An Enquiry of the “Dark Light of Shamballa” and the Monad
“The next lesson which the group unitedly apprehends is the significance of the words that “darkness is pure spirit.” This recognition, realization, apprehensive, comprehensive (call it what you will) is so overwhelming and all-embracing that distinctions and differences disappear. The disciple realizes that they are only the result of the activity of substance in its form-making capacity and are consequently illusion and non-existent, from the angle of the spirit at rest in its own center. The only realization left is that of pure Being Itself.
This realization necessarily comes to the disciple through the means of graded revelation and in balanced sequence; each contact with the Initiator leads the initiate closer to the center of pure darkness – a darkness which is the very antithesis of darkness as the non-initiate and the unenlightened understand. It is a center or point of such intense brilliance that everything fades out and at the place of tension, and at that darkest point, let the group see a point of clear cold fire. It is a tension and a point of attainment that is only possible in group formation. Even in the earlier initiations, and when the initiate has proved his right to be initiated, the process is still a group proceeding; it is undergone in the protective presence of initiates of the same standing and unfoldment. It is their united focus that enables the candidate for initiation to see the point of clear cold light.” RI 174.
Let us consider the “significance” of the words of the Tibetan. The “dark light” is not space as we understand space to be that which lies outside our earth atmosphere or that which the stars and planets abide within. We note that the light of matter, the material atom, is esoterically understood to be “dark light”, the inherent light of the material sheath. On a higher level, to those who recognise not the blazing light of Shamballa, this spiritual light is occultly referred to as “the dark light of Shamballa.
Therefore we have two opposing references to “dark light” or energy, provided for by occultism.” Students may well be asking why the light of Shamballa is referred to as “dark”. If I may attempt to decipher the words of the Tibetan Master I will start with “distinctions and differences” RI 174. All Illusion is the result of “activity of substance in its form-making capacity” therefore within this substance of illusion we have, as the result of the meeting of spirit and matter a consequent light radiation or light emittance of some level.
The soul we recall is still form and therefore regarding to the Monad, illusion and of form and is shattered eventually. Then there is the light of the mind, the light of the emotional nature or astral light, and the light of the physical sheath and the atom, a dark light indeed comparatively. These lights are the result of consciousness and of substance, and are, once again, therefore illusive and unreal, yet the man recognises them as “light” respectively and increasingly, yet these are “consequently illusion and non-existent” from the angle of spirit.
Therefore, occultly speaking, from the angle of the human recognition which perceives illusion as light, spirit is darkness as it is unknown, as it is not the result of consciousness and produces not a light which is the result of consciousness and therefore illusion. One cannot for instance compare the light of the soul with the light of the Monad, one is illusive and comparatively unreal and ephemeral, while the other eternal “truth” and “blazing”. “The Light of the Monad obliterates the light of the soul”.
The word “darkness” therefore is a term used to denote the opposite pole to that “light” which is unreal and the result of “substance in its form-making capacity”. It, the dark light of the monad also remains dark to the “unenlightened”. It is however, as DK clearly informs…
“a darkness which is the very antithesis of darkness as the non-initiate and the unenlightened understand. It is a center or point of such intense brilliance that everything fades out and at the place of tension, and at that darkest point, let the group see a point of clear cold fire.” RI 174.
One of course recalls and so let us ponder the mantram, ‘From the unreal to the real and from darkness to reality.’ JPC.