The Five Planetary Centers
The centres through which the forces of manifestation have to work for the various nations indicates to us the possibilities latent in any nation, the point of attainment and the opportunities for work and advancement, or the obstacles to progress
This is gauged by the light in the centres and the heightening and the obscuration of their vibration.
It is by means of this knowledge, that the Hierarchy can form its larger plans and know in what manner individual nations will react to stimulation and to progress of the desired kind. This is the modern form of the ancient Atlantean laya-yoga, or the yoga of the centres.”
5 Planetary Centres: London, NYC, Geneva, Tokyo, Darjeeling. New York: Ajna Centre London: Throat Centre Darjeeling: Alta Major Centre Tokyo: Solar Plexus Centre “At each one of these five centres one of the Masters will be found present, with His Ashram … organising a major energy centre.”
The planetary centres are configured in certain triangular alignments:
“Geneva and Darjeeling are two centres through which pure spiritual energy can be directed with more facility than through the other three and they, therefore, constitute the higher points of their respective triangles. They are more subjective in their influence than are London, New York or Tokyo. Together, they form five centres of `impelling’ energy today.”
Note the two centres that represent East (Tokyo and Darjeeling) and West (London, New York and Geneva). Tokyo and Darjeeling are placed in separate triangles, aiding East-West synthesis. In this configuration, New York is not only a centre for the Western Hemisphere, but also a bridge to the East.
In the pentagram below, pure spiritual energies emanate from Darjeeling the head/alta major centre, to the ajna centre of New York – the most powerful centre in the Western world for Humanity at this time.
Then those forces proceed toward the heart in Geneva, the throat in London and solar plexus in Tokyo – finally returning to the head centre in Darjeeling.
Here is a great illustration of the divine circulatory flow – indicative of the continual redemption process – where pure spiritual force is released and subsequently finds its deepest penetration into the lowest energy centre of the planet.
Each time the returning stream reaches the head centre, it carries with it a higher frequency than the previous cycle and so evolution proceeds. “The force pouring through Darjeeling at this time is that of the first Ray of Will or Power. The soul ray of India is the first ray and hence the immediate effect of the inpouring Shamballa. It is interesting to note that the keynote of India is “I hide the light,” and this has been interpreted to mean that the light pours forth from the East and that the gift of India to the world is the light of the Ageless Wisdom. This is true but there is a wider and deeper sense by which it will prove. When the intent and purpose of the great Life which works through Shamballa is carried out and is in process of expression, a light will be revealed which has never yet been seen or known.` Although exoterically the smallest of all the centres, Darjeeling holds an ancient magnetism, hence is esoterically very powerful. Darjeeling means “master or king of stones”, i.e. the diamond– a path to enlightenment.
Darjeeling as alta major centre is an intermediary for the synthesised “fires” of the other four city centres – to meet the fires that pour through Darjeeling/Hierarchy from Shamballa, the 1,000 petal lotus. Sanat Kumara at the centre of Shamballa, might embody the pineal gland. But this centre is only activated when the relations are established between the ajna and Pineal gland. From one perspective, these three centres ( Pineal, ata major and ajna) correspond to the triplicity of Shamballa, Hierarchy and Humanity. And the emphasis now for the meeting of energies of Humanity and Shamballa so that will to Good and Good will - would bring the manifestation of Love - externalisation of Hierarchy. This reflects the relations described in the BHAGAVAD GITA between God, Arujna, and his higher Self. "The substratum, or support, for the whole cosmos, is the presiding spirit, and all the various changes in life, whether of a material nature or solely in mental states, are cognizable because the presiding spirit within is not modifiable. Were it otherwise, then we would have no memory, for with each passing event, we, becoming merged in it, could not remember anything, that is, we would see no changes. There must therefore be something eternally persisting, which is the witness and perceiver of every passing change, itself unchangeable. All objects, and all states of what Western philosophers call mind, are modifications from a precedent state. The perceiver of these changes is the inner man―Arjuna-Krishna. This leads us to the conviction that there must be a universal presiding spirit, the producer as well as the spectator, of all this collection of animate and inanimate things. The philosophy taught by Krishna holds that at first this spirit―remained in a state of quiet. But, resolving to create, or rather to emanate the universe, IT formed a picture of what should be, and this at once was a modification - upon which the divine Idea was gradually expanded. Its essence then differentiates itself continually in various directions, becoming the immortal part of each man―the Krishna who talks to Arjuna. Coming like a spark from the central fire, it partakes of that nature, that is, the quality of being unmodifiable, and assumes to itself―as a cover, so to speak―the human body and thus, being in essence unmodified, it has the capacity to perceive all the changes going on around the body. This Self must be recognized as being within, ponder