Masonic, Occult and Esoteric Online Library
Compassion - The Spirit of Truth
By Helena Petrovna Blavatsky
It is The Voice of the Great Sacrifice
Nor has it proceeded, but it abides in the paternal profundity, And in the adytum, according to the divinely-nourished silence. — Chaldean Oracle 1
The lamb was slaughtered at the foundation of the world. It is the seed of the world. Hence in the Purusha Sukta of the Rig-Veda, 2 the mother fount and source of all subsequent religions, it is stated allegorically that “the thousand-headed Purusha” was slaughtered at the foundation of the World, that from his remains the Universe might arise. This is nothing more nor less than the foundation — the seed, truly — of the later many-formed symbol in various religions, including Christianity, of the sacrificial lamb. For it is a play upon the words. “Aja” (Purusha), “the unborn,” or eternal Spirit, means also “lamb,” in Sanskrit. Spirit disappears — dies, metaphorically — the more it gets involved in matter, and hence the sacrifice of the “unborn,” or the “lamb.” 3 . . . Kama is born from the heart of Brahma; therefore he is Atma-Bhu, “SelfExistent,” and Aja, the “unborn.” 4
The lamb is manifested Logos who sacrificed part of its essence so that a world may live. Like all the other planets of our system, the Earth has seven Logoi — the emanating rays of the one “Father-Ray” — the PROTOGONOS, or the manifested “Logos” — he who sacrifices his Esse (or flesh, Universe) that the world may live and every creature therein have conscious being.
The spiritual smothering in the material is the supreme sacrifice. “The seed is not quickened, except it die.” Hence the necessity of a sacrificial Nirmanakaya, ready to suffer for the misdeeds or mistakes of the new body in its earth-pilgrimage, without any future reward on the plane of progression and rebirth, since there are no rebirths for him in the ordinary sense. The Higher Self, or Divine Monad, is not in such a case attached to the lower Ego; its connection
Its sacrifice is linked with the involution of Matter returning the imprisoned Spirit whence it came. Or, Sophia redeemed by Christos who delivers her from ignorance and the sufferings of the flesh. is only temporary, and in most cases it acts through decrees of Karma. This is a real, genuine sacrifice, the explanation of which pertains to the highest Initiation of Jnana (Occult Knowledge). It is closely linked, by a direct evolution of Spirit and involution of Matter, with the primeval and great Sacrifice at the foundation of the manifested Worlds, the gradual smothering and death of the spiritual in the material. The seed “is not quickened, except it die.” 1
The Voice is the collective aggregation of Divine Beings that consented to inform animal man. Everywhere, in India as in Egypt, in Chaldea as in Greece, all these legends were built upon one and the same primitive type; the voluntary sacrifice of the logoi — the rays of the one Logos, the direct manifested emanation from the One ever-concealed Infinite and Unknown — whose rays incarnated in mankind. They consented to fall into matter, and are, therefore, called the “Fallen Ones.” 2
It is the Kuan-shih-yin, the Saviour of all men. Kuan-shih-yin 3 is Avalokiteshvara, and both are forms of the seventh Universal Principle; while in its highest metaphysical character this deity is the synthetic aggregation of all the planetary Spirits, Dhyani-Chohans. He is the “Self-manifested”; in short, the “Son of the Father.”. . . “the universal Saviour of all living beings.”
In a temple of Pu’to, the sacred island of the Buddhists in China, Kuan-shih-yin is represented floating on a black aquatic bird (KalaHamsa), and pouring on the heads of mortals the elixir of life, which, as it flows, is transformed into one of the chief Dhyani-Buddhas — the Regent of a star called the “Star of Salvation.” 4
It radiates its light over the three worlds of being. Know, if of Amitabha, the “Boundless Age,” thou would’st become co-worker, then must thou shed the light acquired, like to the Bodhisattvas twain,1 upon the span of all three worlds [i.e., terrestrial, astral, and spiritual]. 2
It is the Regent of all Dhyani-Chohans “that speaks where there is none to speak.” . . . Tathagata 3 in His immense love and “pitiful mercy” for erring and ignorant humanity, refused Parinirvana in order that He might continue to help men. . . . Vajradhara, also Vajrasattva . . . is the regent or President of all the Dhyani-Chohans or Dhyani-Buddhas, the highest, the Supreme Buddha; personal, yet never manifested objectively; the “Supreme Conqueror,” the “Lord of all Mysteries,” the “One without Beginning or End” — in short, the Logos of Buddhism.4
The Voice initiates All. It remains here on Earth lighting the path of struggling Humanity from the beginning to the end of time until the next Torch Bearer emerges to keep the Flame of Truth alive. It commands and directs initiated Adepts everywhere. The “BEING” 5 [the Initiator] . . . which has to remain nameless, is the Tree from which, in subsequent ages, all the great historically known Sages and Hierophants, such as the Rishi Kapila, Hermes, Enoch, Orpheus, etc., etc., have branched off. As objective man, he is the mysterious (to the profane — the ever invisible) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world. He is, as said, the “Nameless One” who has so many names, and yet whose names and whose very nature are unknown. He is the “Initiator,” called the “GREAT SACRIFICE.” For, sitting at the thresh- old of LIGHT, 1 he looks into it from within the circle of Darkness, which he will not cross; nor will he quit his post till the last day of this lifecycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know — aye, neither on this Earth, nor in its heaven? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the GREAT SACRIFICE. 2
It guides mankind’s Great Teachers and Instructors. It is under the direct, silent guidance of this MAHA — (great) — GURU that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity. It is through these “Sons of God” that infant humanity got its first notions of all the arts and sciences, as well as of spiritual knowledge; and it is they who have laid the first foundation stone of those ancient civilizations that puzzle so sorely our modern generation of students and scholars.3
Even Adepts rely on It. . . . There is hardly a single Adept who can dispense with the Christos. There is this mysterious entity with which he must come into contact before he becomes a Chohan.4
