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Waymark 31


If our hierarchical beings of the planetary head centre (Shamballa) and the planetary heart centre (called the Hierarchy by the Tibetan) only react to human concerns when a spiritual light is contained in the astral/mental ‘images’ and ‘sounds’ (perceived from their location), the question arises: through which study of knowledge is the light or, by analogy, its sound generated?

It must be explained in advance that the group of spiritual souls that has developed the light in past lives and possible intermediate lives (see Milestone 30) will always indicate this to the higher observer and it depends on when it ‘flares up’ or ‘sounds alive’. Light and sound are two aspects of a synthetic unity. For this group, it is therefore important to expand and continue the path of growth.

For those who study alongside their daily and obligatory lives, the question arises as to how progress can be intensified. Some examples of comparisons can provide an indication of this:

  • elementary mathematics and higher mathematics
  • physics limited to the physical and quantum physics
  • traditional psychology (including depth psychology) and modern communication theory (see Milestone 30)
  • traditional theosophy with its schemata and lists, and theosophy ‘in motion’.

There are further ‘combinations’ of this scheme in the sciences and especially in the arts.

Theosophy in motion is developing as a result of the teachings given so far and possibly also through the texts and references given here.

Interestingly, the external world offers a sufficient number of analogies as the best tool for the student. If an engineer who is planning and building a bridge thinks about it not only from a technical but also from a philosophical point of view, he will come up with thought constructs that can open theosophical doors if he also studies the teachings at the same time. This example can be applied to almost all professions.

From another perspective, it can be said that higher thinking (AGNI) develops in theosophy in a way that leads to new insights if, in addition to the one teaching that one first ‘stumbled upon’, at least one of the other teachings is also studied comparatively and the foundations of a higher classical science are also worked on.

This can currently be seen most clearly in quantum physics, which, as already mentioned, proves that a ‘something’ can be in two or more places at the same time. The theorem of multiple universes establishes a direct link to Theosophy.

For children from cultures with few educational opportunities – because education is indispensable for the spiritual path – there are fairy tales, and it would be a great cultural task to create contemporary fairy tales based on today’s theosophical knowledge. This is a gap that should be filled spiritually.

J.R.R. Tolkien has already achieved great things for young and older adults.

Most religions (in the sense of the churches that have emerged from them, not in their true essence) are self-centred and promote dependency. The few ‘open’ religions, on the other hand, do not go ‘far enough’ for today’s world. This may not appeal to every reader (an astral reaction), but it does not have to. Everyone is free to regard what is given here as an offer that is not compulsory. Anyone who turns away from this text because of this statement about religions is recommended to take a closer look at the current situation on the planet and analyse the effect of influential religions on the current (very critical) development. More on this in a further milestone.

What might a theosophical analytical work on the mental level look like, through which ‘higher’ ideas and thoughts flow in with the help of questions? Inflow that always remains hypotheses (even over decades), but can be seed thoughts for further comparative investigations.

First of all: self-centred questions that have a personal question as their starting point (Who am I? What was I? Will I be able to be significant?) are counterproductive and become an obstacle on the path. Hints in this direction, even if they are not asked, can appear here and there ‘as if by the way’, and should be taken note of.

Let us consider some examples of questions that arise as mental work at the mental level.

After her female incarnation, Helena P. Blavatsky had a male incarnation in Hungary, in which ‘he’ (this disciple) attained liberation through the 4th initiation. It is recommended to refer to the texts on Blavatsky already given here.

Nevertheless, many Theosophists emphasise Blavatsky’s female incarnation. It would be more important to consider the teachings she gave and to relate them to the teachings given by the Tibetan master D. K. The teachings of AGNI yoga, given by Master Morya almost at the same time, should also be considered. The Tibetan points out that his teachings are a continuation and additional explanation of Blavatsky’s secret teachings. M. also clearly explains that his teaching is a continuation of that of Blavatsky. This is not a contradiction, but rather two different perspectives: that of the planetary heart centre (Spiritual Hierarchy, 2nd ray) and that of the planetary head centre (Shamballa, 1st ray).

Question: Why do the two continuations of the teachings differ particularly in their markedly less academic language?

Question: Why should the teachings of R. Steiner be considered separately, even though they were written at around the same time as the other two, but in a different way?

In Helena Roerich’s diaries, Urusvati (Blavatsky) is referred to as ‘Brother Chironymus’.

Question group: How can the Greek Chiron legend be decoded when a connection is made to Blavatsky and her earlier known and possible incarnations? (Cagliostro is known and Wallenstein is possible).

How is the real solar body of Chiron to be understood in the solar system, which is both an asteroid and a comet in astronomical terms?

What clues do legend and mythology provide in the form of the image of the centaurs?

Chiron’s orbit touches and crosses the orbits of Saturn (crossing) and Uranus (touching). What cyclical events can be derived from this?

How can the solar opposition of Uranus and Saturn be linked to this if their physically visible celestial objects are merely indications of subtle, fine-material existences?

Can we speak of a solar presence of the being that incarnated in Blavatsky, and does this being have a ‘guest status’ in M’s ashram, as evidenced by the diaries?

What could be the mission of ‘Blavatsky’, who, according to M., will continue her mission as a ‘great spirit’?

These questions can be further expanded. They are an example of research that results in a living, process-oriented theosophical way of thinking. It can be assumed that these questions contain many elements that can provide clues to the current situation of the planet.