The guardian wall is mainly made up of semi-divine beings, but please do not think it is for godlike beings only. Ordinary folk form a part of the Wall on earth, when they perform acts of generosity and unselfishness, motivated by compassion, in daily life. 1 By continuously acting so, in life’s big schoolroom, we evolve into other such lofty-ones, Buddhas of Compassion, the embodiment of Wisdom and Love; we are tested, and our inner divinity which is a microcosm of the great life within life, is evolved or brought forth. The guardian wall is thus inseparable from the Hierarchy of Compassion.

In this evolution, man needs guidance from above because he possesses self-conscious mind, and is intermediary between the lower (animal) spheres and the upper spiritual spheres.2 Following on from this, the Hierarchy of Compassion provides a link from us to higher forces, “serv(ing) as a living channel for the spiritual currents coming to this and every other planet of our system from the heart of the Solar Divinity, and who themselves shed glory and light and peace upon that pathway from the compassionate deeps of their own being. 3 They have some qualities of the Buddha, and are unselfish in their motives. “Buddha” means “enlightened” – having broken through the bonds with sense and perception to know the Real Self, the non separateness of all things, the mayavic or illusory nature of the visible world, and who has detached himself from all things finite, all whilst he yet lives on earth yet maintaining a state of supreme holiness. 4 One is only ready to take one’s place in the Guardian Wall when his inner nature is “pure gold tried in the fire”, with nothing weak or counterfeit in it’s nature, for “no weakling can stand there”. 5

The Guardian Wall is composed of “the host of translated adepts, Narjols (who are Saints, glorified adepts, 6) or the saints collectively, who are supposed to watch over, help and protect humanity. This doctrine is called the Nirmânakâya doctrine in Northern mystic Buddhism. 7 I think this doctrine refers to the actual beings who also make up the Guardian Wall, the Nirmânakâyas, the highpoint of spiritual evolutionary development. 8 Choosing selfless compassion over self-salvation, Nirmânakâyas become “wedged as a stone with countless other stones which form the Guardian Wall”. 9 Nirmânakâyas upon death self sacrificially choose not to enter Nirvâna because Nirvâna is an existence lasting only ‘til the end of the (universal) life-cycle – it is not “eternal”. They make this sacrifice to “help mankind in an invisible but most effective manner”; to enter Nirvâna would forever seal them off from the world of form and thus from helping humankind or even devas. Thus, upon death Nirmânakâyas leave behind only the physical body and the Kama or desire principal, which he has been completely crushed out from their sevenfold nature, never to be resurrected in the post death state.10 They seem equivalent to Guardian Angels, the Flagæ, the “Ancestors, the Pitris”, and “the sixfold Dhyan Chohans”. 11

H.P.B. describes the guardian spirits of the human race, the Chitkalas, who “dwell in the neighbourhood of the immortals, and thence watch over human affairs”. Some Chitkalas furnished mankind, from their own essence, mankind’s 4th and 5th Principles. Others of these were the Pitris. 12 Chiti means ‘“that by which the effects and consequences of actions and kinds of knowledge are selected for the use of the soul”, or conscience, the inner Voice in man’. They embody Mahat, “the first and divine intellect” – by working with Manas or mind, in conjunction with Buddhi; they attract by spiritual affinity potential Chitkala among men – those in whom this quality is sufficiently developed. A Chiti is “a voice acquiring mystic life and becoming a Kwan-Yin”, Kwan Yin is the Chinese goddess of or embodiment of Compassion. 13 They are able to “modify” our karma from “crushing us with one blow”, because they work within the bounds of nature’s laws, something they are able to do because they are so thoroughly purified that they can use her laws in a selfless way; thus they act as sons of light, working for the spiritual side of nature, good, and the Light (rather than the automatic, retributive side of nature, unenlightened matter, and the sons of the darkness.) 14

H.P.B. says that everything in the universe is differentiated between light and dark, and one can use things in nature either for good or for bad purposes. It depends on the motive and purity of heart, of the practitioner whether he acts as a brother of the light or a brother of the shadow whose works are constantly being counteracted by the joint efforts of the brothers of light who form the Guardian Wall.15

The Wall is built from the accumulated efforts of long generations of Yogis, Saints, Adepts, and especially the Nirmânakâyas to invisibly shield mankind from “still worse evils”, from “greater misery and sorrow” than we already suffer, and from terrors inconceivable to us. The human condition makes these things as imperceptible to us as are the protectors themselves and their words of wisdom, and also unfortunately as a result makes them unthanked by us. Another aspect of qualifying for this task as “verily a guardian angel” 16 is to pass through the 6 noble portals of virtue which are synonymous with the Pâramitâs. The portals lead to 17 Bodhi and to Prajñâ, (highest, godlike wisdom) 7th step of Wisdom. The candidate must hear the call to follow this path, and when he passes through the last portal and knows all, and he has an eager and guileless soul, he must hearken again and choose to hear the call for compassion and not to pursue the selfish Pratyeka path into Nirvâna. 18 Candidates for the 3rd of the four great initiations, at the Summer Solstice, are those who enter the guardian wall – they forego individual progress for the sake of becoming one of the saviours of the world (i.e. of mankind steeped in materiality). They eventually end up “bathing in limitless divinity itself”. 19 The four initiations are: the Winter Solstice, (birth), the Spring Equinox (adolescence: the great temptation), the Summer Solstice: (adulthood: the Great Renunciation), and the Autumnal Equinox: (death: the Great Passing) .20 It is in the Autumnal Equinox, that “selfish”, Pratyeka buddhas permanently disassociate from humankind, so they can enter a Nirvana only as limitless as their perceptions of eternity can allow. Such neophytes reach an evolutionary dead-end – something which the members of the Guardian Wall avoid.

During a major initiation the various habiliments of the atmana are dropped off at each of the “Seven Sons of Light”, who are named after the planets identified with them – Saturn, Jupiter, Mercury, Mars, Venus, and presumably the Sun and Moon. H.P.B. says that these planets are in direct communication astrally and psychically, “with the Earth, its Guides, and Watchers, morally and physically” ; the visible planets which provide us with our outer and inner characteristics “and their “Regents” or Rectors with our Monads and spiritual faculties.” 21 Uranus or Neptune, like all planets “are the gods and guardians of other septenary chains of globes within our systems.” 22 The 7 lords of light seem equivalent to the Planetary Spirits, the “informing spirits” of the stars and in particular the planets, which also guide the destinies of people born under these constellations, the Hindu Loka-Pâtalas

who are the “supporters or guardians of the World”, guardian gods presiding over the eight cardinal points. 23

The hierarchy of beings who take the path of the Great Renunciation comprise, two “echelons”: First, the “loftiest ones, the very gods themselves who lean from their azure thrones, so to speak and who communicate with those of the same hierarchy but who are less than they.” This lower category comprises The Buddhas of Compassion, Masters of Wisdom and Peace, high chelas, lower chelas, and even ordinary men and women whose hearts are (even if only temporarily) aflame with compassionate love. To recap – Celestial Buddhas, Dhyani-buddhas, Manushya-buddhas, Bodhisattvas, Masters, chelas, inferior chêlas, and great and noble men and women.” 24 – Masters (Mâhâtmans or great souls) form the link between us and higher spheres in the Chain of Compassion. 25 Bodhisattvas are “they whose essence (sattva) has become intelligence (bodhi).”, and who have only one incarnation before becoming perfect Buddhas able to enter Nirvâna. 26 Chêlas are “disciples, pupils of a Guru or Sage, followers of some adept of a school of philosophy.” 27

28 Once the compassionate ones enter the guardian wall, they are said to become like stars or suns, shedding light on our darkness of materiality below; also they “hold back certain cosmic forces and elements (which) ravage men, invoked because of our stupidity and wilfulness. 29 Leading others up the stairway of life, by acting as mediators to earth of the holy forces from above, they transmute the world’s pain and sorrow into the greater light and peace of spirituality above and within us. They become at one with nature, the universal mother: according to the maxim: “Help nature and work with her, and Nature will regard thee as one of her creators, and make obeisance.” 30 This may be what is meant by H.P.B.’s quote in the S.D.: “Every sin committed on Earth is felt by Usanas-Sukra. The Guru of the Daityas (“intellectual gods opposed to ritualism and sacrifices), 31 is the Guardian Spirit of the Earth and Men. Every change on Sukra is felt on, and reflected by, the Earth”.32 I don’t think, however, that this implies the vicarious dissolution of people’s sins by an almighty saviour.

The Guardian Wall therefore functions to protect humanity and allow it time to develop, “damning back” our built up kharma from disharmonious acts, to just the minimum required to teach us the necessary lessons in life. 33 In this vein, the Guardian Wall also protects humanity from the impingement of the rivers of lives trying to incarnate themselves at the wrong times. 34 G.D.P. says that the wall spiritually and intellectually protects mankind against those ills we cannot, due to our ignorance or stupidity, ward off or neutralise, but they only do this in accordance with the dominant karman of humanity – as they must and can only work within the laws of nature “in her spiritual, causative functions.” 35 Members of the wall help, inspire, succour whenever possible, as much as the web of karma allows; they serve over us as Elder Brothers, Masters and Guides.36 Human in their understanding of earthly life and its woes, they (Masters) have super-developed spirituality, they know our failings and feel and act in compassion, giving a strong directing hand when required. 37

The members of the Wall also must bring up those hundreds of 1,000s, perhaps millions, of people almost ready and fit to undertake the first initiatory trials; to awaken human minds and “open the door of their hearts to nature’s sublime verities.”38 If we work in our Atman-Budhi-Manas (mind and upper soul), giving full play to the divine inner mind, rather than in the lower mind, life will become our teacher and schoolroom.

The Wall shields and protects mankind from a vast array of cosmic and terrestrial dangers which arise continuously at many levels – spiritual, intellectual, psychical, and astral, as well as physical. Eg., G.D.P. explains that asteroids are attracted to planets as life-atoms are attracted to the human body, as in the abovementioned “river of lives” “giving them temporary harbour and then ejecting them when they have served their purpose, after which they are again attracted to some other body.” 39

For another example, on March 23rd, 1989 an asteroid a half a mile across and travelling 50,000 m.p.h., missed the Earth by only 450,000 miles.40 G.D.P. says that “there are the cosmic dangers reaching our earth from outside, from other planets of the solar system, and from dead planets, our moon in particular…: and from rivers of lives circulating throughout the living being of the solar system which seek to enter the earth’s atmosphere”. 41

The members of the Wall “sing” these dangers away, as far as karmically possible, into the “âkasa” or kosmical spirit substance, and thus allow us to fulfil our human potential, providing an environment that will give us time and opportunity to learn life’s lessons so that we, inspired by their example, can go on and be great souls too, helping mankind in their example. G.D.P. says this is not singing in our earthly, limited sense, but in a way “utterly soundless to our ears…charming the evil away – charming mean(ing) here to sing, to chant, to ‘sound’ it away – that is to produce harmonious vibrations inimicable to the “evil” ones threatening humanity. 42

These dangers come from the dead planets of the other planets in our solar system, particularly our moon and the “eighth sphere or Planet of Death”. These influences, though they could wipe out humanity overnight if they entered earth’s atmosphere and impinged on us, are only bad for us, they are innocent in their own right, having equal right to be here as we do, as they are part of the rivers of lives circulating throughout the solar system. 43

It is hard to ascertain how the guardian wall sings away the bad influences; maybe we aren’t supposed to know. H.P.B., when discussing the seven notes in the lyre which are the seven “man-bearing” planets, says: “Do not attempt to unveil the secret of being and non-being to those unable to see the hidden meaning of Apollo’s HEPTACORD – the lyre of the radiant god, in each of the 7 strings of which dwelleth the Spirit, Soul and Astral body of the Kosmos…” 44 However, she says that this corresponds to the septenary nature of the gates of the ladder of creation, 7 stars, 7 spirits, 7 creations, i.e. of universal soul/divine intellect, elementals, organic evolution, inanimate but perceptible things, animals, divinities, and man. 45

The stars do seem to affect us. G.D.P. says we share in the one spiritual unity with and are made of common material with the distant stars and planets, and quotes Francis Thompson: “…Thou canst not stir a flower/Without troubling a star.” Therefore if we as a race are collectively highly troubled, we might attract, by emitting, disharmonious vibrations, and cause otherwise ambivalent stellar bodies like comets, to collide with our world and ruin it. Disharmony occurs when elements of the whole are removed, like an electron from an atom or a planet from a planetary system orbiting the sun.46 According to G.D.P. and the Stanzas of Dzyan, comets are planets in the making, destined to find an elliptical rather than an erratic orbit around a home sun, and become part of that home solar system – comets are primordial dust formed into balls by Fohat, “impelled to move in converging lines and finally to approach each other, frequently colliding until their final aggregation as comets, whereupon the more established ones attract some of the younger ones and repel others. Many perish, devoured by their stronger companions. Those that escape become worlds,” in graduated degrees of materialisation, from Saturn down to Mercury. 47 H.P.B. says that the essence of cometary matter is completely different from the stuff from which we are made; homogeneous in it’s primitive form in it’s home beyond the Solar Systems, the atmospheres of earth and the other planets, and “the already compound matter of the interplanetary stuff”, vitiate or spoil it, giving it an entirely different (nature), heterogeneous only in our manifested world.”48 To sum up, comets are “home planets” in the making, we attract collisions of worlds by our bad thoughts, and therefore endanger both our own and the comets’ further evolution.

One last duty of “the Dhyan Chohans (i.e. the Guardian Wall) (archangels, supervisors of the Kosmos 49) is to protect victims of sudden and violent death after death when thrust from this element into a new one before they are ready, although “they… have no hand in the guidance of the living human Ego”. 50

Lipikas, planetary spirits, manasiputras, sishtas, pitris are some of the similar beings also protecting humanity. Lipikas are, literally, “scribes”, “recording angels” who record onto the Astral Light or “The Book of Life”, “the great picture gallery of eternity”, every deed and every thought of every person, and everything that was, is and will be, in the manifested universe, in connection with “doling” out our karma according to the Karmic Law of Retribution. 51 It is they who translate the ideal plan of the universe from its passive form in the Universal Mind, into objective form – they are the Builders who reconstruct the universe after a pralaya and who “are the direct amanuenses of the Eternal Ideation…the “Divine Thought’”. 52 The Lipikas’ creation is told thus: “The Primordial Seven, the First Seven Breaths of the Dragon of Wisdom, produce in their turn from their holy circumgyrating breaths the fiery whirlwind. They make of him the messenger of their will. The Dzyu becomes Fohat, the swift son of the Divine sons whose sons are the Lipikas, runs circular errands.” 4. “Fohat traces spiral lines to unite the sixth to the seventh – the Crown; an army of the sons of light stands at each angle, and the Lipika in the middle wheel.” 53 The guardians would appear to have been remanifested as part of the serial remanifestation of the universe. H.P.B. describes the Lipikas as “the four great “Immortals”, the “Watchers” or Guardians of the four quarters of the sky” of the Artharva Veda. 54

H.P.B. also mentions the Planetary Spirits, the “informing spirits” of the stars and in particular the planets, also guiding the destinies of people born under “one or other of these constellations” and who in the Hindu pantheon of gods, are the aforementioned Loka-Pâlas, or “supporters or guardians of the World”, guardian gods presiding over the eight cardinal points (the main four with their intermediaries). 55

H.P.B. even quotes Dr Mirville’s belief that there are “intelligent “workmen” ruling invisibly the solar system – as we do”, acting like skippers of the world “ship”! 56 There are also the Sishtas, literally “remnants”. 57 They are elect Sages, left after every minor Pralaya or night or rest of the globe; upon its re-awakening they become the seed of the next humanity.58 There are sishtas for each of the 7 kingdoms in evolution. 59 As we were the animals of the moon-chain, those beings still animal at the mid or turning point of this fourth round, will only verge onto humanity at the end of the 7th round, ushered in after the preceding pralaya, by “older pioneers, the progenitors of humanity, or the Seed-Humanity (Sishta)…” whom 60 H.P.B. therefore directly equates with Noah. 61

The Nirmânakâyas and Buddhas took part in the human sishtas attainment of self-consciousness was overseen by the “choicest” of the Mânasâputras, the “Guardians, Overseers, Protectors” when the Manasa Dhyanis gave Intelligence and Mind, linking the gap between Spirit and Matter; the Pitris provided bodies by “shooting forth” as plants do, “astral similitudes of themselves.” 62 We have now come full circle back to the Nirmânakâyas.

This paper has discussed some aspects of the guardian wall “above” us. Perhaps the we could now discuss some examples of our part in the guardian wall in everyday life.


Some further thoughts: Also to be considered is the protective role played by the forces of light at the birth of the cosmos and then of man. The sons of light clothed themselves in darkness, i.e. obfuscated, hid divinity in material form, thus gaining the name of “heavenly snails”. Suns passing into objectivity, resembling gaseous whirlwinds “finally gave impulse to the form, and the initial motion, regulated and sustained by the never-resting Breaths – the Dhyan Chohans.” The Pitris helped against the darkness, in the creation of Adam, human progenitors. 63 The Nirmânakâyas and Nâgas taught men the arts and sciences after the age of eternal spring, when the world turned into “a white, frozen corpse” in which man could no longer live.64

In the War in Heaven and the “fall” into less spiritual life, harmony had to be restored by guardian beings. The “war” preceding the “fall” is told in Hinduism about the war of the Suryas (sun) and Asuryas (not sun) divinities, and retold as the battle of the Titans in Hesiod’s Theogony; and in the Ramayana. 65 According to the S.D. the separation (spirit/matter) first occurred when the planet was coalesced from the chaos, a separation of matter from it’s progenitor; then “Bahak-Zivo was separated from the Spiritus and the Genii or angels from the rebels”. 66 But then, “the progeny of the Spiritus, CABAR-ZIO, the mighty lord of Splendour”, were produced as “seven other lives (the cardinal virtues) who shine in their own form and light “from on high””, in order to counteract the influence of the “badly disposed” principles, and therefore “re-establish the balance between good and evil, light and darkness.” 67

There was one war before the building of the Solar system; another on earth at the “creation” of man; and a third “war” at the close of the 4th Race, between its adepts and those of the 5th Race, i.e., between the Initiates of the “Sacred Island” and the Sorcerers of Atlantis.” 68 The method used, on advice of the gods, to beat the sorcerers, was to delude them about the validity of giving sacrifices to the gods. 69 Pride and Presumption are the two chief wellsprings of Selfishness and Egotism and it was these causes that emptied heaven by a third, and the stars also by 1/3.70 Interestingly pride and presumption are characteristics needing to be overcome by the guardian wall members, and us all.





1 Seasons, p. 53.


2 G.D.P., Fountain sources, or e.t. II, p. 918.


3 G.D.P., book X: p.3.


4 Glossary, p. 65.


5 Fundamentals, p. 220.


6 ibid., p. 225.


7 Occult Glossary, p. 129. ibid., p. 225.


8 See: G.D.P., Esoteric Teachings, X, “The Hierarchy of Compassion”. San Diego, Cal., Pt. Loma Publications, Inc., 1987.


9 Voice, The Seven Portals: i.e. The Book of Golden Precents/i.e. the Stanzas of Dzyan/S.D./I. p. 68.


10 See also: H.P. Blavatsky, Occult Glossary, Los Angeles, U.S.A., The Theosophy Company, p. 231.


11 S.D.I, p. 222.


12 S.D.I, p.288n.


13 S.D.I, p. 288n.


14 G.D.P., Studies in Occult Philosophy, p. 665.


15 E.S.Instruction No. III, Collected Writings vol. XII, p. 603.


16 Voice, p. 68.


17 See: The Voice of the Silence, p. 45. The Seven Pâramitâs are:

1. Dâna: the key of charity and love immortal.

2. Sîla: the key of harmony that counterbalances karman.

3.Skhânti: patience sweet, that nought can ruffle.

4. Virâga: indifference to pain and pleasure.

5. Vîrya: fortitude, dauntless energy to fight to TRUTH.

6. Adhishthana: courage inflexible.

7. Dhyâna: concentration, the golden gate to SAT eternal and its contemplation.

8. Upekshâ: discrimination- right method of application.

9. Prajñâ: highest, perfect wisdom, makes of a man a god, son of the Dhyânis.

10. (Prabhoda: awakening of inner consciousness.

(Sambuddhi: perfect illumination – union with Buddhi.

(per print-out from Andy and Lo.)


18 Voice, p. 45.


19 Thus they become as Nâgas or wise ones, the serpentine imagery linking with the gaining of “immortality” – they slay the dragon of temptation become sons of serpents and serpents themselves, because like snakes they cast off their old body and are reborn in a new one, “becoming a Son of Wisdom and Immortality in Eternity”. (S.D. II, p. 380.)


20 Seasons, p. 3.


21 S.D.I, p. 575.


22 S.D.I, p. 575.


23 S.D.I, p. 128.


24 Seasons, p. 61.


25 G.D.P., fountain sources or E.T., II, p. 934.


26 Glossary, p. 59.


27 Glossary, p. 79.


28 Seasons, p. 66.


29 Seasons, pp. 51 and 53.


30 H.P.B., Voice, p…….? and G.D.P., fountain sources or E.T., II, p. 920.


31 Glossary, p. 94.


32 S.D. II, p. 31.


33 See: “The Guardian Wall”, A.P. Rooke, Australiasian T.S. Newsletter, No: 32, Dec. 1990, pp. 1-2, p. 2.


34 A.P. Rooke, op cit., p.2.


35 E.T. ii, 914.


36 E.T. ii, 914.


37 E.T. II, p. 915.


38 ibid.?, p. 66.


39 Fountain Sources, p. 339.


40 A.P. Rooke, op. cit., p. 2.


41 Fountain Sources of Occultism, p. 676.






44 S.D. I, p. 167.


45 S.D. I., pp. 445-6.


46 ibid., p. 193.


47 Dialogues, I, p. 15 and S.D. I, p. 201. A reference from the Stanzas of Dzyan, seems to allude to a “planned” allocation of space in the scheme of things, for comets and other heavenly bodies, comets being planets in potentio: “He marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the Great Waters.” (S.D.I., p. 29.)


48 S.D.I, p. 101.


49 Glossary, p. 101.


50 Mahâtma Letters, No. XX c, received August, 1882, pp. , p. 131.


51 S.D.I, p. 104.


52 S.D.I, p. 104.


53 S.D. I, p. 31.


54 S.D.I, p. 104.


55 S.D.I, p. 128.


56 S.D.I, p. 503.


57 Sishtas are also called the seed-Manus, or the Prajâpati or Pitris; “the SELF-EXISTENT on this Earth… the “Spiritual Lives: projected by the absolute WILL and LAW, at the dawn of every rebirth of the worlds.” S.D. II, p. 164.


58 Glossary, p. 300.


59 Fundamentals, p. 491.


60 Fountain Sources, p. 369, quoting H.P.B., S.D. I, p. 182.


61 S.D. II, p. 597.


62 S.D.I. pp. 182 and 248.


63 S.D. II, p. 45.


64 S.D. II, p. 201.


65 S.D.I, p. 419 and S.D. II, p. 495.


66 S.D. I, p. 195.


67 S.D. I, p. 196.


68 S.D.I, p. 419.


69 S.D.I, p. 423.


70 S.D. II, p. 237.

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