one of many stars, it was logical to theorise that the sun too might orbit a greater or ‘central sun’. Alcyone in the Pleiades came to be associated in spiritual thought with this ‘central sun’ around which our solar system turned, and this tradition was repeated in The Secret Doctrine and in A Treatise on Cosmic Fire. It follows that if the sun is the symbol for the soul, the central sun is a symbol in the Piscean dispensation for a Christ or Maitreya Buddha —a world teacher —or the soul of souls. By renouncing the role of guru or grand central sun, Krishnamurti was foreshadowing the Aquarian model and piercing the illusion of Alcyone as a blind or marker for the real central sun. At the same time there was a sudden dislocation in the gradual unfolding of the science of the initiates into the world of man. That unfolding progresses through a series of expansions of consciousness designed to prepare the disciple for the revelation of the L ife aspect at the core of his or her own being. A Treatise on Cosmic Fire deals with the solar life, and gradually expands the relationships from those internal to the solar system to those influences and relationships between significant stars and constellations. These stellar or solar relationships are interpenetrated by the movement of spirit. Clues have been left throughout the teachings, and in particular through the experiential traditions of the mystics. Such terms as ‘the dark night of the soul’, ‘divine darkness’, the ‘darkness of pure spirit’, the ‘dark light of Shamballa’ and so on, refer to an experiential shift from expansion of the soul to identification with the monad.

Now there is an outer symbol in cosmos that allows this inner experience to come in a more tangible way into our collective consciousness. Black holes, dark matter and dark energy are potent symbols for the spiritual life, and serve as a framework upon which the next unfoldment of the teachings of the initiates can be built.

The black hole at the centre of the galaxy is a far more fitting symbol, as we shall see, for the central or monadic point around which our sun or soul revolves. It is not a source of light and consciousness, but of darkness and mystery. It is not a guru or teacher —a bigger sun that has more knowing than us and can direct light upon our path. It is a centre of being, of L ife, where the knower and the knowing are one. All true teachers, all great souls or suns, do not seek to prolong others in orbit around them like planets, but to ignite the solar fire in them so that they too express their solar nature and come to realise the common dark centre around which they all turn in a great cosmic dance. At the beginning of the Aquarian Age there is a great process of disillusionment occurring as people lose faith in their leaders. Alcyone is associated with Aquarius and was a marker for the emerging relationship with a new centre, a new orientation of consciousness that the Seventh Ray Age heralds.

Realised sonship is the goal of the path of initiation up until the Third Degree. At that time, the monad begins to play a more dynamic part in evolution —firstly completely freeing the soul from its misidentification with form, and thereafter beginning to free the indwelling spirit from the triadal sheaths of the soul. This latter process begins to complete at the Fifth Degree when the initiate becomes a Master of the five worlds and realises his essential identity as the monad, the One.

Three times the cry goes out to all the Pilgrims upon the Path of Life: "Know thyself" is the first great injunction and long is the process of attaining that knowledge. "Know the Self" comes next and when that is achieved, man knows not only himself but all selves; the soul of the universe is to him no longer the sealed book of life but one with the seven seals broken. Then when the man stands adept, the cry goes forth "Know the One" and the words ring in the adepts' ears: "Search for that which is the responsible Cause, and having known the soul, and its expression, form, search for THAT which the soul reveals." TCF 1238

Two of the greatest occult breakthroughs in the twentieth century were the splitting of the atom and the penetration into the mystery of black holes. In these two achievements we have the outer expression of the liberation of the soul from matter. Human consciousness was able to break out of its prison by penetrating in both directions —the very small and the very large. What man has found in both these directions is a world of energy and abstraction, as consciousness releases itself from confinement in matter. Science and religion, after squaring off for so long in the battle to separate the Self from the not-Self, the subjective realities from the objective ones, are now able to begin a deeper fusion as they start to share a common language and realise their common origin.

This fusion in the consciousness of humanity is reflected in the individualised consciousness of the disciple. He has struggled so long to establish his true identity as the soul through disidentification with the three worlds of his personality, that it is a new disorientation to have to seek out that which is the root of soul and personality alike. The angel and dweller must meet; but this requires a balancing of energies that have been at war for long ages. The disciple has had to struggle to identify himself with the Self and to reject the not-Self. This is necessary because the power of the Third Aspect has been the dominant force for long ages, due to its development in an earlier cycle. The Second Aspect or soul has had to be strengthened so that it is able to master the energies of the personality, before subsequently uniting with them. Once the point of balance or equilibrium is reached, then that which lies behind the duality begins to be experienced and comes into greater expression, resulting in their fusion.

The mystery of spirit, the mystery of electric fire, is the unknown centre of darkness around which the worlds of light and the worlds of matter turn. The disciple leaves the dark world of matter to seek out and identify with the world of light. He engages in the great battle between the Lords of Light and the Lords of Materiality, achieving victory in his own small sphere of consciousness. Victory achieved, he inquires again, seeking that which lies behind this dual existence which has engrossed him for many lives. He seeks to know the purpose behind the play of light and dark, and draws close to that which cannot be known but only touched for a moment. Indeed the touch results in an experience that begins to strip away the very self that sought to know.

A relationship is established with that higher centre of darkness —the darkness of pure spirit. The light of the soul burns brightly now —a brightness fed by the higher darkness, so that the lower darkness of matter is now fully illuminated and begins to glow with solar fire. More and more the soul seeks the electrifying touch of spirit. More and more the bliss of not knowing opens in the core of the solar life until the soul itself explodes from inside out, scattering its accumulated consciousness throughout the sea of light. Instead of being a point of solar fire, it now becomes a field of fire —a field in which other points of fire begin to glow. Thus another son returns to the father, adding his fuel to the expanding field of the cosmic Christ.

Dark Matter and Dark Energy

While the mystics have linked darkness and spirit, in the Ageless Wisdom there has not been a concrete correspondence in the outer world with which to form an analogy.

The spiritual journey is the journey from form, to the light behind form, to the darkness behind light. Matter is close at hand, and we have the concrete symbol of the Earth to aid our understanding. Consciousness has for its symbol light, the electromagnetic spectrum and the sun. Being remains a mystery, and mystics and occultists alike have long sought to convey something of that mystery through poetic experiential descriptions. Now there are outer corresponding symbols that can be used to ground the experience of the First Aspect in the everyday consciousness of the seeker. The black hole at the centre of a galaxy is an outer symbol of the local coherence and source of Being, just as the sun is our local symbol and source of light.

Dark energy and dark matter are the monadic equivalent of light and electromagnetic radiation. The universe as science knows it today, consists of 75% dark energy, 21% dark matter, and 4% all the visible and measurable matter including light and the forms of human beings. Dark energy is the energetic substrate of the universe, and everything else is a form of modification of that basic energy, just as the soul and the personality are modifications of the primary monad.

Dark energy and dark matter are a dual expression of one underlying reality. This will be a key to future models that seek to understand their functioning in the universe. Dark energy is an expression of the universal fluid or plenum that generates motion and therefore is ultimately responsible for the speed of light as well as the spiraling of galaxies, and the spin of electrons. Dark matter is an expression which generates mass. Thus both mass and the speed of light (the two components of Einstein’s famous equation) are fundamentally manifestations of the same energy.

This is why dark energy cannot be isolated, although its influence may be detected in high energy particle physics experiments. Once we split the atom we discovered that at its core were particles —electromagnetic, high mass, low mass and so forth. As this is written, the Cern hadron collider has just started up and will be capable of accelerating particles close to the speed of light —that constant which underlies the world of consciousness, just as the atom once formed the underlying limit of matter. We know matter is merely a form of energy. Soon we will know that light and high energy particles are merely one form that dark energy takes.

Dark energy and dark matter are the correspondence to the etheric and physical planes of matter —or the abstract and concrete mind. Dark matter is the modification of this basic energy that is affected by gravity —the cosmic Saturn principle. All formal structures within the manifest universe, from super-clusters of galaxies to the smallest asteroid, exist within the folds of dark matter. Dark energy is a cosmic Uranian principle. It is free from the pull of gravity and generates the expansion of the universe. Without dark matter there would be no coherent structure, without dark energy there would be no freedom from it. The relationship between black holes and dark energy will form the basis for future exploration. In the first case we have a singularity formed where matter has completely surrendered to gravity and collapsed past all coherency. In the second case we have the cause of the universe expanding so fast that gravity is negated and all form will ultimately fly apart. They are correspondences to the alpha and omega points in the spiritual dimension.

Penetration by science into the mysteries of dark energy and matter is in reality the penetration into the higher etheric planes of the physical plane, and has as its correspondence in consciousness the penetration into the higher ethers of the cosmic physical plane. This is why the entrance into darkness (and the corresponding entrance of that darkness into consciousness) is the symbol for contact with the monad and Shamballa.

According to the tenets of Eastern Occultism, DARKNESS is the one true actuality, the basis and root of light, without which the latter could never manifest itself, nor even exist. Light is matter, and DARKNESS pure Spirit. Darkness, in its radical metaphysical basis, is subjective and absolute light; while the latter in all its seeming effulgence and glory, is merely a mass of shadows, as it can never be eternal, and is simply an illusion, or Maya.

The Secret Doctrine Vol 1 p 70

Some Thoughts on the Timing of these Teachings

While it is true that the essence of these teachings lies beyond temporal and spatial dimensions, it is also true that they emerge within and have reference to a particular phase in the unfoldment of consciousness at a particular time on the planet. Let me give you some indications in this regard. These teachings, taken as a triplicity, will be seen to be connected with a 7 times 50-year cycle. This cycle began in 1825 and will end in 2175. The mid-point of this cycle is the Shamballa impact of 2000. The epicenter for this last phase of the teachings is 2025. This is the ‘location’ in time from which they emerge. Just as the Renaissance was caused by a group of souls coming into incarnation ahead of their time and thus accelerating evolution, so a portion of the teachings from 2025 have been drawn forward in order to orient those who respond to their note. Associated with the 50-year cycle is the 49-year cycle of decision. The last such decision was in 2001, when the Masters chose to precipitate a crisis within the human centre associated with the Fourth Path to Sirius and the divine energy of freedom. The mid-point of this cycle is 2025, which will see the inflow of the Fourth Ray and marks the centre or eye of the 49-year cycle and the beginning of a 50-year cycle which in turn is part of the 100-year Conclave cycle. The central 50 years of the entire 350-year cycle between 1975 and 2025 will eventually be seen to represent a ‘temporal cross in consciousness’ for humanity. The arms of this cross are 1975, 1987, 2012 and 2025, with the central point being 2000. These teachings also have a ‘place’ in metaphysical space and that is the mid-point of the buddhic plane (the 25 th subplane of the cosmic physical). They emerge out of the Second Ray ashram as it forms part of the Ashram of Synthesis within the one great Ashram. Specifically they come from the fourth sub-ashram within the Second, and hence represent the vibration of the number 24 (the number of Shamballa). They also have a location in consciousness. They are representative of the Central Spiritual Sun as it is revealed in the heart of the sun. Or put another way, they are teachings on the monad as it is revealed lying hidden at the centre of the soul.

Cycles that have to do with the evolution of consciousness are not merely linear however, which is why all attempts to understand them with the concrete mind fail. There is a linear component to time that correlates with rotary motion. There is also a spiral-cyclic component that results in an acceleration factor, just as the coils of a spiral get tighter and tighter as it approaches the centre. A number of different researchers have attempted to come up with formulae that account for this, usually basing their calculations on ancient calendars such as the Mayan or Indian. It will be found that the Golden Mean will be important in calculating the acceleration factor due to consciousness. In addition, each ray has its own cycle. It should be noted too that the centre of such spirals have their correspondence in linear time, and therefore the spirals move both forward and backward from these points. There is also a third component to time that corresponds to the spirit aspect. This is a straight line acceleration as distinct from a spiral-cyclic one. It correlates to the way in which dark energy expands the universe and produces an exponential curve. When these three ways in which time operates are appreciated and understood as a synthesis, then universal time is entered. By that I mean the point from which the whole period of the universe can be witnessed as existing at once, as a single event.

To have an inadequate visual of this, imagine linear time as a line with points spaced along it at distances that correspond to the various ray cycles. Now imagine each point as the centre of a spiral that flows both forward and backwards in time. Now imagine the line is the circumference of a circle that is expanding exponentially. Now imagine that circle is a sphere and you are resting at its centre.

During discipleship there is a duality experienced between the higher and lower chakras. This is because the lower have dominated for long cycles, and the attempt is being made to strengthen the functioning of the higher —effected through the transmuting process. Once the system is balanced however, the duality is resolved and all seven operate as one system under the direction of the soul in conjunction with the heart chakra. In modern society it is quite possible to find many people who have over-developed the higher chakras and are subsequently devitalised in the lower. This also corresponds to that stage on the path where the lower ways of working have been rejected in favour of the higher. This is what lies behind the spiritual impotence of many disciples. They are awake to spiritual realities but have little capacity to express those realities or demonstrate them on the physical plane. They have little outer power, little or no money and sexual magnetism and often a very tenuous connection with the will to live. A little thought will see that this process within the individual disciple is mirrored in the world disciple and represents the situation just prior to the Externalisation of the Hierarchy.

Rejecting, and rejected by the three worlds, the soul returns to the spirit principle —the monad, and in the collective sense Shamballa. Here too, the soul is turned away, but the contact has so charged or empowered it that it is able to return and fully express through its personality vehicles. This is precisely the stage we are in that is referred to as ‘The Return of the Christ’. In Christian terminology, the Christ returns with a sword. A similar analogy will be found for this stage in all the different religions and traditions. The soul is returning. We even see this process at work within the human personality as the Sixth Ray Age ends and gives way to the Seventh. The emotional and intellectual aspiration has lifted the focus of human consciousness up, and we see this in phenomena as diverse as space exploration, the building of skyscrapers and the movie industry. The Seventh Ray brings us back to earth. We see the beginning of this in the advent of solar technologies, the renewed interest in indigenous cultures, reconnecting with the seasons, the environment and the everyday miracle of agriculture. Humanity is returning to the land —but not as part of that land. That would be a return to the mother’s womb. We are returning as sons and daughters who have left the mother, gone to the father and now return, able to take up our function as the fourth or middle kingdom and bridge heaven and earth.

It can be seen that teachings designed to assist with this process must be given sequentially and operate synthetically. For some the need is to separate from the lower to re-establish contact with the higher. For others the need is to leave the higher and reconnect with the lower. For still others the work is to stand in the centre and express that which lies behind the duality. It is the soul itself that is sensitive to what it needs for its development, and so will be drawn to different stages of the teachings as it seeks mental support and structure for the appropriate stage of its journey.

There are two types of souls for whom this third phase of the teaching will be particularly relevant. The first is those who are seeking contact with the monad in order to turn around and fully externalise. They are looking for a touch of the First Aspect, an experience of the monad or the Shamballic force. This can be likened to an electric shock that will allow them to drive themselves fully in the opposite direction, into full incarnation. They will be Second Degree initiates moving towards the third. The second group are those in whom it could be said ‘the Christ has returned’ or the soul has externalised. These are post-Third Degree initiates who recognise that their function is to spiritually ‘live’ —or put another way, to give expression to the Life aspect through the fused duality of soul and personality. They are learning to stand and withstand the Shamballa force so that it is available as a reservoir within the Third Aspect or Humanity. These are in conscious inner (and increasingly outer) contact with each other, knowing that their work as a group is to release this Life energy in accordance with the Plan and the demand. They are in contact with the energy of divine Purpose and as a result of transmitting this Purpose as Will are preparing themselves for the Fourth Degree.

These two groups are undergoing experiences which are loosely called ‘the dark night of the soul’. The first dark night is really experienced by the partially soul-infused personality, and what is revealed to the identity in that dark light is that it IS in fact the personality and therefore the obstacle to soul infusion. This is a deeply shocking realisation. The disciple has by this time identified himself as the soul and cannot understand why he or she is unable to fully manifest his or her purpose or vision in the world. It normally follows a long period of disciplined application in service, resulting in a significant failure of some kind. The disciple in extremity calls out, and that call is answered under law. What is revealed to the disciple is that he himself is the problem and the obstacle to the full expression of soul purpose. That she is in fact the dweller on the threshold and not the soul. This process, often through a series of such shocks, eventually leads to the surrender of the personality and the transfer of identity into the soul, which can then externalise without its primary opposition.

The second dark night is located (if such a word can be used) between soul and spirit, or the soul and the monad. It is undergone between the Third and Fourth Degrees and is the result, ironically, of success and not failure. The soul completes its karma with the three worlds by being itself the source of redemption to the personality. It should be realised that each soul is the ‘son’ of God sent by the monad as a response to the cry of suffering emanating from the world of incarnation. In the collective sense this is the ashramic response based on the ray of the soul to the plight of humanity as a whole. In the individual sense the soul must find the key to release its own personality (which will be based around the ray of the personality) and then use that personality to implement its ashramic purpose (based on the ray of the soul) . Once this is done, a deep dissatisfaction arises in the soul. It realises that the suffering it was the solution for was also a subtle illusion and that everything was perfect all along. The soul had to abandon the realisation of that perfection (leave the father’s house) in order to respond to the call of the three worlds. That abandonment is now deeply felt by the soul in an inverse fashion. The cry on the cross was “Father why has thou forsaken me?” and this deep despair represents the last vestige of the separated soul. Just as the shocking light of the first dark night highlighted the distinction between the soul and personality, so this second dark night highlights the distinction between soul and spirit, or the son and father aspect. The soul realises that it was not the father who abandoned the son, but the son who abandoned the father ‘in consciousness’, for indeed no abandonment took place in reality.

The consciousness of Shamballa (if such a dualistic term can be used) is not troubled and neither experiences or responds to suffering as it is experienced by the fourth kingdom. It is the function of the monad to stay identified unwaveringly with the perfection of the Purpose seen from the beginning, in the experience of Life. The soul is the subtle illusion of identity able to respond to the cry of the deeper illusion of identity called the personality. The soul suffers because of the gap between the Purpose held in Shamballa and the expression of that Purpose in the three worlds. It fills that gap by becoming itself the bridge and taking that suffering into itself. The capacity to suffer and the purpose of pain is uniquely a part of the human experience and life on this planet in this solar system. Our Planetary Logos undertook a great task that is at the root of both the failure experienced in the last chain and the eventual success that will come in the next. The participation of the bridging souls who are able to respond to and overcome suffering makes the fulfillment of this task possible within a prescribed time-space ring-pass-not.

Some light may come on this process when the function of the personality itself is recognised. Within the triplicity of monad, soul and personality it is the function of the personality to separate itself (in consciousness) from the Life aspect and resign itself to a long cycle of identification with matter. It is the function of the monad to remain identified with L ife or spirit. Both require a refusal. The personality refuses to let go of identification with the personal, and the monad refuses to let go of its identification with the universal. The soul surrenders to its function to bridge the two until the universal is experienced by the personal and the personal by the universal. When this is done the function of the soul is over. What is the function of a healer when the wound is healed? When a psychologist is identified with being a psychologist often his patients become dependent and therapy is extended indefinitely. When a trainee boddhisattva commits to freeing all sentient beings it may be difficult to perceive that they are already inherently free.

What is finally freed at the Fourth Degree is the subtle illusion of separation that causes suffering. God is experienced as having forsaken the soul precisely because what is being revealed is that there is no separation between God and the soul. The soul is, at its root, God. Everything external to that loses meaning because spirit is calling the soul to itself through its very centre. God, as the life force of the universe, created it and pronounced it ‘good’. He/She is still and ever pronouncing it ‘good’, and when we separate ourselves from that sight we become agents of that goodness in action, but lose sight of the vision of the Godhead. We become as gods when we realise we have never been separate from God. This is the meaning of the statement in the Bible (Genesis 3.22) when Adam and Eve were expelled from the Garden of Eden. They ate from the tree of good and evil which now made them able to function as souls —to choose between right and wrong, light and dark. If they had eaten from the tree of L ife they would have been able to function as monads, as gods —and the time was not yet. The soul suffers because it does know right from wrong and seeks to do one and not the other. Once it has gained its victory however, and drained the cup of karma to the bottom, then the realisation comes that it was the soul itself that determined that distinction, and when there is no more need for right and wrong there is no more need for the soul.

There are other dark nights, each just prior to dropping another veil between the evolving self and the absolute self, but these two are the ones that my audience is likely to have some experiential acquaintance with. Similarly there are dark nights that involve Humanity itself as a kingdom. The Second World War was such an occasion beginning the current cycle of Shamballa impacts. The period between 2000 and 2025 also provides such an opportunity and will enable many members of the human family to take the Second, Third and even the Fourth Initiation. It is interesting that at the centre of this period we have the date of 2012 which is looming large in the collective psyche. Indeed there are a group of world disciples from many different traditions focusing the consciousness of humanity upon this point in the timeline. Part of that focus is the growing awareness of the galactic centre and the alignment between the plane of the solar system and the plane of the galaxy. This in itself is symbolic of contact with the First Aspect. The current focus on Solstice 2012 and the galactic centre by sections of humanity represents a reorientation to the seed of spiritual freedom which will begin to flower in 2025.

The result will not be as dramatic for humanity as many would hope, but seen from the vantage point of 2025, the disillusionment that will surely follow 2012 is a potent force in the initiatory process. It moves souls from passive expectancy into a disciplic battle to themselves become the expression of the vision that they have so clearly seen for the world. The period up until 2025 will be seen in hindsight to be one of deep conflict and suffering, as well as enormous opportunity. The suffering will be accepted and embraced by advanced members of humanity, for they know that it is not meaningless but suffering with a purpose. That purpose will begin to dawn on humanity as a whole by the time 2025 arrives. The incoming Fourth Ray will bring with it the first taste of the ‘light of victory’ for the fourth kingdom. One of the reasons for the giving out of this teaching now is to strengthen the spirit of disciples, preparing them for a prolonged period of intense struggle ahead.

There are many souls in incarnation now who carry what might be called the seeds of darkness —a higher ‘non-dual’ or divine darkness that is in reality a blinding light. These souls are the disciples and initiates who are able to esoterically ‘see in the dark light’. That seeing will enable them to stand firm and secure through the period of testing ahead. Indeed this is how the power structures and resources of the world will shift from the planetary personality to the planetary soul. In times of deep crisis the personality is unable to offer solutions —it is blinded and revealed for what it essentially is —a very clever survival system. Those who are soul-infused will be able to stand and withstand the blast of spirit as forerunners of the Externalization process and heralds of the new civilization. Indeed for them it will also be a time of great joy, as they will witness the things they have stood and fought for over many years finally able to breakthrough the cracks in the old and crumbling world order. Esoterically they can anchor themselves in the future, in the time window of 2025 where the light of victory is breaking even now. There the hour is always now. These teachings are designed to provide an energetic antahkarana to that future ever-present light.

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