This present blog might be seen as an extension of a topic previously posted, “The Voice (of Conscience) and the guardian angel as the two thoughts are interrelated, representing one meditation.  Before beginning this blog I would like to remind any future readers that this subject has incredible depths that may be better understood in the presence of Silence.  All of what could be said will not be said.  I will try to provide references to Transactions, the Secret Doctrine, and other related works, however one must try and use what has been assimilated and understand though the light of the Secret Doctrine.

A Theosophical chant reads as follows;

Children of Light, as we go forth into the world, seek to render gentle service to all that lives.”

Such a chant is recited in some Theosophical Lodges addressing the most auspicious Self, the same Self that the Gāyatrī mantra is addressing.  Even more so, the to the Deity represented in the 40th Adhyāya of the Śukla Yajurveda, as well as the connected upaniṣad, the  Īśa.  Numerous passages found though out the Bhagavadgita are found to address this Deity, to which one cries out to the personal Savior- the God within- known by many names in may traditions.  God- a highly metaphysical and esoteric concept, as been helplessly ingrained in the race mind as to represent a Personal Deity, something distinct and independent that can be won or swayed by bribes, praises, and negotiations.  See here a note from B.P. Wadia in his article “Unlearning to Learn”;

That task (of the Theosophical Student) is to preach and promulgate the view that belief in such a God perverts human morals and deadens the action of the mind.  To propagate this truth the student himself has to master it.  Unless he meditates on the attacks made in the Secret Doctrine on the Personal-God Notion, he will not be able to get rid of this deeply ingrained acquisition- for it is an acquired and not an innate idea…”

We mustn’t anthropomorphize this Deity into a rigid personal entity that one considers to be their own or the personal Lord/God of the Cosmos, but rather a Divine Being which is the Real Entity within all creatures, the fundamental hub which all is eternally bound. The synthesis of all Divine Entities which is symbolized as the Great White Light.  This is the apex, and the reflections can be seen in all planes within 3 fundamental bodies.  Theosophy teaches us that there is indeed a hierarchical order of Entities in the Cosmos which is mirrored in the constitution of man.   From the constitution of the physical body, to ahamkarah- the sense of I-  each is endowed with a residing deity.  The physical sthula body, the subtle suksma body, and the casual karana body each have a microcosmos of residing forces of nature which are not distinct from the Universal Macrocosmic body.  Within each body, there are sub-bodies or sheathes (kosas) which contain elementals adhering to the designated plane of matter.  Endless numbers of deities, forces, and beings all given life by One Principle appearing through the formless arupa, and rupam the bodies of form.

In which ever tradition one adheres to, it become quite evident that our efforts are meet by another,  our spiritual desires and devotion to the One Life are recognized by another, and our prayers and heard by another.  The aspirant, if willing, must develop the capacity to recognize this Other.  This is the greatest achievement for the weary pilgrim, to have purified every action, deed and thought, surrendering the personal and individual rights before the feet of the Deity, which can only be meet when the disciple has sacrificed their own life.  “Its feet must be washed in the blood of the heart” is a deeply signifiant idea which should be remembered.  Note from Light on the Path ;

[Pages 77-78]  “In realizing this a man surrenders his imagined individual rights, of whatever sort. That takes away one keen sting which is common to all ordinary men….

When the disciple has fully recognized that the very thought of individual rights is only the outcome of the venomous quality in himself, that it is the hiss of the snake of self which poisons with its sting his own life and the lives of those about him, then he is ready to take part in a yearly ceremony which is open to all neophytes who are prepared for it. All weapons of defense and offense are given up; all weapons of mind and heart, and brain, and spirit. Never again can another man be regarded as a person who can be criticized or condemned; never again can the neophyte raise his voice in self-defense or excuse. From that ceremony he returns into the world as helpless, as unprotected, as a new-born child.  That, indeed, is what he is.  He has begun to be born again on to the higher plane of life, that breezy and well-lit plateau from whence the eyes see intelligently and regard the world with a new insight.

It is necessary to simply point out that both these topics, Light and Children are so very interconnected where it seems quite difficult to write about one without mentioning the other.  What can be said about Light alone is very little, similarly, what can be said about the Children without the Light is clearly impossible.  The reader is asked to kindly keep this in mind while reading this very difficult task to attempt an analysis of one without the other.    

The selections of the blog will run as follows; 

Light |  Children (of) | into the World | (aswe go forth | seek to render gentle service | to all that lives |

Light [Darkness];

We must consider some very deep Theosophical fundamentals regarding this very small, yet incredibly esoteric chant.  The chant beings with “Children of Light.”  Here we have two very signifiant concepts presented before us; a) Children, and b) Light.  However, the Children are the effect of this Light.  Light here is the source, the focus, and Children are the result of.  Or, in other words, because of this borrowed Light (the source) the Children; become, i.e., become present/manifest/active.  There is interesting and apparent rule in occultism which the effect can never be any different than the cause.  So thus the Children and the Light are one and the same entity, essentially; Light “manifest,” for lack of a better word, as Light is eternal arupa formless thus not literally capable of manifestation.  Though, just as the Children are the effect of Light, Light as a phenomenal conception has a noumenal condition, Darkness.  What the apparent and notional shift of Darkness to Light is that which becomes active by Karmic Necessity.  Karma is the Law governing the wide infinite expance of Matter, not Light.

Notice Stanza 2 and 3 of the Book of Dzyan;
2. 1; “1. . . . Where were the builders, the luminous sons of Manvantaric dawn? . . . In the unknown darkness in their Ah-hi Paranishpanna. The producers of form from no-form—”

3.3;  “Darkness radiates light, and light drops one solitary ray into the mother-deep.

Light/ Darkness signifies that One Eternal Source- Cidâkâkasam- infinite (self)-effulgent and illuminating brilliance, yet absolute undifferentiated blinding Darkness.  Both are considered as being identical, as the light and darkness are only to be conceptualized in reference to an objective scope.  How is it that Darkness is Light?  Objectivity of any stature alone designates this apparent divide of the One.  The stanza suggests that Darkness radiates Light, thus Darkness being the natural condition of Light- if one can even conceptualize Pure Light as Absolute Darkness- truth is, Darkness is always shinning with Light.  Darkness is to the Great Unconditioned, and the Light is to the Holy Trinity as One unmanifest.  

The Light exists prior to the Logos as DARKNESS, undetected as it is as the perceiving Ego between subjectivity, and objectivity was not.  Thus follows, DARKNESS ‘becomes’ Light when reflected by way of a upadhi and thus the Ego derived from the Beings of Light.  This marks the commencement of cosmic evolution, or the first flutters of a manvantara on the Macrocosmic level.  

Just as there is a germ of Prajñâ- a point of Conciousness- which ‘unfolds’ as a vehicle for the human monad or Jivatma (karanasariram), there must be a center or point of Cosmic Consciousness prior to the Children.  The eternal Cinmâtrâ is the very gem of Prajñâ, a center existing, as T. Subba Rao explains, “at every geometrical point in the infinite cidâkâsam.”  We are told this principle, Cinmâtrâ,  has two general aspects;

1. Objectively; Eternal or Undifferentiated Cosmic Matter

2. Subjectively; can be seen as the;

     a.  Cidâkâsam  when considered the field of Comic Ideation.

     b.  Cinmâtrâ when seen as the germ of Cosmic Ideation.  

Cidâkâsam and Cinmâtrâ are one and the same. Undifferentiated eternal Cosmic Matter takes the condition as Cosmic Ideation, which at this point is shining with Light.  Yet undergoing an apparent modification out of Karmic Necessity initiated by the first Beings (note Lipika Lords) of this Light, thus forming a Center of concentrated essence, the Cosmic MONAD, ISVARA, or as read in Transactions, MAHAT.  Metaphysics demands the mind to be stretched to it out most limits as concepts such as beginning and end are very irrelevant in the scope of cosmic evolution.  The Immorality of the SELF is eternal omnipresent, immutable, Advaitam, One.  The mystery of the individual self can be found deep within this Light which radiates into and though every particle of matter.

Looking at this source (i.e., from which the Children came) we find numerous references in the SD, Puranas, Vedas, and a massive variety of other texts belonging to essentially all philosophical traditions.  I am not going to refer to every philosophical text regarding the very wide interpretations of Light-Darkness, as there are many, but all refer to this Primordial Fire in one way or another. This Light Darkness as stated never ceases to Be, as BE-NESS is Reality.  Considering the appearance of this DARKNESS to Light, we are given some very important texts to consider. The following is an extract from SD.i.433;

” Take, for instance, the opening sentences in various cosmogonies: in every case it is either a circle, an egg, or a head. DARKNESS is always associated with this first symbol and surrounds it,—as shown in the Hindu, the Egyptian, the Chaldeo-Hebrew and even the Scandinavian systems—hence black ravens, black doves, black waters and even black flames; the seventh tongue of Agni, the fire-god being called “Kali,” “the black,” as it was a black flickering flame. […] which is a symbol for the Cosmic pralaya, after which began the real creation or evolution of our earth and humanity. Odin’s black ravens fluttered around the Goddess Saga and “whispered to her of the past and of the future.” What is the real meaning of all those black birds? They are all connected with the primeval wisdom, which flows out of the pre-cosmic Source of all, symbolised by the Head, the Circle, the Egg; and they all have an identical meaning and relate to the primordial Archetypal man (Adam Kadmon) the creative origin of all things, which is composed of the Host of Cosmic Powers—the Creative Dhyan-Chohans, beyond which all is darkness.”

By the first three words, of being a preposition i.e., expressing the relationship between Light and Children, we develop the idea that the two are; a) the cause (Light Darkness) and, b) the effect (Children).  This much is gathered.

Children [of];

This topic is perhaps one of the most complexed doctrines of Esotericism.   So much can be found though out The Secret Doctrine and Transactions on this topic, along with interpretations and corresponding teachings according to different schools of Philosophy.  So much so, that to present it would be just short from typing out the entire first book of the SD if one were to give an exhaustive commentary on the Children and their genealogy.  One may attempt at tracing and noting the development of matter and its connection to the Spiritual Monad as it works generally unnoticed though out its career, back to its parent source.  

This blog is, one must understand, to be merely a general outline presenting some thoughts and references to such a vast topic of Occultism.  What will be presented are notes and reference materials as to suggest a path of consideration and concentration. 

The Children of this Ancient Light or Flame require somewhat of a progenitor, if it may be considered as such.  Just as a single beam of light appears to be divided by means of a reflective lens, essentially the same concept is presented by way of Children and the Light.  Though, it must be remembered as previously stated the cause can be no different from the effect; the Light of which the Children are produced, are the Children themselves, or the collective of;  the CHILD of LIGHT, the LOGOS, or the Brilliant White Light which contains the synthesis of all color- an entire hierarchical order of Divine Beings.  In Vedantic schools, this Light is called Caitanyam; the Cosmic Intelligence, (Light of the Logos).  Caitanya, in one phase of expression is the essence of intelligence in the microcosm, as it is the root source of monadic individuality in one expression.  Macrocosmically, when manifest, it may be called Isvara.  As just stated, it is the totality of Egos, a universal web of Light, appearing as if it is becoming ever so differentiated as manifestation of matter and material planes start to unfold once again.  T. Subba Row states from his Lectures on the Bhagavadgita;

“…It must not be supposed that consciousness is a sort of independent entity created by this light; it is a mode or a manifestation of the light itself, which is life. By the time we reach man, this light becomes differentiated and forms that centre or ego that gives rise to all the mental and physical progress that we see in the process of cosmic evolution. This differentiation results in the first instance from the environment of particular organisms. The various actions evoked in a given organism and those which it evokes in other organisms or in its surroundings, and the actions which it generates in itself at that stage, can hardly be called Karma; still its life and, actions may perhaps have a certain effect in determining the future manifestations of that life-energy which is acting in it. By the time we reach man, this one light becomes differentiated into certain monads, and hence individuality is fixed.”

In the human body, it is the Ego that dwells within the Casual Body, or Karanopadhi, called the Human Monad or Jivatman- which is elsewhere called the Germ of Prajñâ, in which the conglomerated mass and essence of only the highest aspirations of the great number of developed terrestrial individualities are kept and preserved. Kutam Caitanya (कुटम् चैतन्य) in Hindu texts is also referring to this, as its literal translation would suggest.  It is this principle which is seen as the Atman when encased in the many components that form the human body, yet corresponds to the higher part of the 5th principle in man.  It is the Parent of the earthly individual, the giver of Retribution and Inspiration.  It is intimately connected with the Logos and works through the light radiating from that center.  The Monad is not a personal thing, but represents the center of energy of Humanity.  It is the Human Being, one may consider. 

The following portion essentially represents everything to be mentioned thorough out this phase of the commentary. S.D.i.130-131;

” Moreover, in Occult metaphysics there are, properly speaking, two “ONES” — the One on the unreachable plane of Absoluteness and Infinity, on which no speculation is possible, and the Second “One” on the plane of Emanations. The former can neither emanate nor be divided, as it is eternal, absolute, and immutable. The Second, being, so to speak, the reflection of the first One (for it is the Logos, or Iswara, in the Universe of Illusion) … It emanates from itself — as the upper Sephirothal Triad emanates the lower seven Sephiroth — the seven Rays or Dhyan Chohans; in other words, the Homogeneous becomes the Heterogeneous, the “Protyle” differentiates into the Elements. But these, unless they return into their primal Element, can never cross beyond the Laya, or zero-point.  Hence the allegory.  The Lipika separate the world (or plane) of pure spirit from that of Matter. Those who “descend and ascend” — the incarnating Monads, and men striving towards purification and “ascending,” but still not having quite reached the goal — may cross the “circle of the Pass-Not,” only on the day “Be-With-Us”; that day when man, freeing himself from the trammels of ignorance, and recognising fully the non-separateness of the Ego within his personality — erroneously regarded as his own — from the UNIVERSAL EGO (Anima Supra-Mundi), merges thereby into the One Essence to become not only one “with us” (the manifested universal lives which are “ONE” LIFE), but that very life itself.” 

It is that Eternal ever Radiating Light passing though and ‘giving birth’ to the Unmanifested Logos, and finally to the First Manifest Logos, as HPB calls the “second One”.   This idea of two Ones, really means two Trinities, which if dwelled upon, might prove to be very practical application in understanding this massive topic.  This so called “Child of Light” is the Mother of Light and Life- giving birth to Children of the same essence.

Note what is said inTransactions pg.1-3;

“… At the first flutter of differentiation, the Subjective proceeds to emanate, or fall, like a shadow into the Objective, and becomes what was called the Mother Goddess, from whom proceeds the Logos, the Son and Father God at the same time, both unmanifested, one the Potentiality, the other the Potency. But the former must not be confounded with the manifested Logos, also called the “Son” in all cosmogonies.

… first is the Mother Goddess, the reflection or the subjective root, on the first plane of Substance. Then follows, issuing from, or rather residing this Mother Goddess, the unmanifested Logos, he who is both her Son and Husband at once, called the “concealed Father.” From these proceeds the first-manifested Logos, or Spirit, and the Son from whose substance emanate the Seven Logoi, whose synthesis, viewed as one collective Force, becomes the Architect of the Visible Universe.”

Looking into what was briefly mentioned on page 131 of the Secret Doctrine and the Transactions quote above, the Lipika Lords, we turn to SD.i.128 as an important statement is made;

The Lipika (a description of whom is given in the Commentary on Stanza IV. No. 6) are the Spirits of the Universe, whereas the Builders are only our own planetary deities. The former belong to the most occult portion of Cosmogenesis, which cannot be given here. Whether the Adepts (even the highest) know this angelic order in the completeness of its triple degrees, or only the lower one connected with the records of our world, is something which the writer is unprepared to say, and she would incline rather to the latter supposition. Of its highest grade one thing only is taught: the Lipika are connected with Karma — being its direct Recorders.”


For the hosts of these Sons of Light and ‘Mind-born Sons’ of the first manifested Ray of the UNKNOWN ALL, are the very root of spiritual man.” Unless we want to believe the unphilosophical dogma of a specially created soul for every human birth — a fresh supply of these pouring in daily, since “Adam” — we have to admit the occult teachings.


“Mystically, these Divine Beings are connected with Karma, the Law of Retribution, for they are the Recorders or Annalists who impress on the (to us) invisible tablets of the Astral Light, “the great picture-gallery of eternity” — a faithful record of every act, and even thought, of man, of all that was, is, or ever will be, in the phenomenal Universe. … As it is the Lipika who project into objectivity from the passive Universal Mind the ideal plan of the universe, upon which the “Builders” reconstruct the Kosmos after every Pralaya, it is they who stand parallel to the Seven Angels of the Presence, whom the Christians recognise in the Seven “Planetary Spirits” or the “Spirits of the Stars;” for thus it is they who are the direct amanuenses of the Eternal Ideation.”

We even may turn to the the Atharvaveda for evidence of these Great Lords;

(१,३१.१अ) आशानां आशापालेभ्यश्चतुर्भ्यो अमृतेभ्यः । (१,३१.१च्) इदं भूतस्याध्यक्षेभ्यो विधेम हविषा वयं । ।१ । ।

1. To the four immortal region-guardians of the regions, to the overseers of existence (bhûta), would we now pay worship with oblation

(१,३१.२अ) य आशानां आशापालाश्चत्वार स्थन देवाः । (१,३१.२च्) ते नो निरृत्याः पाशेभ्यो मुञ्चतांहसोअंहसः । ।२ । ।

2. You, O gods, who are the four region-guardians of the regions- do you release us from the fetters of perdition from every distress.

(१,३१.३अ) अस्रामस्त्वा हविषा यजाम्यश्लोणस्त्वा घृतेन जुहोमि । (१,३१.३च्) य आशानां आशापालस्तुरीयो देवः स नः सुभूतं एह वक्षत् । ।३ । ।

3. Unlamed I sacrifice to you with oblation; unmaimed I make oblation to you with ghî; the god that is the fourth region (turîya)-gardian of the regions he shall bring hither to us welfare.

(१,३१.४अ) स्वस्ति मात्र उत पित्रे नो अस्तु स्वस्ति गोभ्यो जगते पुरुषेभ्यः । (१,३१.४च्) विश्वं सुभूतं सुविदत्रं नो अस्तु ज्योगेव दृशेम सूर्यं । ।४ । ।

4.Well-being be to our mother and father, well-being to kine, to creatures, to men; all welfare and beneficence be ours; long may we see the Sun.

Karma, we are told, adheres to and lays in a state of potential within primordial cosmic matter, and not to the Light which generates activity.  William Quan Judge explains this very essential understanding in his first Aphorism on Karma, “There is no Karma unless there is a being to make it or feel its effects,” which is clearly indicated from the above portions taken from the Secret Doctrine.

The amount of information that can be presented here is not only intimidating, but terribly over whelming if an attempt is made to systematically organize it.  Often it has been said that it is more productive to stew, as it were, within these subjects, other than try and organize them by way of the separative mind.  Feeling the need to be silent and sit with what is presented and consider what isn’t, I would like to end this portion- which has hardly been touched- with a very beautiful line from Fragment II of HPB’s Voice of the Silence;

” Have patience, Candidate, as one who fears no failure, courts no success. Fix thy Soul’s gaze upon the star whose ray thou art,(1) the flaming star that shines within the lightless depths of ever-being, the boundless fields of the Unknown. Have perseverance as one who doth for evermore endure. Thy shadows live and vanish; (2) that which in thee shall live for ever, that which in thee knows, for it is knowledge,(3) is not of fleeing life: it is the man that was, that is, and will be, for whom the hour shall never strike.”


(1) Every spiritual EGO is a ray of a “Planetary Spirit” according to esoteric teaching. 
(2) “Personalities” or physical bodies called “shadows” are evanescent. 
(3) Mind (Manas)the thinking Principle or EGO in man, is referred to “Knowledge” itself, because the human Egos are called Manasa-putras the sons of (universal) Mind.

“…Into the world…”

World as it stands is vague. 

Occultism speak of three general worlds.  Call them hypostases, avasthas, or three general variations of matter which consciousness incidentally takes the shape of, just as water or any liquid, when poured into a vessel will naturally take its shape.  “Into the world” of corse, may simply mean, into a upadhi or form/body whether it is microcosmic or macrocosmic.  There is no specific indication of any particular world being spoken of, so one must either take it as a general meaning and see it as a word denoting a mass collective of 16 possible states, or rather one world to which we are commonly familiar with, the one generally experienced.

The outer observed world is a manifestation of the inner world of Thought.  The experienced condition is fashioned from the karmas and saṁskāras of past lives, carried over to be refined or transmuted, an alchelmical thought.  A great opportunity to establish a life of moral and ethical reform- we have been born amongst our own sins, and understanding this real work, one might assume is to be on the plane of thought.  Note the 33 sloka from the third discourse;

सद्दशं चेष्टते स्वस्याः प्रकृतेर्झानवानपिप्रकृर्ति यान्ति भूतानि निग्रहः किं करिष्यति || ३३ ||

33.  Even the man of knowledge acts in conformity with his own nature; [all] beings follow [their] nature; what shall coercion avail?

Nature, or rather prakṛti, as found in Sankaracharyas Bhyasa on this sloka, “is the saṁskāra (the latent self-reproductive impression of the past acts of dharma and a-dharma) manifesting itself at the commencement of the present birth.”  The word saṁskāra used is of a high importance adding a deep significance to the sloka itself.  The technical definition of saṁskāra found in Monier Williams lexicon reads as; “putting together, forming well, making perfect, cleansing, purification, making sacred, are all literal meanings. Further it goes to state; the faculty of memory, mental impressions or recollection, impression on the mind of acts done in a former state of existence. The Theosophical Glossary adds to this; “to improve, refine, and impress.”  [in Hindu philosophy it] is a term used to denote the impressions left upon the mind by individual actions or external circumstances […] saṁskāra denotes, therefore, the germs of propensities and impulses from previous birth to be developed in this, or the coming janmâs or reincarnations.”  As stated, one must not divide and isolate the macrocosm from the microcosm, for whatever is seen in the cosmos is seen in the man.  Again, these saṁskāras are a positive push to refine and improve in line with the triple process of universal evolution- spiritual, moral, and ethical.   This, is when the hand of morality holds the hand of metaphysics. 

Found in the prolific lectures on the Bhagavadgita, T. Subba Rao; 

What is generally called karana sarira is but the natural product of the action of those very forces that have operated to bring about this result. When once that plane of consciousness is reached in the path of progress that includes the voluntary actions of man, it will be seen that those voluntary actions not only preserve the individuality of the karana sarira, but render it more and more definite, as birth after birth farther progress is attained: they thus keep up the continued existence of the jiva as an individual monad. So in one sense the karana sarira is the result of karmic impulses. It is the child of Karma as it were. It lives with it, and will disappear if the influence of Karma can be annihilated, The astral body on the other hand is, to a great extent, the result of the physical existence of man, as far as that existence is concerned with his physical wants, associations and cravings. 

In connection with this, note SD.i.638-639;

” For, with every effort of will toward purification and unity with that “Self-god,” one of the lower rays breaks and the spiritual entity of man is drawn higher and ever higher to the ray that supersedes the first, until, from ray to ray, the inner man is drawn into the one and highest beam of the Parent-SUN. … He cannot escape his ruling Destiny, but he has the choice of two paths that lead him in that direction, and he can reach the goal of misery—if such is decreed to him, either in the snowy white robes of the Martyr, or in the soiled garments of a volunteer in the iniquitous course; for, there are external and internal conditions which affect the determination of our will upon our actions, and it is in our power to follow either of the two. Those who believe in Karma have to believe in destiny, which, from birth to death, every man is weaving thread by thread around himself, as a spider does his cobweb; and this destiny is guided either by the heavenly voice of the invisible prototype outside of us, or by our more intimate astral, or inner man, who is but too often the evil genius of the embodied entity called man. “

The work is great on all levels.  The natures that have become perverted, corrupted,  horribly if not violently abused, and forceable fed to the point of selfish gluttony is solely because of our ignorance.  To purify and transmute these seemingly personal natures is to do the work of and for Humanity.  A single effort of strong will, attempting to “right the wrongs” (for lack of better expression) and redirect, guide and aid Nature on its upward path will have a massive impact not just regarding the individuals Karmic retributions, but each and every individual, as the karmic retributions will literally bleed into the collectives heart;

A beautiful quote from Pndt. Bhavani Shankar;

Even in the earlier stages of his spiritual life, an aspirant for the higher life becomes a participator of the grand silent work in the spiritual enlightenment of his race—the current of the living moral and spiritual energy flowing from his heart being his humble contribution. “

The next post will take up the portion “as we go forth.”

” …As we go forth…”

This portion may indicate the many classes of Deities of Light, or the Children of the Fire Myst impressing, guiding and influencing matter as it begins to manifest on each plane.  What is brought about or presented, by means of any efforts or action, is simply the manifestation of that which is eternal.  Being cloaked as it were, with an array of various particles which make this essence known indirectly.  This is the idea that all esoteric philosophies share, and even found expounded in detail by the great Sanskrit Grammarians.

When understanding the forth going, it must be seen as a process of transference or precipitation of energy, which feeds the dormant seeds of Karma which have been sown previously in time.  These seeds- embryos of future worlds and lives- lay inherent in the great expanse of Matter awaiting the opportunity to begin the process of germination.  Impressed by the impulses from the Karmic Initiators, these seeds begin to swell, casting out what is called a radicle-the embryonic root of the plant.  Just so, differentiation occurs within abstract and undifferentiated matter.  Like the split seed, which is now able to take root, which in turn absorbs and receives energy from water, likewise, the embryo of the Cosmos absorbs the influences from this vital fluid of Life.   In time, the embryo grows and develops, though not on its own, as a seedling without water and light, is still only existing in potentiality. 

There is generally no force of nature that can stand independent from this Light which as stated, is Life.  Elements, are governed by Elementals, which in turn have corresponding and specific hierarchies of deities or devas.  From the Great Âkâ’sa to the manifest and solidified, no such element goes unguided, as no action is without driving force or residing deity. Not a single stir or movement is possible without Karma and the residing forces.  From a crashing wave to the sound which erupts forth,  a word whether spoken, uttered, or silently whispered in the recesses of the mind, all is guided and propelled by adhering forces of natures which are ultimately dissolved into, and spring from one Impersonal and Eternal Source.

One may look into the various classes of the Cosmic Planetary Deities, the Manasaputras, the Agnishwatha-s; “…they are the first Beings, evolved from Primordial Fire … Fashioners of the Inner-man,” says the Secret Doctrine (i.87), and the other various Centers derived from One source of Life, better yet, the outward expression of Life itself.  

This portion, “as we go forth”  can mean two very general concepts; one being the Rays emitted from the One Ray which thrills the vast expanse of matter which may be seen as motion, or, the other meaning may be more personal, relating to the embodied.  

This topic is in close connection with the tail end of the Chant, which is the most important portion.  A great deal can be looked into regarding the topic “As we go forth,” whether macrocosmically or microcosmically- the Brahmâ-Prajapatis, or the incarnations of Manas in the individual (potentialities locked in Prajñâ) there is a deep and significant connection.   

“Seek to render gentle/noble service to all that Lives”

When an individual begins his course of evolution, these rays are equally balanced in him, none preponderating more than another. In the course of time the man’s actions, his karma, cause him to come particularly under the influence of one or another of the rays. Up this ray he must make his further progress, till he has succeeded in merging his life in the life of the Logos – the grand fountain-head of light and power.

When this mergence takes place, the man does not suffer loss of individuality; rather he enjoys an almost infinite extension of individuality. Each of the seven classes of Logoi has its own peculiar consciousness, and knows that this is so; that is to say, each Logos recognises its own light; but each Logos also participates in the life of all the other classes of Logoi; that is to say, the peculiar quality of their life is represented in it also; so that an individuality, in merging in a particular Logos, is not cut off from the consciousness of the other Logoi, but shares in, and experiences, their consciousness also.
-TSR, “Occultism of Souther India” [pg. 111 E.W.]

This last portion is the cap stone of the entire Chant.  Without this last portion, the entire Chant is less than a percentage of practical value and comes off as metaphysical rubbish and speculation. 

I would like to thank Nicholas for bringing my attention to noble as presented in one source.  This, of corse, carries a very important notion.  Noble service indicates a very sacred linage of Kingly Wisdom passed down, or passed into the lives which have proven worthy by their own efforts, to accept and hold, imparting in their turn impressing the Knowledge on to the lives of the Cosmos- perhaps in the form of simple instinctual recognition to flashes of Divine Inspiration. 

It might be the Blood of Christ depending on how an individual understands that particular phrase, which pumps through each and every heart, and ultimately must be transferred at finial Initiation.  In Hindu texts it is Daiviprakriti.  Schools of Yoga name it the higher Kundalini.  Though presented in every heart, this Blood or Force is found to have another source, flowing from Another.  It is this mysterious entity which is everywhere and nowhere, appearing as the voice of conscious, and also the “still small voice” which pervades the whole planet.  

T. Subba Row in his article, “First Ray in Buddhism” states the following;

You cannot locate it on any plane.  It seems to be on all the planes.  When it does incarnate, it begins to sound like the voice, and remains in the man and establishes a relation with his principles for the time being.  Then you can say it has incarnated.

…It cannot be seen by the highest Adept.  It seems to be omniscient and omnipresent.  It seems to be its business to help as many human beings as it can, and is has been looked upon as God by all the great Initiates.  It is not Parambrahmam.  It is the indwelling Presence of the first Ray Logos, the mysterious power always present in it, and left here- left as a substitute for himself by the last great Adept who reached Nirvana.  He will remain here till the next Adept appears and then it will ascent its mercy seat on the throne.”

There is a schism within the human being, however, a schism is only called as such when there is an opposition.  Without the moral and ethical aspects applied to metaphysical teachings, this schism will continue.  When applied, the personal self, the self of the earthly elements appears as a contribution, an oblation or sacrificial offering to Humanity and practically every other Kingdom known.  This is the Sacrificial Fire.

Without this very important pledge, the Pledge of Kwan-Yin, one is lost in a see of theoretical speculations and half truths.  This is the key to all Occultism which is no more than practical metaphysics which must have a scope of application in all levels.  This Gentle Service is the Masters way.   “All that lives” isn’t at all confined to outward creatures that we see on our physical plane, but to those elementals that exist on the psychic planes, and even deeper- the cosmic forces which our very subtle bodies are coexistent with.  We are so very responsible for impressing those living beings with the purest of all intentions, in action, deed, and most importantly, thought.  In occultism, there is no privacy, as we are always on stage watched and mimicked by millions of eyes, inturn setting the influences and pathways for the lives that are unable to do so on their own.  Consider the following from B.P. Wadia found in “Little Things and Little Lives;”

The yoga of self-respect, which really means respecting other selves, must have a true spiritual foundation within one’s self.  We will not be able to pour out love-respect towards other till we discern the duality of our own nature- the personal and the individual.  We cannot respect our own foibles and follies, but we have to tolerate them, while we are eradicating them.  Tolerance without the effort at eradication will develop psychic blindness within us; mere efforts at harsh eradication without due regard for the tanhaic elemental will fail; for we are dealing with living organisms which possess their own intelligence, and which we have brought within the sphere of our thought-feeling, and to which we have given a home.  When we have, with justice and humility, seen the good and the strong powers of our own Individuality, we also have developed the mercy aspect of justice, and the courage aspect of humility, and then we are truly capable of becoming like the “ripe mango fruit. as soft and sweet as its bright golden pulp for other’s woes, as hard as that fruit’s stone for thine own throes and sorrows.

This Path of Light is none other than the sacred linage and hierarchy of Great Adepts.  We may draw our own conclusions regarding this Sacred Linage, and the Children of Light.