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Journey to Shamballa Land
It is written that for him who is on the threshold of divinity no law can be framed, no
guide can exist. Yet to enlighten the disciple, the final struggle may be thus expressed:
Hold fast to that which has neither substance nor existence. Listen only to the voice
which is soundless. Look only on that which is invisible alike to the inner and the
outer sense. Peace Be With You. —Light on The Path, Mabel Collins
Along with the inner and outer
aspects of the journey itself there is also
the wider context in which it occurs.
Shamballa is a symbol for the supreme
planetary centre—a symbol that has
developed and embedded itself in the
collective consciousness and the mythology
of many cultures. In the individual sense
Shamballa represents the monad—the divine essence—that is source of
the experience of both the soul and personality selves.
It is beyond the scope of this
paper to outline the development of
the concept of Shamballa in both
the Eastern and Western traditions
and this has been adequately covered
by a variety of authors. (See the
bibliography.) There are themes in
common however—what we might call
the Shamballa motif—that recur wherever this symbol of the supreme
centre is found.
Shamballa motif
Firstly there is a centering symbol. It can be a mountain or a
cave. It can be a sacred island like White Island. It can be a sacred
tree or a fountain. The journey to the sacred centre is normally
associated with a search for a talismanic object—a stone, a lost word
or a grail. There are normally guardians (dragons, scorpions, archers
etc.) that protect a treasure (jewel, fruit, draught of immortality
etc.). The dualities of day/night, masculine/feminine and so on must
also be overcome in order to pass through the guardians and gain
access to the treasure or soma. Finally there is the story of the entry
of the energy of the centre into the world with both vitalising and
destructive results.
A number of authors have associated Shamballa with the Gobi
desert, including HP Blavatsky, Helena Roerich and Alice Bailey. The
decision to journey there in 2007 arose out of a number of inner and
outer experiences which I will briefly mention to the extent that they
are relevant here. Over a twelve year period between 1987 and 1999,
on the same date in October every three years, I received a series of
symbols in meditation that were developmental and associated with
Shamballa and the emerging new schools. The first symbol in the
series was a pyramid and the last an octahedron surrounded by a blue
sphere with eight rays of light emanating from the centre and passing
through each of the facets.
In 1999 the entire symbol burst into fire, coinciding with an
inner call to make the journey to Mt Kailas and the Wesak Valley
for the Shamballa impact of 2000. On return, Shamballa School was
set up—the esoteric school established for a time at Highden 1—and
the same process of working with the archetype of the octahedron
took place in group formation. The
group initiatory experience was guided
by the Mercury transmissions2 which
eventually led to a triangle of groups
working together focused on the
central diamond or the Life aspect.
This process might be represented
visually as follows:
Individual
Group
Group of
groups
The process is symbolic of the opening of the causal body, the
revelation of the jewel and then identification with the Life aspect
that allows for the transfer of identity into the triad and reorientation
to the monad—or in the group sense to Shamballa.
In the emerging esoteric schools the focus will be on connecting
monad to personality, while in the last dispensation the focus was on
contact with the soul.
The pyramid of ancient Egypt is a fitting geometrical symbol for
the last dispensation of the mysteries, indicating the building of the
four-square personality and orientation to the soul as the quintessence
or fifth principle.
The threefold monad—soul—personality may be represented as follows:
And the two phases of the anchoring of the mysteries can be represented
symbolically in this way:
GC
Sirius
Gemini
Sun
Earth
Phase 1 Phase 2
The seven pairs of the new schools all have their root in the
one fundamental school in Shamballa—which is to say that each of
the schools has as its symbolic centre the archetype or ‘signature’ of
Shamballa.
In Letters on Occult Meditation the Master DK outlines the
pattern for the advanced schools3:
In effect the spheres represent areas of inclusivity or ring-pass-
nots, while the geometric figures represent the nested platonic solids
which give the energetic structure.
The central point is the doorway in and out of the system. It
is the eye within the triangle within the square within the sphere.
Or three-dimensionally it is the point within the double tetrahedron
within the octahedron within the cube.
Let the group together move the fire within the Jewel in the Lotus into the
Triad and let them find the Word which will carry out that task. (Rule XI)4
The three levels of personality, soul and monad are represented
by the outer universal ‘centres’ of planet, sun and black hole. These
three levels also have their correspondence in each centre, so for
example the Earth as a physical planet has a crust, a mantle and a
core corresponding to the three levels. The causal body has three
layers of petals, and so on.
A major context for the journey to the Gobi is that it coincided
with the seventh year of the Shamballa impact cycle beginning in the
year 2000, and also with the alignment between the galactic centre,
the sun and the Earth (as well as other significant planets).
The potential exists therefore for the anchoring of a ‘seed’ or
core pattern from the galactic centre corresponding to the sun’s monad
or cosmic Shamballa, and also for a corresponding activation of
planetary kundalini. This energetic impact passing through Shamballa
should have an effect on the etheric-physical plane (for this is the
seventh year in the cycle and the etheric-physical is the seventh plane).
11
There is a woodcutting of
the stamp that he used to graduate
students in his school—the bottom
half of which could be removed
indicating a mastery of the higher
chakras only. He wrote music the way
it sounds in long looping strokes of
the quill. His music, poetry and plays
are still performed throughout the
country.
Of course there are many stories that weave the borderline between
mythology and history—the inner and outer realities—but one that I
particularly liked and actually saw the evidence of was a peace-making
mission that Danzan Ravjaa embarked upon. A man had been knifed to
death at the monastery and so the lama asked for all knives that could
be used as weapons from the surrounding area to be brought to him.
In the morning there was a pile
of knives on his doorstep, which he
arranged to be melted down and then
cast into the ‘Statue of 10,000 Knives’
(now on display in the monastery).
I could not help but wonder what
global sculpture could be made for the
United Nations if each country was
asked to give just one of its weapons
(tank, plane, missile etc.) to be melted
down and cast into a symbol for
global peace.
On the afternoon of August
12 we headed for the Gobi sunrise
ger camp and promptly lost our way
in the desert, arriving at the edge of
Shamballa Land itself before a large black bird hovered over the bonnet
of the car for long enough to attract our attention and call a stop. We
back-tracked, found the ger camp and spent a restless night’s sleep full of
strange dreams. In the morning I wrote this poem:
12
Last Confession
13
I would only be that which
I cannot not be
My only purpose to have no purpose
Of my own
Let this individual life be
A small and simple thing
A grain of sand
Shaped by 51,000 tides
Glinting in the Gobi
Nothing more and nothing less
Than the living face of the universe
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The temple itself is constructed of 108 stupas blazing white
in the open desert about an hour’s drive south-east of Sainshand.
Two great stone breasts mark a doorway that leads to two monastery
temples which have been rebuilt in honour of the two Buddhist
lineages. Then from the monastery one walks past petrified wood and
dinosaur bones to the Shamballa
site itself. This desert was once a
great swamp and this area around
the monastery and temple is
remarkable for the deep red colour
permeating the local geology.
The temple is laid out in the
familiar Shamballa square pattern
with openings in the four sides.
The southern gate is where one
enters and leaves, and at the northern gate is the ‘brain ovoo’ or
the symbolic crown chakra where vodka is transmuted into soma.
Procedures in this great open-air temple are followed according to
protocol (outlined adequately in the webpage referred to above).
Of particular interest to our theme are three old stone circles
in the centre of the site which are remnants of the original temple.
They align with a mountain through the western gate called Black
mountain and one of the rituals is to stand facing this mountain and
throw a cup of vodka in that direction.
There are three sacred mountains
in Mongolia. The first is Mother
mountain in the north, the second
is Golden mountain and the third is
Black mountain. Here we have the
threefold archetype of planet—sun—
black hole which is further reinforced
by the mythology of Black mountain.
The mountain is said to be
inhabited by the spirit of the third
Lord of the Gobi. He left his body
halfway up and travelled to the
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summit in spirit because the Lord of Death had asked him to testify
concerning his own father’s sins. He truthfully reported them, but
by the time he got back to his body his followers had burned it
thinking he too was dead. Now he must hear the prayers of others
as they climb and intercede on their behalf with Death. The third
Lord corresponds to Saturn and the atmic plane, while the fifth Lord,
Danzan Ravjaa, corresponds to Venus and the mental plane. The
antahkarana between the personality and the monad is constructed via
the triad and completed at the Third Degree when Venus and Saturn
are united. This motif is further reinforced by Formula Five given by
the Master DK. This is the formula associated with Shamballa and
consists of three words in a triangular relationship: “THE SUN…
BLACK…ANTAHKARANA”.7 The Shamballa temple is positioned
between the sunrise in the east and Black mountain in the west and
is thus a living symbol for the construction of the higher antahkarana
between soul and monad.
Part of the beauty of the desert is its starkness. There is nothing
to draw the attention outward. Our bodies have journeyed far across
the globe, bumped along virtually non-existent tracks, slept fitfully
under starlight, eaten strange foods and squatted for relief in the open
desert. Now it is time for the consciousness to fall towards its source.
I closed my eyes on the image of a
falcon flying far above that triggered
two poems interweaving in my mind.
The first from Rainer Maria Rilke:
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And the second from Yeats:
17
why it is held in reserve until the demand from humanity for the
revelation of synthesis is strong enough. When the soul is freed
from the mind and returns to its monadic source, it immediately
recognises its universal nature and an energetic quality becomes
active in the soul itself via the jewel. This quality, simply because it
is universal and simultaneously present in all souls, recognises itself
everywhere—and more specifically recognises through resonance
when it is consciously active. Put another way, souls that have been
home or are in conscious touch with the monad, automatically
through spiritual resonance recognise this same quality in others.
Historically these souls, while in touch with each other in an
ashramic sense, have remained isolated as points of centralising
influence in their different groups and centres of consciousness
around the world. Now as the Shamballic centre is emerging and
under the Law of Assembly, these souls are being drawn together
into more conscious contact and forming a centre within humanity
able to stand and withstand the Shamballic force. They come
from all spiritual traditions and disciplines and their consciously
recognised work is to collectively hold this energy as a reservoir
and a seed of the Will. As Pluto moves through Capricorn and
the power structures of the planet come under irresistible pressure
to transform, this seed will flower within the human centre as
an expression of spiritual governance based on the revelation of
universal principles.
After the ‘teaching’ we entered a period of profound silence
and energetic recharging that gave a new meaning to the phrase
‘rest in peace’. In that peace
was sound however—a
sound that I had recognised
in 2000 at the start of my
transmission work and written
about in this way:
18
The core assertion was an energetic ‘sound’, a fiat of freedom, which
would gradually clothe itself in ideas, and these ideas would be written
down in books and studied. The ideas and the books were not the
Teaching however, the Teaching was the reality of the affirmation
of inherent freedom ‘sounded’ by a Being with intent to liberate
those held within the illusion of mind. Any thoughts or ideas that
clothe that ‘sound’ will have at their core that purposeful reality.
The Teaching contains then the great Shamballic ‘sound’ stepped down by
Hierarchy in such a way that it liberates human consciousness from illusion and
then makes of it a sheath for anchoring that ‘sound’ in the depths of matter.10
Many mystical stories surround the locating of the well and the
curative properties of the water, but standing there I was struck most
by the simple everyday miracle of any well in the middle of any desert.
Suddenly in the very heart of this seared land there was life,
and all living things were glad and refreshed by it. And here were
three young women released from the solemn and reverent affairs of
museum and temple, bursting with a natural and irrepressibly sensual
and sensible spirit which was waiting to bubble up and renew us.
Our next stop was Black mountain, a rather ominous mound of
dark volcanic sand and rock that reminded me a little of Mt Doom in
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The Lord of the Rings.
This is the mountain
that we threw vodka
towards at the Shamballa
temple and is said
to house the spirit
of the third Gobi
Lord. Halfway up the
mountain I paused at
a small shrine said to
mark the spot where his body was burned, lit a candle for my own
father and contemplated the mysteries of death, truth and sacrifice. It
is local tradition that women climb only to this point, so I left Sharon
listening to the exquisite music of a lone flautist performing one of
Danzan Ravjaa’s songs and trudged up the last few hundred metres.
On the peak with the desert all around and the sun dropping
into the west in Leo, I was meditatively aware of the black hole at the
galactic centre overhead.
Looking back, the symbology is obvious. In the triad it is Venus
or the feminine principle of the soul that builds the causal body on
the higher mental plane which allows for the soul’s full expression in
the three worlds, and is the base camp for the soul’s ascent to the
monad. Mercury or the masculine principle of the soul must climb
the mountain (atma ruled by Saturn) and receive the dark fire of the
monad, which upon return ignites the causal body. After the burning,
nothing remains but fire—spirit and matter are at-oned—which
is represented by the spirit
ensouling the mountain.
This theme of the
relationship between soul and
spirit continued as we sought
a place to camp for the night
and experience the stillness of
the desert. Years before, Sharon
and I had both separately
discovered two pictures and
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bought them for each other, only to find they were almost identical
images of a naked woman wrapped by a dark figure in the desert.
That night lying down to sleep, it felt as if we were that naked and
vulnerable figure surrendering into the velvet darkness of the Gobi.
We had camped on a small promontory where we found the bones
of a mountain goat or sheep and a small cave that might have once
housed a meditating ascetic.
During the night we woke to a distant rumbling like thunder,
which built slowly into an almost impossibly loud growling, as if
a gigantic lion was roaring right outside the tent. And then the
sandstorm hit with prolonged gusts, followed by eerie silence and
then the same build-up to another crescendo. Several times I had to
stumble out into the dark stinging sand to re-secure the tent, and by
morning the storm had almost passed. Looking out at dawn, the gusts
were made visible across the face of the desert as they lifted before
them sails of sand like enormous yachts, following each other in
tacking duels across what was once a great sea.
We travelled south towards a canyon in the desert that is deep
enough that a frozen glacier can be found there even in summer, and we
stopped at an oasis of another sort—the three camels ger camp, which it
must be said, was the finest accommodation we found in Mongolia.
Journal extract
Three Camels Ger Camp, Gobi Desert 16 August 2007
I had spent the day writing an esoteric treatise on the stone/wine
mysteries that trace the symbolic ascent of the soul from a stone
buried in the earth at the base chakra to bread at the heart, to
the wine of soma experienced at the crown chakra. Little did I
know how quickly an experiential component of my studies was
approaching. Dusk was near and my shoulders were cramped from
being hunched over the computer, so I decided to take a walk
around the hill where we were camped and watch the sun set behind
the Altai mountains.
22
Sitting amongst the rocks, I was approached by four children
from a nomadic horse-herding family. I assumed they were hatching
some clever scheme to obtain something from a foreigner. Three girls
and a boy ranging in age from four to ten, they sat down about
six feet away from me and conferred with each other. One by one
they approached, held out their hands and introduced themselves in
Mongolian. I returned their greeting and stated my name four times
and then there was more conferring.
The youngest, a girl, then approached and held out her hand as
if to lead me. “Okay”, was my first thought, “here comes the scam”.
But she was so innocent and vulnerable in her reaching towards me
that my own child-self ignored my cynic, took her hand and followed.
They led me a fair way through the rocks to a small mound
where they had created a circle of stones in the outline of a ger
(nomadic tent home). They entered
solemnly through the ‘door’ and sat in a
cross, leaving the north and south open. I
was then invited to enter and sit to the left
of the door, and then the young girl again
took the lead by producing from under a
dirty piece of cloth a rock which had two
depressions in the centre of it, which each
held a stone. One was elongated and the
other round, rather like a small baseball
bat and ball.
Like a sacred sacrament she lifted the
long stone and ‘poured’ a long draught as if from a bottle, into the
circular stone which she then passed to me. Holding that ‘cup’—for
there was no doubt that such it was—I entered a timeless space that
is as much a part of the human psyche as its fascination with fire. I
was in a ritual as simple and as sacred as life itself. I drank. Deeply.
And then I passed the cup and so did they. After the little girl had
drunk they all looked at me to see my reaction. And I knew that
look. It was the look every child, lost in the mystery, gives to an
adult. Was I going to break the spell? The eldest was ready to scoff if
I showed the slightest sign.
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So I baked an imaginary loaf of bread in the centre, broke it
and offered them each a piece to eat. They did so with a delicious
light in their eyes which said both “yes, we were right to trust you”
and “hey, at least we had a stone symbol for our cup and this bread
is totally without substance!”
We shared the few surface exchanges that our lack of each
other’s language made possible and sat in the silence of the soul’s
communion for as long as we could possibly justify, and I thought my
heart would burst with the simplicity of it all.
No big deal—a childish game—and yet I felt more honoured by
the presence that manifested itself through this synchronicity than any
adult ceremony I have ever attended. It was getting dark and their
mother had begun to call in the universal language of mothers.
I went back to my four-star tourist ger tent and wept with joy
and the aching recognition of the vulnerable and yet invincible beauty
of the human soul.
The sip of that stone wine was a life-giving elixir straight from
the real fountain of youth—the incarnating dignity and divinity of the
next generation of the human spirit.
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If China is related to the power
of the personality, Tibet to the power
of the soul and Mongolia to the power
of the monad, one wonders how they
will come into right relationship as a
triangle. China has already absorbed
Tibet and one does not have to spend
much time in Mongolia to notice how
deep the resolve to avoid a similar fate
runs in the Mongolian soul. The legend of Shamballa itself may have
something to say about how this power will manifest itself. It is said
that a time will come when the Barbarian king will dominate the
entire world. The female Buddha manages to incarnate as the wife of
the Barbarian king and tells him of a pure land—Shamballa—that
is not under her husband’s dominion. The king then directs all his
armies to conquer Shamballa, and the King of Shamballa representing
a higher form of power, is able to ride out and take control of the
outer world.
In this analogy we could see the Barbarian king as the
personality, the female Buddha as the soul and the king of Shamballa
as the monad. While it is the source of the power of both soul and
personality, the monad has no active power in the three worlds where
it is unknown by the personality, and limited power in the triad where
it is known by the soul. Once the personality has mastered the lower
worlds and been informed of the higher by the soul, it then attempts
to master them as well. That attempt invokes the response of a much
deeper power that can then take conscious control of all its ‘sheaths’.
An analogy can be found in the attempts made by early
scientists to prove that the sun revolved around the Earth. The more
they worked on the problem and the more data they obtained, the
more they had revealed to them the underlying truth which was the
opposite of their starting perspective.
The monad then—as the First Aspect of the trinity—is the last
to be revealed, and its power is only drawn upon in emergencies until
that point in the evolutionary cycle when both the forms and the
consciousness have been prepared for its revelation. The personal self
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calls on this power in times of survival emergency via the kundalini
force or Agharti. The soul calls upon this power in times of ‘purpose
emergency’ via Shamballa. The extremity of the soul in service calls
forth the monad.12
We are currently just past the midway point of the second
solar system where the emphasis is on the development of the
Second Aspect or the soul, and so we are at the equivalent of a
‘purpose emergency’ that is coinciding with a planetary ‘survival
emergency’. What is needed is a synthesis in consciousness so that
the various religions, philosophies and nations can recognise a
common unity and create a global governance structure that balances
both the kingly and priestly forms of power. Both Humanity and
Hierarchy are calling on Shamballa in its dual expression directly and
simultaneously. One of the results is the creation at the midway point
between Humanity and Hierarchy of the centre called the New Group
of World Servers who are able to work with the Will force directly.
Another is the anchoring of a ‘seed of the Will’ in the consciousness
of this system that will form the germ for the development of the
next system.
The central idea here is that it is not a central idea that will
form the core of the needed and emerging centres. They will not be
developed around vision statements or philosophy, no matter how
developed or refined. Shamballa is a centre of energy and not a centre
of ideas. The soul is the source of ideas. The monad is the source of
a spiritual instinct that is always sourcing both ideas and actions for
the greater good of the larger system. These ideas and actions are not
self-consistent on their own level of operation, but ever-changing as
they remain faithfully connected to a higher synthetic principle. These
centres will be neither uniform (one form) or unanimous (one soul)
but—to coin a new word—‘univital’ (One Life).
This deeper instinct is not the intuition, but is revealed by the
intuition as the soul becomes ‘Self-taught’, locating its authority in the
monad and not in any outer system of thought or behaviour.
One way then, of noticing the release of this higher form of power
in the world is to notice where both the personality and the soul power
structures turn at times of emergency. As we build towards 2025 and the
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re-entry of the Fourth Ray of harmony through conflict, we might expect
the tension between the personality and soul in both the individual and
planetary sense to increase as part of the revelatory process.
Experientially I tend to think of this Third (or First) kind
of power as a simple fool-like freedom that does not seek and is
unaware of any kind of status or recognition in either of the lesser
kingdoms. Identified with ‘being’ as a primary orientation, it does
not concern itself with knowing or doing. It does not even know
that it exists in a relative sense to other identities because it partakes
of the One identity. To the universal self it matters little ‘who’ is the
embodiment of which principle or idea, and ‘who’ has conquered
which piece of the surface of the planet. There is a simplicity based
on essentialisation that is not naïve but disinterested. Archetypally
this energy is related to the fool who seems to have no power at
court and yet is more free than both the ruler and the pontiff to say
and do whatever he or she wants, usually at the times of greatest
tension when all else has failed.
When Humanity is able to respond directly to the Shamballa
force then energy will flow in both directions around the triangle of
Humanity, Hierarchy and Shamballa. The three forms of ‘planetary
power’ will be in active relationship with each other and the result
will be the revelation of a fourth quality of deity—the energy of the
‘saving force’.13
Thus response to the Shamballa force and the emergence of this
centre into human consciousness is the precursor to a deeper synthetic
drama involving the planet as a whole. And that is a journey we are
all making together.
33
Endnotes
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