Fellowship of Cosmic
Fire
Commentary Semester
VII Section II
TCF 747-765 : S7S2
6 - 20 April 2008
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(d.) The
Future Coming of the Avatar.
1. Our
task is to carefully consider the symbolic language in the following excerpt.
2. Shall
we consider this ”Coming Avatar” as the Christ or One Who is still greater?
3. Whoever
it may be, we can see that His coming has been long foretold in the Archives of
the Masters.
4. We
note that the stanzas fall into two parts. In one part there is a description
of tribulation. In the other part, redemption and resurrection.
5. Let
us open to our intuition to determine whether these stanzas seem to refer to
this time and to conditions now apparent in humanity and on our Earth.
6. If we
determine that they do, we will be judging that much of dire consequence is
imminent upon our planet.
THE COMING AVATAR
"From the zenith to the nadir, from
dawn to fall of night, from the emergence into being of all that is or may be
to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner
radiant fire.
9. Here,
we must determine whether we are speaking of our present solar system. The “orb
of blue” suggests the second ray nature of our “Blue Logos”—the Lord of this
second ray solar system.
10.
Since
our Planetary Logos has a second ray soul (blue being the colour of the second
ray) it may be that the stanzas can refer to this great Being as well.
11.
We
seem to be speaking of an abiding condition, of an “orb of blue” existing from
beginning to the end.
From the gates of gold down to the pit of earth, out from
the flaming fire down to the circle of gloom, rideth the secret Avatar, bearing
the sword that pierceth.
11.
We
will have to determine whether the “gates of gold” have a solar connotation and
whether we are describing a relationship between the Sun and the Earth.
12.
IF
the “gates of gold” do not signify an aspect of the Solar Logos or of the Sun,
per se, they certainly represent on or within the Earth that which represents
the Solar Logos or the Sun.
13.
We
may also imagine the “gates of gold” to represent the portal into the highest
kingdom—the
14.
The
“flaming circle” suggests the orbit of the higher worlds and the “circle of
gloom” the confines of the lower worlds.
15.
We
note that the Avatar is a “secret Avatar” and that He “rideth”, bearing
a sword.
16.
We
are reminded of the “Rider on the White Horse”—another name for the “Kalki
Avatar” or the Christ when He returns to save humanity.
Naught can arrest His approach, and none
may say Him nay.
17.
The
coming of the Avatar is inevitable. This inevitability has long been foretold.
He comes in a time of the “withering of the Law”.
To the darkness of our sphere He rideth alone,
18.
“Our
sphere” can be reasonably interpreted as our globe, the fourth globe in the
Earth-chain.
19.
Or we
may see it as the sphere of the lower eighteen subplanes.
20.
He
seems to come as the sole Savior, and yet we know He is to be accompanied by
the Avatar of Synthesis, the Spirit of Peace and the Buddha—IF this Avatar is
the Christ, which seems to be the case
and on His approach is seen the
uttermost disaster, and the chaos of that which seeketh to
withstand. [Page 748]
21.
The
first initiation in the life of the disciple is preceded by great disaster
brought about through the process of cleansing and purging. All this is ruled
by two first ray planets, Vulcan and Pluto, the influence of which ever precede
the first initiation.
22.
These
same two planets (and the disaster they will bring) will be active before
humanity (in its upper brackets) takes its first initiation, but all of
humanity will be affected.
23.
Some
forces (whether cooperative with the Avatar or antagonistic) will seek to
withstand the destructive force of His coming. These forces will be reduced to
chaos.
24.
The
sense of inevitability is irresistibly present.
The Asuras veil their faces,
25.
The
Asuras are the Solar Angels. May it be that They will take pity on that which
is transpiring? May it be that They cannot intervene? May it be that humanity
will not be able to reach Them as, heretofore, it has? May it be that through
this crisis, humanity will be very much on its own.
and the pit of maya reeleth to the
foundation.
26.
We
judge that there will be great disturbance especially upon the etheric-physical
subplanes.
27.
From
another perspective, the “pit of maya” is all the illusory lower worlds—the
eighteen lower subplanes.
The stars of the eternal Lhas vibrate to that sound,
28.
This
is curious and enigmatic phrase. The “Lhas” are usually high Spirits found upon
the higher cosmic etheric planes of our solar system.
29.
Are
Their “stars” Their Monads?
30.
In
any case, high Beings respond to the distress occurring ‘below’.
31.
There
are also occasions in which the Solar Angels are called “Lhas”.
—the WORD uttered with sevenfold intensity.
32.
The
“WORD” is generally the Word of the second aspect of divinity and it can be
assumed that the coming Avatar is a representative of the second aspect.
33.
The
second aspect of divinity is sevenfold. The Seven Rays are particularly
associated with the second aspect and the greater Second Ray.
34.
Yet,
the “WORD” can also represent the “Word of Power” enunciated on the first
ray—the Ray of the Destroyer.
Greater the chaos becometh;
35.
If we
are speaking of the coming years, we have much for which to prepare.
36.
Before
there can be a reformulation according to the intended Archetype, the old
patterns must be destroyed—reduced to chaos.
the major centre with all the seven
circulating spheres rock with the echoes of disintegration.
37.
It
does not seem appropriate to consider this “major center” as either the
Hierarchy or Shamballa. These two centers, so it would seem, would have to
retain their integrity. If the Avatar is the Christ, He sets forth from the
Hierarchy inspired by Shamballa.
38.
Perhaps,
then, we must consider the “major centre” as humanity; it is “major” to all the
lower kingdoms.
39.
From
another perspective, the “major center” could be considered the Planetary Logos
with its seven schemes as “circling spheres”.
40.
More
locally, the scene of the greatest upheaval within our planetary scheme will be
our fourth chain.
The fumes of utter blackness mount upwards in
dissipation.
41.
These
mounting fumes are evidence of that which is being destroyed below.
42.
Sight
and understanding below will be obscured by the smoke of destruction.
The noise discordant of the warring elements greets the oncoming One,
43.
The
“oncoming One” seeks to enter a sphere of life in which no harmony is to be
found. We remember that the fourth ray (the ray of the human kingdom) is the
ray of strife as well as the ray of harmony.
44.
It
would appear that the four elements—fire, earth, air and water—are at war upon
the planes which the “oncoming One” intends to enter.
and deters Him not.
45.
Such
is the shamballically inspired will of the “oncoming One”.
The strife and cries of the fourth great
Hierarchy, blending with the softer note of the Builders of the fifth and
sixth, meet His approach.
46.
Some
of the Creative Hierarchies will be greatly affected by the coming of this
Avatar.
47.
We
are certain from what is said that humanity
will be greatly affected—we would think most
affected.
48.
Are
the “Builders of the fifth and sixth” the members of the fifth and sixth Creative
Hierarchies? Why would their note be softer? Is it that they are subsidiary to the process of human
manifestation?
Yet He passeth on His way, sweeping the circle
of the spheres, and sounding forth the WORD.
49.
The
“WORD”, it seems, will be the great Word of the second aspect but empowered by
the first ray. It seems intended to have both a destructive and constructive
effect.
50.
The
planes are spherical and the planes, especially the lower planes, must be
cleansed.
51.
This
section of text may refer to the penetrating of the planes through which the
Avatar must descend. The great “WORD” must penetrate through all the lower
planes.
52.
The
Avatar descends from the higher planes—presumably the cosmic ethers. His major
redemptive mission is on the lower planes.
53.
As
the Avatar descends from very high levels, quite a number of the subplanes of
the cosmic physical plane may be involved.
* * *
54.
The
first section of this section of the Old Commentary described processes which
originated from ‘above’ and descended to lower spheres.
55.
The
opposite now seems to be the case.
From the nadir to the zenith, from eve
unto the Day be with us,
56.
We
are moving from that which is ‘below’ to that which is ‘above’ and from
darkness to light.
57.
The
“Day be with us” is the moment of consummation—for a Planetary Logos, a Solar
Logos and, ultimately, for the Entire Universe.
from the circle of manifestation to the
centre of pralayic peace,
58.
The
movement is from that which is tangible and material to the climaxing moment of
dissolution and pralaya.
59.
We
are moving from the periphery to the center.
is
seen the enveloping blue,
lost in the flame of achievement.
60.
The
“blue” has substanded the entire process. Because of the “enveloping”,
all-pervading blue (the presence of the redemptive second ray) achievement
results.
61.
Whatever
the outer conditions, the “blue” endured behind the scenes.
Up from the pit of maya back to the portals of gold, forth
from the gloom and darkness back to the splendour of day, rideth the Manifested
One, the Avatar, bearing the shattered Cross.
62.
The
“oncoming One” returns, perhaps to the ‘Gates of Shamballa’.
63.
He
has descended into the depths of darkness and now rides towards the Great
Light.
64.
He
has manifested Himself for the
redemption of the Fourth Creative Hierarchy.
65.
In
earlier times, His symbol has been the Cross upon which the fourth kingdom has
been crucified in various ways.
66.
Now
the Cross is shattered, indicating that man has overcome it and can no longer
be bound by materiality. This is the case because the Avatar has come.
67.
The
movement is like that of the Monad—descent and ascent.
Naught can arrest His return, none can
impede His Path,
68.
Just
as naught could arrest or impede His coming.
69.
There
is a great inevitability in the entire process of “oncoming” and ‘outgoing’ or
‘uprising’.
for He passeth along the upper way, bearing
His people with Him.
70.
We
are reminded of the twelfth Labor of Hercules in Pisces. Hercules saves the red
cattle of Geryon—humanity conditioned by desire.
71.
The
Avatar wields the energies of the spiritual triad which are found in the higher
worlds of the cosmic ethers. He teaches humanity to do the same and, thus, to
free itself.
Cometh the dissolution of pain, cometh the end
of strife, cometh the merging of the spheres and the blending of the hierarchies.
72.
The
Avatar works under the influence of the Avatar of Synthesis, and succeeds in
resolving all into harmony, peace and unity.
73.
We
are speaking of the process of synthesis, obscuration, dissolution.
74.
It
would seem that these ancient stanza could refer to more than one type of
Avatar. The words concerning the “merging of the spheres” and “the blending of
the hierarchies” seem rather ultimate for an Avatar such as the Christ.
All then is re-absorbed within the orb,
75.
Are
we speaking here of the “orb of blue”. We could consider this orb as he soul
nature of the Planetary Logos.
76.
Ultimately
this sentence could refer to the “orb of blue” of the Blue Logos.
the circle of manifestation.
77.
It is
as if all within the circle of manifestation is absorbed within the orb and,
thereby, transformed.
The forms that exist in maya, and the flame that devoureth all, are
garnered by the One Who rideth the Heavens and entereth into the timeless
AEon."
78.
It is
as if the great Avatar absorbs the essence of all that which has existed within
the World of Maya. He uplifts the lower energies of humanity and delivers them
into the realm of higher energies.
79.
Both
fire by friction and solar fire can devour, but ultimately electric fire is the
“flame that devoureth all”
(From the Archives of the Lodge.)
80.
One
suspects that this process could be descriptive of a number of Avatars. Since
so many in the world are now expecting the coming of the Kalki Avatar, the
Christ, Lord Maitreya, it is tempting to interpret the words of the Commentary
in such terms.
81.
If we
are justified in doing do, the humanity and the planet face grave tests
immediately ahead. It does seem, however, that the outcome is sure and
spiritually splendid.
We have touched upon the subject of Avatars and
the various classes into which they might be divided.
82.
We
divided the various Avatars into five classes:
a. Cosmic
Avatars
b. Solar
Avatars.
c. Inter-planetary
Avatars.
d. Planetary
Avatars.
e. Human
Avatars.
83.
Racial
Avatars have not been discussed in this context.
We might
now enlarge somewhat more upon the methods.
84.
We
will be speaking of methods of manifestation.
85.
Divine
intervention is not a fantasy but a very real possibility.
86.
Interestingly,
such ‘moments’ of divine intervention are often foretold long before they
occur. It is as if they are part of the Divine Plan.
The methods whereby certain
cosmic Existences and certain highly evolved Entities appear among men
to do a specific work might be very inadequately, and cursorily summarised, as
follows:
87.
In
relation to Avatars, we are given four methods of appearance among men.
88.
We
note that such appearances are definitely purposeful.
Avatars come for the carrying out of “specific work”. The energy which they
embody is needed to carry forth the Plan.-
The
method of overshadowing.
89.
Some
prefer to call this method ‘over-lighting’.
The method of embodying some
principle. [Page 749]
90.
Is
the Christ a person or a principle? We know that, at this time, and in His
Person, He is the embodiment of the “Principle of Love”.
The method seen in the mystery of the
Bodhisattva, or the Christ.
91.
The
two terms, “Bodhisattva” and “Christ” are equivalent. The Dalai Lama is said to
the direct expression of a great and compassionate Being.
The method of direct incarnation.
The handicap of words is great, and the above
phrases but convey a hint as to the true meaning.
92.
We
exist in a time when the advent of Avatars may be expected. It helps us to know
the manner of their possible appearance so that we do not fall into glamor and
illusion with respect to their nature.
Therein
lies safety for the student, for the
real significance would be incomprehensible to him, and would but
mislead him and guide him along the path of misunderstanding.
93.
An
unusual idea is advanced. If the real significance of Avatars and the real
significance of their methods of appearance were advanced, man could not
understand and would be mislead.
94.
If,
however, man is presented with hints regarding the methods of avataric
appearance and the significance of such appearance, he may follow such hints to
a truer meaning.
95.
DK
seems to be saying that the pure truth must not, in certain instances, be
delivered too directly. The premature delivery of the pure truth may be
destructive in its effects.
96.
Principally,
this section of text confirms the value of hints
given man’s present state of evolution.
Until a
man is a pledged initiate, he cannot comprehend the matter. Of these, the most
ordinary method is the first.
97.
What
is a “pledged initiate”? We know something of a “pledged disciple”. Such a
person, the “pledged disciple”, is likely to be found following the first
initiation and, perhaps, before the second.
98.
Is a
“pledged initiate” one who has taken the second initiation? The idea of the
pledge is easily related to the solar plexus center and the second initiation.
99.
The
first method is the method of “overshadowing”.
All these methods of manifestation will perhaps
be better understood by the student if he
interprets them always in terms of force and energy,
100. This
is an approach which DK always emphasizes, seeking to depersonalize our methods
of interpretation.
101. He
wishes that we think less in terms of personalities and more in terms of energy
and polarity.
and if he notes that dim reflections of the same processes, and faint analogies can be
traced among the reincarnating jivas.
102. The
process of the reincarnation of human beings has its parallels to the process
of the descent of the Avatars.
103. The
human jiva on its way into incarnation, also descends from a high place with
the intention of bringing benefit to a lower place. Of course, the jiva also
receives benefit.
When a man has reached a certain development and
can be of service to the world,
104. Overshadowing
of a positive kind can never occur unless service to the world is heightened
thereby.
cases occur when he is overshadowed by a great
adept, or—as in the case of H. P.
B.—by One greater than an adept.
105. There
is the suggestion that HPB may have been overshadowed by a Chohan—perhaps
Master Morya, her Master.
106. It
would seem that HPB worked with a number of the Great Ones—for instance, with
Master M., Master KH and Master DK—all in different ways.
A chela
can be a centre through which his master can pour His energy and force for the helping
of the world, and in certain important crises men have been overshadowed by more than
one of the Great Ones.50
[Page 750]
107. On a
much higher turn of the spiral, we find the Christ presently being overshadowed
by the Buddha, the Spirit of Peace, and the Avatar of Synthesis.
108. As
noted, HPB was one such chela. We do not know how many of the Great Ones
overshadowed her and on what occasions.
109. We
must not think of overshadowing in personal terms but of units of energy which
are receptive to and potentially transmissive of still greater energies which
are to reach the world through them.
Footnote 50: Discipleship or
Chelaship.
...The ancient mysteries were but a school of spiritual training and
perfection in true wisdom; that the preliminary qualification was the purification of the heart from all
sensual passions and false preconceptions; that, while the hand of the
Master might lead the neophyte through the dangers of the stage where, like the
infant, he could not walk alone he was obliged, in the higher paths, to learn
to guide and guard himself, as the adult man has to do in ordinary life; that
the ultimate goal was the expansion of the self into infinite existence and
potentialities; and, lastly, that, however the initial forms and ceremonies may
have differed in appearance, an identical aim was in view.
— The Theosophist, Vol. IX, p. 246.
110. It is
important to think of the Ancient Mysteries as schools.
111. It is
interesting that, in regard to being rid of sensual passions, it is the “heart”
which must be purified. The heart can be conceived as the seat of all desires.
112. Just
as the Buddha called for the chela to become self-reliant, so do the ancient
methods of training. A man becomes a Master by mastering himself.
113. The
valuable ancient religions were all the same in essence and so were the ancient
methods of spiritual training, regardless of apparent differences in technique.
The pure
heart and clean mind alone permit one to attain salvation.
114. This
can never be forgotten. Knowledge becomes a menace unless the heart is pure and
mind clean.
This was his doctrine. So, likewise, is it taught in the Aryan Mahabharata
(Sec. CXCIX. Vana Parva) which
says: "Those high souled persons that do not commit sins in word, deed,
heart and soul, are said to undergo ascetic austerities, and not that they
suffer their bodies to be wasted by fasts and penances.
115. We
all understand how one can commit sins in word and deed. How does one commit
sins in heart and soul?
116. The
true “ascetic austerities” are not really of a physical nature.
He that hath no feeling of kindness for
relatives cannot be free from sin, even if his body be pure. That
hard-heartedness of his is the enemy of his asceticism.
117. We
are given the proper sense of proportion. One cannot be spiritual if one evades
the demonstration of love and kindness in the immediate surrounding.
118. Thus,
asceticism demands softness of heart.
119. Asceticism
is a commitment to the reception and expression of spiritual energies.
Asceticism, again, is not mere abstinence from
the pleasures of the world. He that is
always pure and decked with virtues, he that practices kindness all his life,
is a Muni, even though he lead a domestic life."
120. These
are excellent balancing thoughts. We physicalize our notions so easily and
constantly forget that that from which we must abstain is more often of a
psychological than a physical nature.
—The Theosophist, Vol. XIII, p. 259.
What occurs on lower planes is but a reflection
of higher processes, and in this thought may lie illumination.
121. Understanding
this, we use the principle of analogy to generalize from our better
understanding of lower processes to an increased understanding of higher
processes.
A man is
a force centre, either for his Ego, when sufficiently evolved, or, via his Ego,
of his group force; when very highly
developed he can consciously be overshadowed by an exponent of a different type
of force, which blends with his group, or Ray force, and produces
significant results in his life on earth.
122. Let
us look at the various ways in which a man may be overshadowed:
a. By
his own Ego, for which man acts as a force center. The process of overshadowing
begins here, and it is futile for the disciple to expect to be overshadowed by
one of the Great Ones until he can sense the overshadowing of his own Ego. Even
to be consciously overshadowed by one’s own Ego requires sufficient evolvement.
b. By the
group to which he belongs, via his Ego. He becomes then an exponent of his soul
group, or ray group.
c. By an
exponent of a different (and, presumably, higher) force
123. It is
interesting that the external overshadowing force does not negate or offset the
force of a man’s Ego or group, but blends with this forces which are closer to
a man’s own energy system.
Again
when an Ego is highly evolved he may choose during any particular incarnation
to work paramountly through any one principle among the lower four;
124. The
term “Ego” does not here signify a Solar Angel as a “returning Nirvani”, but
the man himself.
125. The
Ego can express on its own plane or also work through the principles of the
personality.
126. Presumably,
the principle among the lower four are prana and the etheric body,
127. The
Ego can also work for maximum physical impact on the physical plane, but the
physical body is not a principle.
when this is the case the man's life on
earth is significantly that of an embodied
principle.
128. Becoming
an embodied principle, therefore, is a matter of egoic choice and emphasis.
129. We
might wonder why none of the higher principles is mentioned. We may think that
the Ego, inspired by a higher principle, works through the lower principle
which is correlated tot it.
130. In
any case, the Ego’s emphasis emphasizes one of the lower four principles.
He seems to strike one note and to sound
out one tone. His work is
clearly to be seen along one line.
131. The
Ego’s choice may have much to do with the quality of the vehicle through which
the chosen principle is expressed. The higher the quality of the vehicle, the
more easily the Ego can express through it.
He is a fanatic of high degree, but
accomplishes big things for his subrace, even though the physical brain may not
be consciously aware of the egoic impulse.
132. We
are being shown the causes of one kind of noticeable imbalance.
133. A
fanatic is one who emphasizes but one direction and the expression of but one
line of energy or force.
134. It is
being suggested that a man may not know or realize the cause for his own
fanaticism. He may feel inclined to work only in a specific manner little
realizing that it is his Ego (or Himself-as-an-Ego) which has inclined him
thus.
135. The
sixth ray may be involved in such a canalized choice; it has been called the
“ray of undue emphasis” (cf. DINA I 322-323).
This process has a curious relation to the obscuration, or fading out, of the personality, for the particular principle embodied works through a corresponding
permanent atom, and its spirillae become over-rapidly developed,
and hence their term of service wears to a close.
136. This
is an important piece of occult detail.
137. That which
is intensely used or over-used, may ‘burn out’ and move towards obscuration.
138. DK is
saying that intense, one-pointed emphasis may lead to obscuration and may be a
signal that obscuration is drawing near.
139. What
a man can do a Planetary Logos or Solar Logos can do. If a particular permanent
atom and the plane associated with it are overemphasized, the vehicle
associated with that permanent atom and plane may begin to enter obscuration.
140. DK
seems to be suggesting that if one atom or principle is over-rapidly developed
through excessive stimulation, the entire personality may, thereby, be pushed
towards a fading out or obscuration.
141. It
may be thought that a substantial degree of development must be achieved before
such quasi-divine fanaticism may be undertaken by the Ego. Otherwise, balance
might be entirely lost.
This is
a fact which is nevertheless taken advantage of when a superman, or great adept,
becomes the embodiment (during a rootrace) of a principle;
142. We
learn that a sub-race or rootrace may benefit from the application of such
fanaticism.
143. Is DK
hinting that it is more likely for an initiate or great adept to pass through
such an experience of one-pointed, exclusive emphasis? It seems so. In the
average man, such excessive directed influence from Ego might well lead to
personality destruction.
144. We
are well aware of how terribly distorted the idea of the “superman” became
during the rise of Nazism.
the vestures or sheaths of which the permanent
atom is the nucleus (through the innate strength of the developed spirillae)
are preserved by the aid of mantric formulas.
145. DK is
telling us of a method (preservation by mantric formulas) which will hold the
permanent atom and its vesture in incarnation even though excessive stimulation
would usually promote a fading out.
146. Mantric
formulae are used as means of preservation.
The vibration is perpetuated for a specific
length of time, and for as long as the vesture or sheath may be required. A hint is here conveyed which may be of service.
147. We
seem to be given a method by which to avoid the destructive effects of
over-stimulation.
148. The
hint suggests that just as the threat to disintegration comes from ‘above’
(from the Ego’s exclusivistic focus), so effective means of preservation may
also come from above.
149. What
type of mantrams could we, as disciples, use when we are involved in some
powerful, canalized emphasis? What, for us, would preserve balance?
Again, when a man has become a disciple he may,
if he so wish, remain upon the astral plane and work there,
150. This
could take place in the post mortem phase, and probably does so. but the next section
of text offers another alternative.
and—at
his pleasure, and under the adjustment of karma by [Page 751] his Guru—he may
take immediate physical birth.
151. Is it
also possible that one may descend towards incarnation but pause on the astral
plane for a certain kind of work. From that position (if his Guru makes certain
arrangements) he may take immediate physical birth if he wills to.
152. Yet,
from the original perspective, it is possible that after death, a man may work
upon the astral plane, preserving that vehicle from the disintegration which it
usually undergoes, and then, without moving still further inward to the mental
and higher mental planes, the man may again move into incarnation “under the
adjustment of karma by his Guru”.
153. We
must be careful about becoming rigid in our generalizations. There seem to be a
number of ways in which a man may continue or prolong his work on one plane or
another.
A hint
as to the mystery of the Bodhisattva
may be found in these two thoughts, provided the student transfers the whole
concept to the etheric levels of the cosmic physical plane,
154. The
transference will involve the buddhic, atmic, monadic and perhaps logoic
planes.
155. Is DK
suggesting that the true Bodhisattva withdraws from the lower three planes and
then focusses on the buddhic plane (preserving His ‘position’ there through the
use of certain mantrams—able at any point to take incarnation in the lower
three worlds according to will)?
156. Normally,
the Bodhisattva would ‘move on’, but may stay upon the buddhic plane for the
sake of continued close work with humanity.
157. In
this case, His Guru would be Sanat Kumara.
158. It
would seem that a Bodhisattva could
seek release, if He wished, but, instead, insists (through sacrifice) on
remaining “on call” as an expression of buddhic energy.
and remembers that on these levels the adept
works altogether as a part of a group, and not as a separated Identity, as does the ego in the
three worlds.
159. The
true Bodhisattva is an Adept.
160. A
Bodhisattva emerges into usefulness as a result of group impulse.
161. We
are seeing that rather than follow the normal cycle, some human units, for
special purposes, choose to sustain their involvement with a particular energy,
principle or plane, all for the sake of service.
162. Mantrams
help them accomplish this. Mantric formulations come in the second ray (as we
have recently been taught) and thus have magnetic holding power.
Therefore, the energy pouring through Him may
be:
163. We
are speaking of a Bodhisattva or an Adept as He sustains Himself in readiness
for particularized service.
a. That of a particular centre in the body
of the planetary Logos in its total force.
164. An
Adept Who is an Avatar is the expression of a higher force center. Advanced
Adepts may represent the “total force” of a particular center in the Planetary
Logos.
165. What
might be the relation of the Avatar (Bodhisattva) the Christ in relation to the
heart center of the Planetary Logos?
b. That of a particular set of vibrations
within that centre, or a part of its vibratory force.
166. Some
Adepts or Bodhisattvas may not express the “total force” of a center within a
Planetary Logos, but only part of
that force.
167. Although
we really don’t know how to do so, it is possible to subdivide the forces
within any particular planetary center. As planetary centers are chakras, and
as chakras have petals, the natural subdivisions of the chakra’s total energy
are indicated.
c. That
of the energy of a particular principle, either one of His own higher
principles which He is seeking to bring to bear upon the earth, by taking incarnation
for that specific purpose, or the
energy of one of the planetary logoic principles, as it pours through
Him via a particular spirilla or life current in the permanent atom
of the planetary Logos.
168. We
should remember that a principle and a chakra are not exactly the same. A
principle is a greater energy, and a number of chakras on a particular plane
may be, especially, given to the expression of that principle through a certain
number of modifications, up to seven.
169. An
Adept or Bodhisattva may express a particular principle:
a. It
may be one of his own higher principles
b. It
may be one of the principles of His Planetary Logos. This principle will reach
the Avatar via a particular planetary logoic spirilla and, thus, a certain plane will be involved.
i.
A
planetary logoic principle comes to the Adept
ii.
It is
transmitted via a particular permanent atom in the energy body of the Planetary
Logos
iii.
It is
further transmitted via a particular spirilla or life current within that
particular permanent atom. We must remember that for these great Beings,
spirillae are planes.
When these types of force are centralised in any
particular adept, and He is
expressing simply that extraneous force and
nothing else, the effect is shown on the physical plane in the appearance of
an avatar.
170. We
have here a still more technical definition of an Avatar.
171. We
see that when divine force is canalized through a particular Adept, the effect
upon the physical plane is the appearance of an Avatar.
172. The
force expressed by an Avatar is, therefore, exclusive.
173. In
this respect, one things of the Ray Path, the Adepts on which practice a
certain kind of occult insulation to ensure that They express only one type of
energy.
An
avatar is, but an adept is made, but frequently the
force, energy, purpose or will of a cosmic Entity will utilise the vehicles of
an adept in order to contact the physical planes.
174. We
are being given an important distinction. An Adept is in process. An Avatar has ‘arrived’.
175. Of
His own free will and accord, an Avatar may decide to descend.
176. Once
an Adept has achieved His Adeptship, He may revolve upon the ‘pedestal of
attainment’ and descend to the place from which He came. If so, this re-descent
is avataric.
177. We
also learn that, with a somewhat similar result to the descent of one Who is an
Avatar, an Adept Who is not an Avatar may be, as it were, commissioned to offer his vehicles for the transmission of the
force, energy, purpose or will of a cosmic Entity Who seeks to utilize that
Adept.
178. A
Kumara, for instance, can utilize an Adept and express through an Adept. In a
sense, this occurs in the relationship between Sanat Kumara and the Lord
Maitreya.
179. An
Avatar seeks not to gain anything from the sphere to which He descends. His
descent is an act of pure benevolence.
180. From
this perspective, the solar angelic Host is not avataric, as it descends also
to gain.
This method whereby
cosmic Existences make Their power felt can be seen working out on all
the planes of the cosmic physical plane.
181. We
are speaking of methods whereby cosmic Existence can make Their presence felt
on all planes of the cosmic physical plane.
182. Greater
energies are constantly with us through the ‘Will-to-Share” of great cosmic
Existences.
A
striking instance of this can be seen in the case of the Kumaras, Who, under certain
planetary forces,
183. Forces,
presumably, which prompted the Kumaras to impulse the process of
individualization…
and through the formation of a systemic triangle,
184. This
is the formation of a triangle other than a Kumaric triangle. Likely, it is a
triangle consisting of three Planetary Logoi, each one of which would be
connected to one of the Kumaras.
185. These
Kumaras are the three Buddha of Activity.
gave the
impulse to the third kingdom
186. The three Kumaras gave an impulse to the third kingdom.
which
produced the fourth by bringing it into conjunction with the fifth.
187. The
Kumaras brought the fifth and third kingdoms together to produce the fourth.
Usually, we think that the Fifth Creative
Hierarchy was that which was brought into conjunction with the third kingdom.
188. The
Kumaras are, however, greater Beings than the members of the Fifth Creative
Hierarchy and may be considered as Directors of that Hierarchy.
189. One
wonders what the fifth kingdom of
spiritual human beings could do to produce individualization. It was not the
fifth kingdom which produced the
implantation of the spark of mind, but rather the Fifth Creative Hierarchy.
190. The
Kumaras also work through the Ashrams and are, as it were, the ‘Ray-power’
vitalizing the Ashrams.
These
Kumaras, Sanat Kumara and [Page 752] His three pupils, having achieved the highest initiation possible in
the last great cycle,
191. We
are not sure which cycle is being referenced, but because it is called a “great
cycle”, it is possible we are speaking of a mahamanvantara as a on “occult
century”. A mahamanvantara sometimes means an inter-chain period.
192. By
this, do we mean the “highest initiation possible” in the previous solar
system?
193. The
Three Kumaras were Planetary Logoi in the last mahamanvantara. What types of
initiations were open to the Planetary Logoi of that earlier period.
194. We
are not told through what form Sanat Kumara expressed Himself, whether through
a planetary scheme or otherwise. It would seem that He would have to have been
treading the Path of the Planetary Logoi. Now, it seems that He is on the Path
of the Solar Logoi.
195. We
note that the Three Kumaras (the Buddhas of Activity) are “pupils” of Sanat
Kumara.
but
having as yet (from Their standpoint) another step to take, offered Themselves to the planetary
Logos of Their Ray as "focal points" for His force, so that
thereby He might hasten and perfect
His plans on Earth within the cycle of manifestation.
196. Much
is here said between the lines.
197. Are
the Buddhas of Activity on the same ray as Sanat Kumara? It would seem that
They share at least one Ray of importance and that all four of Them share at
least one Ray of importance with the Planetary Logos.
198. We
may suspect that this is the second
ray, which is the soul ray of the Planetary Logos.
199. There
is often a question whether Sanat Kumara is to be considered the Planetary
Logos or a Representative of the Planetary Logos. In this instance, Sanat
Kumara and the three Buddhas of
Activity all offered Themselves to
the Planetary Logos of Their Ray, and so the Planetary Logos must be, from this
perspective, distinct from Sanat Kumara.
200. Do
all these five Beings somehow share the same monadic ray or soul ray, even
though each of the Buddhas of Activity is associated with either the first,
second or third rays?
201. Even
though all four of the Kumaras (including Sanat Kumara) have offered Themselves
to the Planetary Logos of Their Ray, the three Buddhas of Activity are also Pupil of Sanat Kumara and are
directed by Him as well as by the Planetary Logos.
202. Perhaps
the Three Buddhas are:
a. Directed
by Sanat Kumara
b. Directed
by Sanat Kumara when the Planetary Logos is working through Sanat Kumara
c. Directed
by the Planetary Logos pure and simple
203. We
can gather that all five of these beings:
a. The
Planetary Logos
b. Sanat
Kumara
c. The
three Buddhas of Activity
all share one important ray in
common—ether the soul or monadic ray. One of these rays (either soul or
monadic) seems to be the same for all five of them, and probably the soul ray.
204. The
three Buddhas of Activity, it appears, have offered Themselves as “focal
points” for the force of Sanat Kumara (apparently Their Teacher) and also,
on a still higher turn of the spiral, for force of the Planetary Logos.
205. Clearly,
the Planetary Logos of the Ray of the three Buddhas of Activity is but One Being, and not three Beings as might
have been inferred.
They have
demonstrated three out of the four methods.
206. We
see that, given the four methods of avataric demonstration, more than one
method can be used at the same time.
They are overshadowed by the planetary Logos,
and He works directly as the Initiator
(in relation to man) through Sanat Kumara, and with the three kingdoms
in nature through the three Buddhas of Activity,—Sanat Kumara, being thus concerned directly with the ego on the mental
plane, and His three Pupils being concerned with the other three types of consciousness,
of which man is the summation.
207. So much occultism is being hinted in such paragraphs.
208. In
this section of text, the Planetary Logos is definitely differentiated from
Sanat Kumara.
209. The Planetary
Logos is the true Initiator for man, though working through Sanat Kumara (Who is often considered as the Initiator).
210. While
the Planetary Logos through Sanat Kumara is the true Initiator of man, the
Buddhas of Activity are the Initiators of the three lower kingdoms.
211. The
three Buddhas of Activity are overshadowed by the Planetary Logos.
212. When
Sanat Kumara serves as the Initiator (with the Planetary Logos working through
Him), He is concerned with that part of man which is called the “ego on the
mental plane”.
213. We
are being shown that all the Kumaras
are overshadowed by the Planetary Logos, though each has a different function
in relation to the microcosm man, who is
the macrocosm for the lower three kingdoms.
At the
moment of initiation (after the second Initiation) Sanat Kumara becomes the direct mouthpiece and agent of the
Planetary Logos.
214. The
initiation in question of the third
initiation.
215. When
Sanat Kumara serves as the Initiator at the third initiation, He does not act in His own right alone, but as “the
direct mouthpieces and agent of the Planetary Logos”.
216. This
statement would seem to lay to rest those speculations that Sanat Kumara is the
Planetary Logos, Himself.
217. They
may at times, however, become so identified that it seems correct to speak of
Them as if They were one Being.
That great Entity speaks through Him
and for one brief second (if one can use such a term in connection with a plane
whereon time, as we understand it,
is not) the planetary Logos
of a man's Ray consciously—via His etheric brain—turns His thought upon the Initiate,
and "calls him by His
Name."
218. This
is a magnificent and revelatory definition of initiation.
219. It is
the Planetary Logos Who is here called “that great Entity”.
220. We
note that DK is not saying that on the higher mental plane time does not exist,
but only that on that plane, time “as we understand it” is not.
221. There
is another possible implication which should not be overlooked:
a. Is our Planetary Logos necessarily the
Planetary Logos of a man’s ray?
b. Or,
is it that the Planetary Logos of a man’s ray (in most cases a different Planetary Logos than our Planetary Logos) in some manner
manages to work through our Planetary Logos and thus reach the
initiate as He stands before Sanat Kumara (though Whom our Planetary Logos works)?
222. If we
are talking of the third initiation, then the monadic ray is not the only ray
in question (though it has become of importance). Rather the ray of the soul is
still of importance at the third
initiation and there are seven such rays. So our Planetary Logos cannot be the Planetary Logos of a man’s ray
for all the human beings who seek
initiation upon this planet—IF the ray of the soul is the ray meant by “a man’s
Ray”.
223. Or
may it be the case that if a member of the Fourth Creative Hierarchy works upon
this planet, one of his major rays is definitely the same as one of the major
rays of the Planetary Logos of Earth?
224. We
have been told that those who pass through the Earth-scheme are, for the most
part, Monads on the third ray, even though the third ray is only the personality ray of our Planetary Logos.
225. We
note that in the initiation process, the etheric brain of the initiating Logos
is involved. We might wonder whether the pertinent statement means that the
etheric brain of the man is involved
(and no doubt it will be). However, it is the Planetary Logos who is implicated
otherwise the word “His” would not be capitalized.
226. (In
this Commentary, when one sees the word “Ray” or “ray”, nothing should be made
of the distinction. Sometimes “Ray” is used if that capitalization is used in
the text. Most often, however, the lower case “ray” is used. This is the
author’s preference except when Ray Lords and Their names are being discussed.
227. We
note that it is not so much the “Word” uttered by a Planetary Logos that
reaches the initiate but that the initiate is reached by the Planetary Logos’ thought. On that level (the level of the
Planetary Logos), perhaps, word and thought are identical.
228. It is
suggested that a significant part of the initiatory process is the calling of
the initiate by his name.
229. We
note that the term “Initiate” is capitalized, suggesting something of the
status of one who can be initiated by the Planetary Logos through Sanat Kumara.
One must be, minimally, a third degree initiate.
Again the Kumaras are embodied principles, but in this connection we must remember that
this means that the force and energy
of one of the principles of the Logos are pouring through Them via that which
— to Them — corresponds to the Monad.
230. Here
we are given a significant relationship between the Kumaras and our Planetary
Logos. Presumably, the Logos in question is the Planetary Logos.
231. Each
Kumara embodies, it seems, one of the three major principles. The Kumaras are
each embodying one of the principles of the Logos.
232. It is
of significance that the principle pours through the Kumara through the
Kumara’s Monad.
233. Is it
suggested that the monadic ray of the Kumara and that of the Planetary Logos is
the same? Perhaps not.
234. Is it
suggested that each Kumara has a distinct monadic ray and is thus receptive of
one of the major three principles of the Planetary Logos (each principle being
correlated with one of the major three rays)?
235. From
another perspective, it could be one of the principles of the Solar Logos which is making its influence
felt through Their Monad—this, if the term “Logos” means Solar Logos as it so
often does.
236. We do
have to ask, however, why DK does not speak about their “Monad” rather than “…that—which
to Them—corresponds to the Monad”. Planetary Logoi, Solar Logoi and Beings of
the nature of the Kumaras all have Monads, so is there a blind here?
Through Them, during Their
period of incarnation and voluntary sacrifice, the great Prototype of the planetary Logos begins to make His
Presence felt, and force from
the constellation of the Great Bear faintly vibrates on earth.
237. Who
or what is the Prototype of our Planetary Logos?
238. From
one perspective we could think of it as our Solar Logos. Yet what is here
suggested is that the Prototype is one of the stars in the Great Bear.
239. In
speaking or the Kumaras, DK means all four, and is suggesting that one of the
stars of the Great Bear (is it Benetnasch or Mizar) makes His Presence felt. It
is quite impressive to think of the four Kumaras as conduits for the force of
one of the Rishis of the Great Bear.
240. The
three Buddhas of Activity or Kumaras are in the process of a voluntary
sacrifice.
241. The
following excerpt gives additional information about the sacrifice of the three
Buddhas of Activity:
Sanat Kumara has now moved one step
ahead of Them upon the great cosmic ladder of evolution, for an aspect of the
Law of Sacrifice has conditioned Them. However,
within the planetary consciousness and among Those Who work out the divine
purposes, there are none Who approach the Eternal Youth and these three Buddhas
in point of Evolution. They work out
Their plans—these four Great Lives—through the medium of the Lords of the Seven
Rays. Under the Law of Analogy, They are
to Sanat Kumara what the three mind aspects upon the mental plane are to the
disciple and the initiate. (R&I 268)
At initiation, man becomes aware consciously of the Presence of the planetary
Logos through self-induced contact
with his own divine Spirit.
242. We
can judge that the Tibetan is speaking of the third initiation. This is the time when self-induced contact with
the Spirit is possible.
243. The
Presence of the Planetary Logos is appreciated through the Presence of Sanat
Kumara officiating at the third initiation.
244. We
should notice that a man’s contact with the Monad comes through “self-induced”
effort. Unless a man struggles towards the Spirit, there will body no
initiation for him.
245. Another
way of seeing this is that a man has to force his was forward into the Presence
of the One Initiator through Whom the Presence of the Planetary Logos makes
itself felt.
At the fifth Initiation he becomes aware
of the full extent of this planetary group influence, and [Page 753] of
his part in the great whole.
246. Mention
of the fifth initiation at this point confirms the thought that “initiation” in
the previous section of text means the third initiation.
247. Might
we say that at the fifth initiation, the initiate becomes aware of those lives
upon the planet Who are members of the
248. At
the fifth initiation the sense of wholeness increases greatly when compared to
the third initiation.
249. We
have to remember that in some way difficult to understand, the Planetary Logos is a group. The mysteries of the One and
the Many are many!
At the sixth and seventh Initiations the
influence of the planetary Prototype is sensed, reaching him via the planetary
Logos working through the Initiator.
250. This
is a potent statement rich with possible implications.
251. The
“planetary Prototype” is one of the stars in the Great Bear or, rather, of the
Logoi of the seven major stars of the Great Bear.
252. Is it
here implied that there is a difference between the Planetary Logos and the
Initiator.
253. When
considering Who officiates at the sixth and seventh initiations, the following
section of text is necessary to consider:
At the sixth initiation the
expression of this Existence on an intermediate plane, a Being Who must at
present remain nameless, wields the Rod and administers the oath and secret.
In these three expressions of hierarchical government—Sanat Kumara on the periphery of the
three worlds, the Nameless One on the confines of the high planes of human
evolution, and the planetary Spirit himself at the final stage—we have the
three great manifestations of the Planetary Logos Himself. Through
the Planetary Logos at the final great initiation flows the power of the Solar
Logos, and He it is Who reveals to the initiate that the Absolute is
consciousness in its fullest expression, though at the stage of human existence
the Absolute must be regarded as unconsciousness. (IHS 92)
254. From
what is here said, it is clear that Sanat Kumara does not officiate at the
sixth and seventh initiations.
255. A
Nameless One officiates at the sixth, and so the Planetary Logos could work
through that One at that initiation.
256. However,
at the seventh initiation, it appears that the Planetary Logos, Himself,
officiates, and that the Solar Logos works through Him.
257. So we
have an apparent contradiction. In such cases it is always wise to use the word
“apparent”, as further pondering and the linking of other sections of text
(and, better, other intuitive insights), may clarify the issue and resolve what
appears to be a contradiction.
258. We
might suggest that Sanat Kumara works in relation to the higher mental plane
and in relation to the causal body; that the Nameless One works in relation to
the atmic plane; and that the Planetary Logos or Planetary Spirit works in
relation to the monadic plane.
The method of direct incarnation was earlier seen when the Kumaras were in
physical form.
259. The
suggestion is that Sanat Kumara and the Buddhas of Activity are still in physical form, if we consider
the systemic ethers physical.
This only
applied to some of Them;
260. DK is
telling us that the statement does not apply to the Esoteric Kumaras Who have
not descended to the same dimensional depth of immersion.
Sanat
Kumara and His Pupils are in physical form, but have not taken dense physical
bodies. They work on the vital etheric levels, and dwell in etheric bodies.
261. It
has long been debated whether Sanat Kumara and His Pupils are to be found only
on the cosmic etheric planes or on the systemic
ethers as well. What is given here and following suggests that the systemic
ethers are definitely involved.
Shamballa, where They dwell, exists in physical
matter as do the Kumaras, but it is
matter of the higher ethers of the physical plane,
262. Presumably,
this means the systemic physical plane
and not the cosmic physical plane.
and only when man has
developed etheric vision will the mystery lying
beyond the
263. What
is said here is of great importance. Shamballa is usually conceived as existing
on the cosmic ethers and this is true as far as it goes.
264. Here
its seems we are being told that Shamballa exists on the higher systemic ethers, and not only on the
cosmic ethers.
265. This
must necessarily be the case because etheric
vision pertains to the systemic
ethers and not to the cosmic ethers. The kind of vision pertaining to the cosmic ethers is entirely different and
has nothing to do with the systemic physical plane and with the powers of the
physical eye. Such powers are to be found in the list of higher sense (TCF
188-189)
Therefore,
Sanat Kumara is the planetary logos yet
He is not.
266. This
is somehow the most explicit (and enigmatical) statement made by the Tibetan
regarding the identity of Sanat Kumara.
267. When
we deal with this statement, we have to think of form and identity—they are
different. In one way, everything manifesting through our planet is the Planetary Logos. But forms of
expression vary and some forms are much closer to the archetypal form of the
Planetary Logos than other forms.
A reflection of this method of direct
incarnation can be seen when a disciple steps out of his body and permits his
Guru, or a more advanced chela, to use it.
268. This
was the method used during the cooperation the Initiate, Jesus, with the
Christ, and perhaps of the Initiate Jesus with His disciple Apollonius of
Tyana.
269. Is DK
suggesting that the Planetary Logos can ‘step into’ the body of Sanat Kumara
and that the Being, Sanat Kumara, deliberately gives up His vehicle so that the
Planetary Logos can do this?
270. This
would provide a very interesting angle on the Identities and interplay of these
two great Beings.
The mystery of the Bodhisattvas [Footnote 51: S. D., I,
82, 83] has been touched upon by H. P. B. and until
students have assimilated and studied what she has said, there is no more to
add.
271. It is
recommended, then, that we pursue this. A search through The Secret Doctrine
will reveal a number of profound references which would provide a study in
itself
272. One
sample reference from The Secret Doctrine I, 571, will give an idea of the kind
of thought required:
This is the Logos (the
first), or Vajradhara, the Supreme Buddha (also called Dorjechang). As the Lord
of all Mysteries he cannot manifest, but sends into the world of manifestation
his heart -- the "diamond heart," Vajrasattva (Dorjesempa). This is
the second logos of creation, from whom emanate the seven (in the exoteric
blind the five) Dhyani Buddhas, called the Anupadaka, "the
parentless." These Buddhas are the primeval monads from the world of
incorporeal being, the Arupa world, wherein the Intelligences (on that plane
only) have neither shape nor name, in the exoteric system, but have their
distinct seven names in esoteric philosophy. These Dhyani Buddhas emanate,
or create from themselves, by virtue of Dhyana, celestial Selves -- the
super-human Bodhisattvas. These
incarnating at the beginning of every human cycle on earth as mortal men,
become occasionally, owing to their personal merit, Bodhisattvas among the Sons of Humanity, after which they may
re-appear as Manushi (human) Buddhas. The Anupadaka (or Dhyani-Buddhas) are
thus identical with the Brahminical Manasaputra, "mind-born sons" --
whether of Brahma or either of the other two Trimurtian Hypostases, hence
identical also with the Rishis and Prajapatis. Thus, a passage is found in
Anugita, which, read esoterically, shows plainly, though under another imagery,
the same idea and system. It says: "Whatever entities there are in this
world, moveable or immoveable, they are the very first to be dissolved (at
pralaya); and next the developments produced from the elements (from which the
visible Universe is fashioned); and, after these developments (evolved
entities), all the elements. Such is the upperward gradation among entities.
Gods, Men, Gandharvas, Pisachas, Asuras, Rakshasas, all have been created by
Svabhava (Prakriti, or plastic nature), not by actions, nor by a cause" --
i.e., not by any physical cause.
Apprehension of truth is ever the factor that
calls for fresh revelation.
273. This
is to be remembered at a time when assimilation of the Teaching already given
is required. Assimilation is our duty and a pressing duty at a time when a
still greater revelation is imminent (2025 and after)
A very interesting period will come about the year 1966 and persist
to the end of the century.
274. We
can date the emerge of the wide-spread Hippy movement from this time—and the
“Summer of Love” the very next year.
275. The
year 1966 was the year in which the Christ appropriated the “Vestures of the
Buddha”—presumably the permanent atoms of the Buddhas spiritual triad, left for
the use of the Christ.
276. These
higher permanent atoms still allow for the expression of faculty in the lower
realms usually ruled by the atomic triangle.
It is one
for which the Great Ones are already making due preparation.
277. This
book was written some forty years before the year 1966. We are given an idea of
how far ahead the Great Ones plan.
278. Along
this line, we are told that ever since the founding of the Spiritual Hierarchy
some eighteen and a half million years its Members have been planning for the
days which are now upon us.
It
concerns a centennial effort of the Lodge and of the Personages taking part
therein. Each century sees a centennial effort of the Lodge along a
particular line of force made to forward the ends of evolution,
279. Usually,
toward the end of a century, the effort is made upon the first ray line.
280. However,
judging from the great Consciousness Movement which has transpired during the
latter third of the 20th century, there would be good reason to
judge that the particular line of force was the second ray.
and the effort for the twentieth century will
be upon a larger scale than has been the case for a very long time, and will
involve a number of Great Ones.
281. With
the Reappearance of the Christ imminent, there must have been good reason for
an effort upon a much larger scale.
282. We
witnessed in the last thirty-five years of the 20th century a
phenomenal growth of the consciousness movement, of the sense of unity, of the
sense of the One Humanity (conveyed through the growth of the
telecommunications network).
283. We
must judge whether that centennial effort has been a success, yet perhaps we
are not qualified to judge. Certainly, human consciousness and interdependence
have made great strides.
In a similar effort during the nineteenth century, H. P. B. was
concerned, and a fairly large number of chelas.
284. This
effort came at the close of the 19th century. Perhaps we can date
the “push” from the time Isis Unveiled
was prepared and published. The founding of the Theosophical Society and the
writing of The Secret Doctrine were
part of this same effort.
285. Given
HPB as the ‘leader’ of this effort, there is every reason to consider that the
push occurred along the first ray line.
In the
effort immediately ahead, [Page 754] several of the Great Ones are concerned
and the Master of the Masters Himself;
286. Here,
again, we are speaking of the effort which was launched in 1966.
287. It is
fascinating to realize that the Christ, Himself, was intimately involved in
this effort.
288. When Initiation: Human and Solar was written,
it was anticipated that the Christ, Himself, might appear in the middle or later
part of the 20th century. Could that possible Reappearance have been
‘scheduled’ for the time He was to appropriate the “Vestures of the Buddha”? It
is possible but, probably, the appearance of atomic energy in the form of
atomic weapons of mass destruction changed everything.
in Their
"forthcoming" for work three out of the various methods of appearing
mentioned earlier will be seen in full activity, and it is on these three that
we might now touch.
289. We
may suspect that the methods concerned could be named as:
a. Overshadowing
b. The
method of embodying some principle
c. The
method of “Direct Incarnation”, wherein certain Masters may initially work
through certain of Their high chelas.
290. As
for the “method seen in the mystery of the Bodhisattva, or the Christ.”, we
still await the Reappearance of the Christ, and yet, some of the references
seem to suggest that the Christ Himself was expected to externalize in the
middle of the 20th century, or if not, then perhaps at the end as
the following quotation indicates:
Certain facts concerning
these Masters, and Their work in the present and in the future, may be in place
here. First, the work of training Their
pupils and disciples to fit them to be of use in two great events, one, the coming of the World Teacher
towards the middle or close of this present century, and the other, the
training of them to be of use in the founding of the new sixth sub-race and in
the reconstruction of the present world conditions. (IHS 60-61)
In the appearing of the Bodhisattva
Himself, the mystery of the Bodhisattva will be seen in its fullest
sense, and it is not for us here to enlarge upon it.
291. We
still await the coming of the “oncoming One” (as the Old Commentary describes
Him).
292. There
is much more to this Reappearance than esotericists usually suspect.
293. Later
in His writings (and once the Lord Maitreya had decided to return to our globe
in apparently ‘dense’ physical
incarnation) the Tibetan explored the subject of the “appearing of the
Bodhisattva Himself” in much greater detail
Suffice
it to say that the vestures of
the GREAT ONE will be used,
294. We
are speaking of the vestures of the Buddha. Their appropriation dated from
1966, but their use in an externalized
state still looms head .The Christ, as far as we know, has not specified the
exact date of His Reappearance, but He
has surely specified the requirements.
295. We
must also remember that when A Treatise
on Cosmic Fire was written, it was not yet decided in what mode the Christ
would return—whether in physical incarnation or only on the subtler planes.
but time
will show whether the coming Lord will clothe upon those vestures a physical
vehicle at this particular juncture, or whether the astral plane may not be the field of His activity.
296. Some
twenty years after the publication of A
Treatise on Cosmic Fire, the decision was made to “clothe upon those
vestures a physical vehicle”.
297. We
must remember that anything that can be accomplished by a unit within the
atomic triangle can be accomplished by the permanent atoms of the spiritual triad
which, from the time of the fourth initiation onwards, contain the content of
the lower units ‘translated’ to the spiritual triad.
If the student ponders upon the consequences entailed in the
appropriation of this vesture, much light upon probable happenings will
be thrown.
298. The
union of the East and West will be more readily achieved. The Christ will
become an embodiment on Earth of that which the Buddha brought to humanity as
well as of His own Doctrine of Love. Two hemispheres of our planet will be linked.
299. The
use of the vestures will bring much closer the day of the One Humanity consciously appreciated by the human
race.
The vestures act in a dual capacity:
a. They are very highly magnetised,
and therefore have a profound and far-reaching effect when utilised.
300. The
Christ (already supremely magnetic in His own right) will have to act as a
tremendous magnet within the human race and on the planet. The highly
magnetized vestures of the Buddha will help with this task making His appeal
even greater, if that can be imagined.
b. They act as a focal point for the
force of the Lord Buddha and link up the coming Lord with Him, enabling Him to
increase His Own stupendous resources by drawing upon still higher force
centres, via the Lord Buddha.
301. The
Buddha, presently, is a ‘Resident’ of Shamballa and remains as a key Figure in
the coming redemption of the human race.
302. The
Buddha is the Lord of Light and of Wisdom. It is the Light and Wisdom of
Shamballa which the Christ will be able to draw upon through the utilization of
the Buddha’s vestures.
303. We
see what a combining of forces is planned for the Reappearance of the Christ.
This force will find its expression upon
the astral plane, producing vast results
of a quieting nature and bringing, by reflex action, peace on earth.
304. The
Buddha was known for His astonishing equanimity.
305. We
may assume that with the addition of this type of buddhic force to the
planetary psyche, it will become much easier for many to take the second
initiation.
306. We
remember that Venus, the planet ruling Taurus—so identified with the Buddha—is
one of the major planets involved in the taking of the second initiation and is
a planet of tranquility.
307. Presumably
by the time these energies can be applied to the astral body of humanity and
the planet, many of the tumultuous sixth rays souls will have been temporarily
abstracted into the state of pralaya. We look forward to the conclusion of this
abstraction shortly after the beginning of the Aquarian Age in 2117.
The transmutation
of desire into aspiration, and the transformation of low desire into
high desire, will be some of the effects,
308. We
may remember that the highest type of aspirational idealism is associated with
Taurus, the astrological sign most associated with the Buddha.
Desire in
its lowest expression is linked with the form in Taurus. Aspirational idealism in its highest possible expression is also
achieved in Taurus. Aspiration is linked, however, in its lowest
expression with the soul and in its highest with spirit. Self-will relates man
to form; the will of God relates the soul of the man to the spirit. It takes
three initiations to make this clear to the disciple. (EA 391)
309. The
Buddha’s Venusian effect working through the highly Venusian Christ, plus the
power of
while the
result of the force flowing through will produce profound reactions of the deva
denizens of that plane.
310. Presumably,
there will be a most beneficent tranquilization.
311. The
astral plane is presently the plane of the greatest illusion and presents the
greatest difficulty to humanity. There must come, before long, an assault upon
the glamor of the astral plane staged by the Forces of Light.
Through the vibration thus set up will
come the possibility of many (who would otherwise not do so) taking the first
initiation.
312. This
is the initiation immediately before humanity. We can see that it is not only
the Reappearance of the Christ that will facilitate the widespread taking of
the first initiation, but the received and transmitted energy of the Buddha
(via His vestures) will assist.
313. We
see how much help humanity is about to receive from ‘above’.’
314. Elsewhere,
we have been told that when the Christ reappears, it will signal that humanity
has taken the first initiation. We must not think too rigidly in terms of
events. The approach of the Christ (having now appropriated the vestures of the
Buddha) will certainly facilitate humanity’s initiatory process, nor will the
taking of the first initiation cease after His coming; no doubt it will be
further stimulated, as will the taking by many, of the second.
You will
see, therefore, why the Christ must come at this time, for He is the One Who
presides at the first and second initiations, and it is His coming which will indicate that humanity has taken the
first initiation, which will confirm and consolidate the work done and
which will inaugurate the world cycle and period in which the task of
reorganising the emotional and psychic life of humanity will take place; this
period will release the energy of goodwill and thus automatically bring about
right human relations. (R&I 578)
Later, towards
the end of the greater cycle,
315. We
cannot know the meaning of the term “greater cycle”. It could represent a
climactic moment in the development of our planetary scheme in this solar
system.
316. The
ambiguity of this terms helps to conceal that which cannot be revealed.
the
coming Avatar
317. This
is not likely to be the Christ, but rather the Planetary Logos Himself or One
Who represents Him.
will
again employ the vestures [Page 755] with all that is entailed thereby,
318. Is DK
suggesting that the vestures of the Buddha will remain accessible to a future
Avatar for future use?
and will
take a physical body, thus demonstrating
on the physical plane the force of the Logos in the administration of the Law.
319. It
appears that the Avatar referenced will come along the first ray line and will
wield the Law. This thought suggests the descending presence of the Planetary
Logos in physical form.
320. Will
this descent occur at the end of seven scheme rounds, when the development of
our planetary scheme is complete? Or will the “greater cycle” end after five
scheme rounds, as it appears is happening within the Venus-scheme?
321. Or
could the “greater cycle” signify the end of the greater Age of Pisces (soon to
end) and could the Avatar (presumably upon the seventh ray) Who is due
following the Coming of the Christ (when we do not know—only the word “later”
is used)?
322. We
must assume that the “Logos” in the paragraph above is the Planetary Logos because we have been speaking in terms of the
planet, but it is also possible that we could be speaking of the Solar Logos
and of One Who will represent Him. This, however, is far less likely.
323. That
One must not be too exalted or the
use of the vestures of the Buddha would not be appropriate. They would be
appropriate for a seventh ray human Avatar
Who is considered a “brother” of the Buddha and the Christ.
324. However,
if the seventh ray Avatar is due to appear before very long (let us say, during
the Aquarian Age) and yet the Christ is still with us, most probably, until the
end of the Aquarian Age—we could see a potential problem. Could They both avail Themselves of the vestures of
the Buddha?
325. If
not, the coming of the materializing Avatar would have to wait until the Christ
had departed following the fulfillment of His mission. This, however, seems
unlikely, as the sign Aquarius and the seventh ray will coincide for the next
two thousand or so years and a great manifestation of the Plan upon the
physical plane seems to be indicated. Just how long during the Aquarian Age the
Christ will remain with us is uncertain, but His term as World Saviour is some
5000 years—presumably until the end of the Age of Aquarius.
326. From
the next section of text, it appears that DK is again speaking of the Christ as
an Avatar. The end of the 20th century was not the end of “the
greater cycle”.
When He comes
at the close of this century and makes His power felt,
327. At
the time of the writing of A Treatise on Cosmic Fire, it was anticipated that
the Christ might appear towards the close of the 20th century.
328. In Initiation: Human and Solar, it was
anticipated that He might come even in the middle of the 20th
century, as we see below.
Certain
facts concerning these Masters, and Their work in the present and in the
future, may be in place here. First, the
work of training Their pupils and disciples to fit them to be of use in two
great events, one, the coming of the
World Teacher towards the middle or close of this present century, and
the other, the training of them to be of use in the founding of the new sixth
sub-race and in the reconstruction of the present world conditions. (IHS 60-61)
329. We
note above that it was anticipated that the Christ would come and “make His
power felt”. We have learned that when He comes He will be linked to Shamballa
(the planetary
He will
come as the Teacher of Love and Unity, and
the keynote He will strike will be regeneration through love poured forth on
all.
330. We
have a most uplifting prophecy, poignant in that it was written before the
Second World War.
331. It
reminds us that love is the great regenerating force.
As He
will work primarily on the astral plane, this will demonstrate on the physical
plane in the formation of active groups in every city of any size, and in every
country, which will work aggressively
for unity, co-operation and brotherhood in every department of life—economic,
religious, social and scientific.
332. Already
in the New Group of World Servers, this tendency can be seen.
333. At
the writing of A Treatise on Cosmic Fire,
DK did not extend our expectation towards a physical Reappearance.
334. Christ
as a representative of Neptunian Vishnu is deeply associated with the astral
plane. It is reasonable to conclude that, even if He is now expected in
physical form, a great deal of His work will be focussed on the regeneration of
the astral plane.
335. In a
way the Dalai Lama (with his message of love and positive emotion) is one the
Lord Maitreya’s Forerunners. The Dalai Lama seems to be a servant in Spirit of
the Maitreya Buddha.
These groups will achieve results now
impossible, owing to the retention of
buddhic force,
336. At
the time of this writing, the New Group of World Servers had not quite yet been
formed.
337. The
New Group of World Servers ruled by the fourth ray and Taurus, is closely
associated with the buddhic energy.
338. While
the New Group of World Servers has access to the buddhic force, it has not yet
been thoroughly released into expression—i.e., it is still somewhat retained.
but later this force will be set loose
on earth via the medium of the Great Lord,
339. The
release of the buddhic force depends upon the coming of the Great Lord.
340. The
wonder of that release can only be imaginatively anticipated—in the heart.
operating as an aspect of the Logos,
and as a focal point for the consciousness and energy of the Buddha.
341. When
the Christ returns He will
a. Act
as an aspect of the Logos. Are we speaking of the Planetary Logos or the Solar
Logos. In either case, the aspect of which we are speaking would be the second aspect.
b. The
consciousness and energy of the Buddha will also pour through the Great Lord.
This represents a type of spiritual cooperation of the highest kind. We have
already learned something of the manner in which the Christ and the Buddha
cooperate in relation to the Wesak Festival and the Festival of the Christ (of
Humanity and Goodwill).
It is this impending probability which is held
in mind during the century at the annual recurrence of the Wesak festival.
342. DK
does not call it a certainty, but the
later phases of His writing emphasized the certainty of the Christ’s decision
to reappear in physical form.
Students
would do well to further the ends of the occult Hierarchy by a similar concentration
at the time of the festival, thus setting up currents of thought which will
have a great appeal in the occult
sense of that term.
343. Here
we are being asked to cooperate as fully as possible with the Wesak Festival
(and presumably with the other Full Moon Festivals).
344. We
are being asked to participate in the evocation of the Coming One.
Indication of the nearing of this event will be
seen in the reaction which will be set up during the next twenty-five years against crime,
sovietism, and the extreme radicalism
which is now being made use of by certain powers to achieve ends contrary to
the plans of the Lord.
345. This
reaction has occurred. The period discussed takes us to 1950, approximately.
Part of the expected reaction saw the formation of the United Nations in the
1940’s.
346. The
extreme radicalism may be associated with the reactionary forces which found
expression through the Nazi and other fascist movements.
The era of peace will be ushered in by a gathering
together on earth of the forces which
stand for construction, and development, and by a conscious deliberate
banding together of groups in every land who embody the principle (as far as
they can vision it) of Brotherhood.
347. DK is
speaking of a kind of movement to be inspired by the energies the second ray
and the sign Gemini—one of the major signs of Brotherhood.
348. Gemini
expresses the Forces of Reconstruction. The Second World War was not foreseen
with certainty at the time of this writing, but immediately following the war
(and even during the latter part of the war), DK laid emphasis upon three types
of forces associated with the three signs which rule the Higher Interlude of
the year:
a. The
Forces of Restoration through Aries
b. The
Forces of Enlightenment through Taurus
c. The
Forces of Reconstruction through
Gemini
349. It is
clear that humanity needs the intelligent application of second ray forces.
Watch [Page 756] the signs of the times, and be
not discouraged over the immediate future.
350. Ever
wise advice…wise also in these times of gathering menace.
351. Humanity’s
sight is short and its problems immense, but the spiritual future is sure
(though delay, as in the past, is possible).
The appearance of the Great Lord on the
astral plane (whether followed by His physical incarnation or not)
352. DK is
cautious in His predictions…
353. Yet
He does hold out the possibility of a physical incarnation.
will date
from a certain Wesak festival at which a mantram (known
only to those attaining the seventh Initiation) will be pronounced by
the Buddha, thus setting loose force, and enabling His great Brother to fulfil
his mission.
354. We
must wonder whether this Wesak Full Moon was that which occurred in 1946. DK
spoke of the formation of the Ashram of Synthesis in His message for the 1946
Wesak Full Moon.
355. The
implication of this section of text is that the Buddha has attained the seventh
initiation.
356. Elsewhere,
we are given to understand that neither the Buddha nor the Christ has completed the seventh initiation but
will do so during the Aquarian Age.
That will be heard when the Christ completes His work at the
time of the Second Coming. Then the great seventh initiation, which
is a dual one (love-wisdom in full manifestation motivated by power and will),
will be consummated, and the Buddha and the Christ will together pass before
the Lord of the World, together see the glory of the Lord, and together pass to
higher service of a nature and calibre unknown to us. (R&I 83-84)
Hence
the gradual recognition of the Wesak festival, and its true significance in the
occident is desirable, and opportunity will be offered to all who are willing to
place themselves in the line of this force, and thus become vitalised by it,
and consequently available for service.
357. When A Treatise on Cosmic Fire was written,
it was still early days in the AAB Movement. DK went on to emphasize the
importance of the Wesak Festival and His students upheld its celebration in a
consistent and attentive manner.
358. As
the Wesak is the
The
reaction mentioned above, will also become possible through the pressure
brought to bear by the present
children, [of 1925] many of whom are chelas and some initiates. They have come in to prepare the way for the coming of His Feet.
359. True
disciples and initiates will not tolerate a compromising of their consciousness—which
movements like sovietism and Nazism represent.
360. They
have certainly come and in many ways that way
has been prepared. But it may well be that complications arose due to the
discovery of the power of atomic energy and plans had to be delayed.
When the hour strikes (five years prior to the
date of His descent)
361. A
descent (at the time of this writing) anticipated in relation to the astral
plane…
362. So,
then, the descent would have been from the plane of mind.
they will be in the full flower of their
service and will have recognised their work, even though they may not
be conscious of that which the future holds hid.
363. These
words seem to refer to the possibility of the Christ’s Reappearance towards the
middle or, at latest, the close of the 20th century.
364. At
the end of the century those who were children in 1925 (when the book was
published) would be quite old to be seen as “in the full flower of their
service”. So we may presume that, before WWII, the Reappearance of the Christ
was anticipated somewhat before the
close of the century.
365. In a
much later essay in the late 1940’s, when the Tibetan describes the Christ coming
on a “wave of expectancy”, His Coming is predicated on the work of disciples
(disciples outwardly working in relation to externalized Masters Who will be
recognized and consulted by the governments of the period). It is obvious that
the period lies somewhat ahead. It becomes clear that hierarchical hopes for
visible emergence have been somewhat delayed.
When the hour
has come (and already a few cases are to be found), many cases of overshadowing
will be seen and will demonstrate in a threefold manner.
366. DK is
speaking of the few cases of overshadowing which had occurred by the time of
the writing of A Treatise on Cosmic Fire
. The overshadowing or intended overshadowing of Krishnamurti, may have been a
case in point. Some of the accounts point to the year 1925 as important in this
process.
In all
countries, in the orient and the occident, prepared
disciples and highly evolved men and women, will be found who will be doing
the work along the lines intended, and who will be occupying places
of prominence which will make them available for the reaching of the many; their bodies also will be sufficiently
pure to permit of the overshadowing.
367. We
note the requirement of “reaching the many”. The Spiritual Hierarchy is
practical and realizes that large numbers of people must be reached if
hierarchical plans for humanity’s upliftment are to be successful
It will
only be possible in the case of those who
have been consecrated since childhood, who have been servers of the race all
their lives, or who, in previous lives, have acquired the right by karma.
368. Let
us look at the requirements of those who will be in fit condition to be
overshadowed by the Christ:
a. They
will be disciples and highly evolved men and women
b. The
will be working along the lines intended
c. They
will be occupying places of prominence so that they can reach many
d. Their
bodies will of sufficient purity to permit the overshadowing
e. They
will have been consecrated since childhood
f.
They
will have been servers of the race all of their lives
g. Or,
they will have acquired in previous lives the karmic right to be overshadowed.
(These last three requirements are exacting.)
369. DK is
speaking of a definite way in which the Christ will make His influence felt
upon the Earth. Perhaps on the way to our present era, waves of His influence
have been felt in the manner here predicted.
This
threefold overshadowing will manifest as:
370. DK
becomes more technical now concerning the manner of the overshadowing. Three
instances are described.
First. An
impression upon the physical brain of the [Page 757] man or woman, of thoughts,
plans for work, ideals and intentions which (emanating from the Avatar)
371. In
this context, Christ is called “the Avatar”.
will yet be unrecognised by him as being other
than his own; he will proceed to put them into action, unconsciously helped
by the force flowing in. This is literally a form of higher mental
telepathy working out on physical levels.
372. Perhaps
many fine ideas for the salvaging of the race have come in this manner.
373. DK is
telling us that this method of overshadowing involves a telepathic contact
between the Christ and the one being overshadowed.
374. We
must conclude that there are many who are consciously helped in their
discipleship endeavors.
375. We
must also think that a successfully build antahkarana is required for this type
of overshadowing.
376. Impression
seems to come from the buddhic plane via the abstract mind.
377. We
are reminded that on the atomic subplane of the mental plane the faculty of
“spiritual telepathy” is to be found.
Second. The overshadowing of the chela during
his work (such as lecturing, writing, or teaching), and his illumination
for service. He will be conscious of
this, though perhaps unable to explain it, and will seek more and more to be
available for use, rendering himself
up in utter selflessness to the inspiration of His Lord.
378. Here
we have a method of “inspiration”. During work and service the disciple becomes
inspired in a manner he does not understand.
379. The
greater the degree of selflessness, the greater the influence and inspiration
of the Great Lord.
380. We
can be sure that the Great Lord seeks to avail Himself of every possible
suitable avenue of expression.
This is
effected via the chela's Ego, the force flowing through his astral permanent
atom; and it is only possible when
the fifth petal is unfolded.
381. We
are speaking, it seems, of the influence of the Ego on the higher mental plane.
The Ego (soul) we realize is connected with the astral body, just as is the
personality with the physical body and the Monad with the mental body.
382. The
true unfoldment of the fifth petal occurs at the time of the first initiation.
We might say that its complete unfoldment
occurs even a bit afterwards.
On the buddhic plane, when flashing forth at initiation, this number signifies the
full development of the fifth principle or quality, the completed cycle
of the Ego upon the five Rays under the Mahachohan, and the assimilation
of all that is to be learned upon them, and the attainment—not only of full
self-consciousness, but also of the consciousness of the group wherein a man is
found. It infers the full unfoldment of five of the egoic petals, leaving
four to open before the final initiation. (TCF 696)
383. Are
we saying that only an initiate of the first degree who has stood before the
Christ is available for this type of inspiration? It would seem so.
Third. The conscious co-operation of the chela is
necessitated in the third method of overshadowing. In this case he will (with
full knowledge of the laws of his being and nature) surrender himself and step out of his physical body, handing
it over for the use of the Great Lord or one of His Masters.
384. We
can see that this is a very advanced
method, and requires initiate status.
This is only possible in the case of a chela
who has brought all the three lower bodies into alignment, and necessitates the
unfolding of the sixth petal.
385. The
sixth petal will be completely unfolded by the time of the second initiation,
at which time it may be possible for the disciple to leave his body at will,
leaving the etheric-physical body intact.
386.
Through the action of the Rod as wielded at the first two Initiations,
the two outer circles unfold, the energy of the two is set free and the
two sets of force as embodied in the six petals are co-ordinated and become interactive. This
stage of petal adjustment
succeeds upon that called earlier "unfoldment" and has to do with the
simultaneous action of the two tiers of petals.
(TCF 883)
387. This
is a very important quotation showing us the degree of causal advancement of
one who could successfully attempt to offer His body to His Master or Teacher.
388. In
fact, it seems like the ability to offer such a service is occurring rather
early; the second initiation is a high stage of evolution but not that high.
389. Yet,
we will have accept what the Tibetan has said here until we know enough either
to recognize the truth of His assertion or to dispute it through experience (a
most unlikely prospect).
By an act of conscious will he renders up his
body, and stands aside for a specific length of time.
390. The
Initiate Jesus had all nine petals unfolded when He stood aside so that Christ
could utilize His body. Of this we are assured because He took the third
initiation as Joshua the Priest in a previous incarnation.
He is well known in the Bible history, coming
before us first as Joshua the Son of Nun, appearing again in the time of Ezra
as Jeshua, taking the third
initiation, as related in the book of Zechariah, as Joshua, and in the
Gospel story He is known for two great sacrifices, that in which He handed over
His body for the use of the Christ, and for the great renunciation which is the
characteristic of the fourth initiation. (IHS 56)
These methods
of overshadowing will be largely the ones used
by the Great Lord and His Masters at the end of the century,
391. The
methods will be used not only by the Great Lord but by the Masters as well.
392. We
can see that much was planned for the end of the 20th century.
Probably much of what was intended had not transpired.
393. Reviewing,
we have:
a. The
telepathic communication of ideas for service
b. The
inspiration of the chela as he is engaged in various kinds of service work
c. The
actual standing aside by the chela (out of his body) so that the Master or the
Great Lord can utilize that body.
and for
this reason They are sending into
incarnation, in every country, disciples who have the opportunity offered them
to respond to the need of humanity.
394. We
may question ourselves—were we sent
in this manner?
Hence
the need of training men and women to recognise the higher psychism, and the
true inspiration and mediumship, and to do this scientifically.
395. DK
never exhorts towards the development of the lower psychism. He seeks that we
be trained in…
a. Higher
psychism
b. True
inspiration
c. True
mediumship
396. The
Master H. has applied Himself to the scientific training of those who can
develop these types of sensitivity.
In fifty years time, [roughly 1975] the need for true
psychics and conscious mediums (such as H. P. B., for instance) will be
very great [Page 758] if the Master's plans are to be carried to fruition,
397. This
is the only way to guarantee (in a timely manner) that the intentions of the
Great Ones will be accurately received in the brain consciousness of a
sufficient number of human beings.
and the
movement must be set on foot in preparation for the coming of Him for Whom all
nations wait.
398. To
prepare men’s minds and hearts for the Reappearance of the Christ is the
greatest of our duties.
Prepare men for the reappearance of the Christ. This is your first and
greatest duty. The most important part of that work is teaching men—on a large
scale—to use the Invocation so that it becomes a world prayer and focusses the
invocative demand of humanity. (EXH 641)
In this
work many have their share, provided they demonstrate the necessary endurance.
399. We notice
the Vulcanian requirement—“endurance”. Many possible requirements might have been
named. How interesting that endurance was singled out! We are assured that the
task of preparing for His Coming will not be easy and will require sustained
application.
Naturally, the first group will be the largest, for it does not
necessitate so much knowledge, but more risk is entailed with them than with
the others—the risk of a perversion
of the plans, and of disaster to the unit involved.
400. Here
we are speaking of that form of telepathic impression which suggests ideas and
plans for service.
401. We
note the dual risk:
a. The
impressed idea may become subject to illusion, glamor and maya
b. The
unit receiving impression may be damaged through the energy impressed.
402. Few
there are who realize that risks involved in attempting to carry out even a
small portion of the Plan. High energies may descend and the unit (the human
being) may not know how to handle them. Further, opposition may be expected
from the Forces of Opposition.
The second group will be less numerous, and the last group will
involve only a handful, or two or three in certain countries.
403. We
can see that the requirements are very high. Two to three in a given country is
a tiny fraction. Apparently the countries involved are known.
404. Is it
really necessary, do we feel, that all three types of chelas be prepared and
consecrated from the very beginning of their lives, or is this requirement only
necessary for the last two types of overshadowing, and especially the last
type?
In this case, it will be verily true that,
through sacrifice, the Son of Man will again tread the highways of men, and His physical incarnation be a fact.
405. The
sacrifices of the ones who can form a energy-channel for the Great Lord will be
considerable.
406. Through
such prepared vessels, it is as if the Christ is again incarnating on the
Earth. There was a time when the “physical incarnation” of the Christ was
conceived as taking place through His
physically incarnated disciples.
407. Rigorous
consecration, cleansing and purification will be required of those in this
second group.
Very few will be thus available
for His use, as the force He carries
requires a peculiarly resilient instrument, but due preparation is
being made.
408. From
all accounts, Krishnamurti underwent a very long and painful preparation
process for the reception of the Christ’s overshadowing energy.
409. This
method of overshadowing is available to very few—far fewer than some may think
however many claims may be made.
Again the method of direct incarnation will be employed by certain of the Masters and
initiates through the process of:
410. In
this method of appearance, only Masters and initiates are involved.
a. Physical birth.
411. Initiates
incarnate. Arhats and Masters need not incarnate through the normal processes
of generation.
b. Appropriation of a suitable vehicle,
or body.
412. This
is the method of “standing aside”(requiring the opened sixth petal), as we have
been discussing.
c. Direct creation by an act of
will. This will be rare.
413. This
very last method is that of creating a mayavirupa, or will-created body.
The second, or middle, method will be the one
most frequently employed.
414. This
is the method of “standing aside” and rendering up the body for the use by a
higher spiritual agency.
Six of the Masters, as yet quite unknown
to the average occult student by name, have already sought physical
incarnation—one in India, another in England, two in northern America, and one
in central Europe, whilst another has made a great sacrifice, and taken a
Russian body in the desire to act as a peace centre in that distracted land.
415. This
material above is quite astonishing. Obviously such efforts escape the
detection of the average student.
416. Let
us list the places in which these Masters have sought incarnation (through the
second method—appropriation of a suitable vehicle or body):
a. One
in
b. One
in
c. Two
in
d. One
in central
e. One
in
417. We
see that there is no need for a Master to be born in the ordinary way. Such
would be a considerable waste of time.
418. With
careful and searching thought it may be possible to trace one or two of those
who have sought incarnation.
419. It is
interesting to hear Master DK calling
Certain initiates of the third Initiation have
taken feminine bodies,
420. The
implication is that the Masters listed above have chosen to work through masculine bodies—otherwise, why would DK
mention the difference?
421. This
is one of the references which suggest the necessity of a masculine body for
the fifth initiation.
—one in
422. Even
the animal kingdom is being prepared for the Reappearance of the Christ.
423. Given
the barbaric relations between human beings and many members of the animal
kingdom, we can understand why this might be the case.
424. Probably
if we think carefully (and review the last hundred years or so) we will find
high souls who have contributed to both these areas of service.
The
Master Jesus will take a physical vehicle, and with certain of His chelas effect a re-spiritualisation of the
Catholic churches,
425. Presumably
this would require finding and working through an appropriate vehicle. We are
not here speaking, I think, of the creation of a mayavirupa though we cannot be
certain.
426. It is
interesting that DK does not speak of the Catholic Church (singular) so He must
include a number of “churches” under the general category of Catholic Church.
427. The
suggestion of the word “re-spiritualisation” is that at one time the “Catholic
churches” may have been spiritual.
428. We
note that certain chelas of the Master Jesus will be necessary to accomplish
the task.
429. Some
of those in Master Jesus’ group are indicated in the following:
Certain great prelates of the Anglican and
breaking down the barrier separating the
Episcopal and Greek churches from the Roman.
430. Yes,
this is precisely the idea: The Episcopal, Greek (and presumably
431. We
seem to be discussing the ecumenical movement which from the early 1960’s
became a force to be reckoned with. Presently, there is some back-sliding along
this line.
This may be looked for, should plans progress
as hoped, about the year 1980.
432. Did
plans progress as hoped? We are not in a position to ascertain the facts of the
matter. We do know that Pope John Paul I came to power in 1980 and had, so we
hear, many reformist tendencies, but lived only a short time. Was he murdered?
There is much speculation which points in that direction.
433. When
considering the predications set forth around the year 1925, we see that there
may have been a considerable alteration of the time schedule. As stated, it may
be that the advent of atomic energy has changed everything.
The Master
Hilarion will also come forth, and become
a focal point of buddhic energy in the vast spiritualistic movement, whilst another Master is working with the
Christian Science endeavour in an effort to swing it on to sounder lines.
434. These
would be subtle comings forth. Perhaps these Masters (along with the Christ)
were expected to take incarnation in the latter part of the 20th
century. Certainly it would have been possible had there not been a Second
World War.
435. Apparently,
that which was expected has not occurred, at least externally.
436. With
regard to progress in the “spiritualistic movement” and within the field of
Christian Science, the results appear not to have been dramatic.
437. The
association of Master H. with the buddhic plane and the buddhic energy,
suggests the importance of soft-line rays in his makeup—His soul make-up, most
probably.
438. Although
it can be reasonably speculated that His Monad is upon rays one and five, could
He have been a sixth ray soul transferring eventually to the second ray?
439. The
ray history of the Masters is most interesting though obscure to us.
It is interesting to note that those movements which have laid the emphasis
so strongly on the heart or love aspect, may respond more rapidly to the inflow
of force at the Coming than other movements which consider themselves
very advanced.
440. DK
may be pointing to the Theosophical Movement (and even to the movement which He
stimulated through AAB). Such movements are very “mental” and their adherents
tend to consider themselves quite “advanced”. However, they may not be in a
position to take advantage of the tremendous heart simulation which may be offered.
441. We
recall that the Christ is coming to stimulate the energy of love within the human
race.
The
"mind may slay" the recognition of the Real, and hatred between brothers swing the tide of love-force away.
442. DK is
warning His own students and also students of various occult organizations
against their tendency to wield the forces of hatred and separatism through the
lower mind.
443. This
warning must be taken to heart. A little investigation of conditions as they
exist in various occult groups and in the relations between such groups will
reveal that DK’s warning is well-founded.
The three
Masters so closely allied with the theosophical movement are already making
Their preparations, and will also move among men, recognised by Their Own and
by those who have eyes to see.
444. These
Masters are Master Morya, Master Koot-Hoomi and Master Djwhal Khul.
445. It is
also possible that Master DK may be leaving Himself out of the picture and may
be referencing Master R.
446. DK is
telling us that these three Masters will be taking incarnation. As They already
have vehicles of expression, there will be no need for them to ask one of Their
chelas to “stand aside”.
447. We
must remember that Master DK was, at this time, signing Himself only as the
Tibetan. The link between the Tibetan and Master DK had not yet been
ascertained (by most) nor affirmed by Him.
To those
of Their chelas on earth who undergo the necessary discipline, opportunity will
be offered to work on the astral plane and, should they so choose, an immediate
incarnation, provided they have
achieved continuity of consciousness.
448. This
work on the astral plane will proceed during incarnated life.
449. That work
will continue following etheric-physical death and an immediate incarnation
will follow—such is the emergency and, thus, the need for incarnated disciples.
450. How
interesting that an “immediate incarnation” is available only to those who have
achieved continuity of consciousness. DK encourages us in this cultivation,
advising us to learn to fall asleep consciously.
He Who is known as D. K. is planning to
restore—via His students—some of the old and occult methods of healing and to
demonstrate:
a. The place of the etheric body.
b. The effect of pranic force.
c. The opening up of etheric vision.
451. From
what is here said, we cannot tell whether Master DK is numbering Himself among
the three Masters intimately associated with the Theosophical Society, and yet,
it seems He must be, as He assisted HPB with much of the information found The Secret Doctrine and took His fifth
initiation in the year the Theosophical Society was founded.
452. DK
(without stating that He, as the Tibetan, actually is DK) is telling what He will do when He externalizes or takes
incarnation. At the time of this writing, He was not using a mayavirupa, though
we cannot be certain that such is now the case.
453. DK
went on to write Esoteric Healing,
discussing the place of the etheric body and the effect of pranic force. He
also hinted at the possibility of opening up etheric vision.
454. He
seems to be telling us that He is definitely one of the Masters Who plans to
externalize. He may also be hinting that He is one of the Masters closely
associated with the Theosophical Society.
455. Students
of AAB may be quite convinced that this is the case, but the thought is still
violently rejected by many members of the TS.
It is not permissible to say more in connection
with the plans of the Great Ones.
456. Already,
tremendous distortion has set in and has confused many well-meaning seekers.
Their
appearing will not be simultaneous in time, for the people could not stand the tremendously increased inflow of force,
and recognition of Them and of Their methods will depend upon the intuition,
457. Such
recognition will certainly not depend upon Their Self-proclamation.
458. Amalgamation
around a Master will depend upon the Law of Recognition.
459. The
Higher Powers have ever to be cognizant of Their impact upon unprepared
humanity. All plans for externalization are exquisitely co-measured.
[Page
760] and the training of the inner senses.
They come with no herald, and
only Their works will proclaim Them.
460. If
the Masters stand ready to be proclaimed by Their Work, an example is set for
disciples in the world. Disciples must not proclaim themselves as disciples and
certainly not as initiates.
461. The
use of “fanfares” certainly inhibits the work from going forward as it should.
(e.) Impulse and Incarnation. Perhaps light upon this very difficult
question of the incarnating jivas, of adepts and of avatars
462. DK
calls it a difficult subject. It is difficult, perhaps, because it is so
subject to glamour.
may come
if the student remembers that:
1.
An ordinary man demonstrates the third
aspect of intelligent activity in his personality life, and is evolving consciously
the second aspect, or the egoic manifestation on the physical plane.
463. This
is the position in which most of us find ourselves. We are attempting to move
from intelligence to love; from the third aspect of divinity to the second. We
are trying to bring our Ego through into physical plane expression.
2. An adept
in incarnation is demonstrating fully the second aspect as well as the third,
and in his own internal life is in process
of evolving the first aspect, or is endeavouring to bring through the monadic life into conscious
activity on the buddhic plane.
464. While
an Adept does have access to the first aspect, this section of text seems to suggest
that that access if not yet full.
465. Only
a Chohan is fully expressing the monadic life.
466. But
let us notice that the monadic life is to express on the fourth or buddhic
plane which is numerically resonant of the second plane, the plane of the
Monad.
467. A Master
is a Master of buddhic life.
3. An
avatar
demonstrates one of two things, according to his peculiar karma:
468. An
Avatar (as here considered) is of higher spiritual status than an Adept.
469. Let
us note that an Avatar (although He has naught to gain from the sphere to which
He benevolently descends) still has karma—a peculiar one.
a.
The pure light of the
Monad,
brought through by means of the
perfected Ego and personality on to the physical plane.
470. The
“Ego” in this instance, will be the spiritual triad and not the Ego within the
causal body which will no longer exist. We understand this to be the case
because the Ego is called the “perfected Ego”.
471. We
also realize that an Avatar would no longer have a causal body and thus, the
Ego would not be confined to the higher mental plane.
The line of force extends straight through from monadic levels to the
physical.
472. This
is a straight and uninterrupted line of expression.
473. An
Avatar of this kind (even though a “Human Avatar”) is a Monad in expression.
b. The
light of the Logos Himself in one or other aspect, this being transmitted consciously via the Monad straight through to
the physical plane from the planetary Logos, or even from the solar
Logos Himself.
474. An
Avatar may convey not only the light of His own Monad, but the “light of the
Logos” through that Monad.
475. Some
Avatars may be so advanced that the light of the Solar Logos may be transmitted through Their Monad. It would seem
that Sanat Kumara is one such Avatar, for indeed, He has descended onto the
systemic etheric plane within the sphere of our Earth-globe.
In the first two cases, desire for sentient existence,
or desire for service to humanity, are the factors which produce
physical manifestation (one through the force of evolution itself, the other through a
conscious act of the will).
476. In
the first two cases, there is an emphasis upon the factor of desire—ordinary desire in the case of
the “ordinary man” and high and selfless desire in the case of the adept.
Desire for sentient existence
is but the latent second aspect seeking expression by means of the Not-Self,
and in the other case the manifested
second aspect consciously utilises form as a means to an end.
477. DK
elaborates on the two aspects of desire—one for the ordinary man and the other
for the Adept.
478. Desire
is directly connected to the second aspect of divinity. The energy of the
astral body is based upon the energy of love.
479. The
Master is already manifesting the second divine aspect and seeks to express
that aspect through the medium of the form. The Master, unlike the ordinary
man, is not seeking to develop the
second aspect.
In the case [Page 761] of all avatars it is the
will aspect which is brought into play,
480. The
progression is clear:
a. An
ordinary man seeks to develop the second aspect in the midst of the third to
which he is habituated
b. The
Adept seeks to express the already developed second divine aspect through the
third, developing the first aspect.
c. The
Avatar seeks to express the already developed first aspect through the second
and third aspects (also developed).
and which produces appearance either the will of
the perfected adept, such as the Buddha Himself, or (as in the case of the
true Avatar, Who is, and Who has not achieved) the will of the planetary
Logos or of the solar Logos, taking
form for a specific purpose.
481. We
are speaking here of three kinds of Avatars:
a. Avatars
like the Buddha Who have achieved. The Buddha is not just an Adept, but a
“perfected” Adept.
b. An
Avatar like the Planetary Logos Who is
c. An
Avatar like the Solar Logos, Who is.
482. It is
sometimes questioned whether the Buddha is an Avatar, or the Christ for that
matter. There are a number of references which explicitly depict Them as
Avatars.
483. The
following statement (one among several) confirms it.
The Avatars most easily known and recognised are the Buddha in the East
and the Christ in the West. (ROC 10)
484. We
have to wonder how the taking of form by a Planetary Logos or a Solar Logos
would appear.
It involves a higher display of the creative
faculty than that displayed by the Adept in the creation of His body of
manifestation, the Mayavirupa.52
485. The
coming in of a true Avatar (one Who is)
involves a still higher expression of creativity than is expressed in the
making of a mayavirupa.
486. The
day will come when such exalted Beings as a Planetary Logos or Solar Logos may
be considered (with respect to Their systems or schemes) Avatars. Their Coming
is always preceded by the coming in of lesser Avatars Who prepare the field for
Their ultimate appearance.
Footnote 52: The Mayavirupa is literally the illusory form;
it is the body of temporary
manifestation which the Adept creates on
occasion and in which He functions in order to make certain contacts on the
physical plane and to engage in certain work for the race.
487. It
seems that a number of the Masters utilize a mayavirupa. It is the case with
Master M. and KH though not yet (at the time of this writing) with Master DK.
488. The
Christ also has a physical body which we may assume is a mayavirupa.
489. The
terms “temporary” and “on occasion” are of interest. It seems that a mayavirupa
can be generated at will, on occasion as needed.
490. There
is a question whether such a vehicle is sustained over a prolonged period of
time or whether it is more convenient simply to generate it as needed.
491. We
noted that this method of incarnation was the rarest.
The terms "appropriation of a physical
body"
492. Usually
the physical body of a chela of a Master…
and
"creation of a physical body"
493. This
is the creation of a mayavirupa…
must be extended to include all the planes
of the solar system, and not just our physical plane, the seventh subplane
of the cosmic physical.
494. If
the Being concerned is a Planetary Logos or Solar Logos, then all the planes of the our solar system
could be involved in the generation of a mayavirupa. As the majority of Logoi
are out of incarnation at any one time, a temporary generation of such a
vehicle could happen as larger needs are made apparent. We can only speculate
according to the Law of Analogy and really can know nothing of such large-scale
mayavirupic creations.
495. When
a mayavirupa is created, there must also be created the semblance of an astral
and mental vehicle. The usual mayavirupa of a Master is meant to function in
the worlds usually controlled by the units in the atomic triangle and its
vehicles. A Master creating a mayavirupa already possesses His triadal and
monadic vehicles.
496. When
an appropriate body is appropriated by a Master (rather than created by will),
we might assume that it is principally the etheric-physical body which is
appropriated and that a Master brings His own subtle vehicles into the body
appropriated.
497. If
the chela of the Master stands aside, the chela is standing aside in his subtle
vehicles, leaving his etheric-physical vehicle for the Master.
498. The Master
(Who may no longer have an astral permanent atom and mental unit) must in some
way approximate these tiny energy centers and the vehicles generated around
them. This is a matter for technical research and discussion.
The causes which combine to produce incarnation,
are seen to be three:
1. Egoic impulse.
2. The activity of the solar and lunar
Angels.
3. Karma, or the place which antecedent
action plays in producing manifestation.
499. Here
we have three antecedents to incarnation.
500. When
we speak of “Egoic impulse”, are we speaking of the Ego within the egoic lotus;
of the Ego as spiritual triad; or of both? There are many mysteries concerning
the Ego. In one chart (EA 35) man on the buddhic level is called the “Solar
Angel”.
501. It
would seem that the activity of the Solar Angels is part of Egoic impulse. This
matter can only be clarified when the role of the rather many solar angels
constituting the egoic nature of man and the relation of those man to the one Solar Angel is more completely
understood. At the moment, this relationship is something of a mystery.
502. We
are told that all Agnishvattas have passed through the human stage and that the
egoic lotus is composed of Agnishvattas the energy of which creates and
sustains the petals of the egoic lotus. What we have to understand is the
relationship between the devas which normally inhabit the higher mental plane
and the Agnishvattas, or whether such devas (which presumably have not necessarily been men previously—this
must be researched) are sometimes called by the name “Agnishvattas”.
503. The
factor of karma involves the units of the atomic triangle and the role which
the past has upon the building of the vehicles of the personality.
We can hardly dissociate them in the
consideration of our subject owing to the innate constitution of the egoic body
itself
504. This
is exactly the case. The Solar Angel or solar angels are intimately involved in
that which we call “Ego”.
and the factor the indwelling consciousness plays in producing appearance through
an act of will.
505. The
“indwelling consciousness” is the consciousness within the Egoic body. The
“Ego” is, in a way, more a state of identity and consciousness than a vehicle.
506. As
the Solar Angels are a part of the egoic lotus, and as the lower permanent
atoms and mental unit are considered to be within
the causal body (and are the points through which the lunar angels work in the
creation of the personality vehicles), and as the indwelling consciousness
dwells within the vehicle on the higher mental plane made by the Solar Angels,
we can see how inseparably they must all work together.
Let us briefly, therefore, reconsider what we have
learned anent the egoic body and its constitution, and then take up the steps
followed by the Ego in producing results in the three worlds.
507. We
must continue to differentiate between the Ego and the egoic body. The Ego is
an Identity with a state of consciousness. The egoic body is the vehicle in
which that Identity and its state of consciousness ‘resides’ or focuses.
We have seen that on the third level of the
mental plane, the egoic lotus is found and the student should picture it to
himself as follows:
508. Here
follows one of the brilliant descriptions of the egoic lotus.
509. DK
speaks of the egoic lotus as on the third
level of the mental plane because that is where the majority of egoic lotuses
are to be found and that is where it is first created.
Concealed at the very centre or heart of the lotus is a brilliant
point of electric fire of a
blue-white hue (the [Page 762] jewel in the lotus) surrounded, and
completely hidden, by three closely folded petals.
510. Blue-white
is a color closely associated with Sirius.
511. We
note that the point of electric fire is “completely hidden” by the three
closely folded petals.
512. We
are describing a period in the history of the egoic lotus when this is the
case. As one enters the process of initiation, the Jewel in the Lotus is no
longer completely hidden.
Around
this central nucleus, or inner flame,
513. The
combination of the brilliant point of electric fire and the three closely
folded petals are, together, the
“central nucleus or inner flame”.
514. Petals,
we remember, are whorls of energy.
are
arranged the nine petals in circles of three petals each, making three circles
in all.
515. Around
the central nucleus are arranged the three circles of three petals each—nine in
all.
516. Nine
is a number closely connected with the third aspect and, thus, the nine petals
represent the Brahma aspect of the egoic lotus, the three innermost petals the
Vishnu aspect and the Jewel in the Lotus the Shiva aspect.
These
petals are formed out of the substance of the solar angels, as are the central
three,—substance which is not only sentient as is the substance of the forms
in the three worlds and the lunar bodies, but which has an added quality of
"I-ness" or of self-consciousness, enabling the spiritual unity at the centre (by means of it) to
acquire knowledge, awareness, and self-realisation.
517. Here
is one of the most important paragraphs relating to the Solar Angel or solar
angels and the development of ahamkara, or “I-consciousness”.
518. In
one way, the petals must necessarily be formed of the matter of the higher
mental plane, but in another way, this higher mental substance, is moulded and
substanded by solar angelic energy. Let us remember that substance is energy-substance. The higher mental
plane experiences an infusion of solar angelic energy.
519. We
note that the term “solar angels” is plural and this plural hints at the mystery of the solar angels, for we
have the Solar Angel and the “solar angels”.
520. There
must necessarily be a Hierarchy of Solar Angels though any thorough description
of this Hierarchy is not within our grasp.
521. At
the center of the egoic lotus resides the “spiritual unity”, which we may think
of as the consciousness of the Monad, projected through the spiritual triad and
into the Jewel in the Lotus.
522. The
quality of “I-ness” possessed by the energy-substance of the petals is an
energy which compels reflexive perception.
It draws perception from extension always back toward a center of perception which is increasingly felt to be real—an “I”
or “Ego”—a center of identity.
523. Sentiency
is not, per se, ‘center-referencing’. Energy-whorls endued with the quality of
“I-ness” are, however, center-referencing. It is as if such energy compels the
Perceiver at the heart of the lotus always to ‘see itself reflected as if in a
mirror’. Thus, the one at the center becomes an increasingly ‘real’ or central
factor in the field of consciousness, and can never be forgotten.
These nine petals are of a predominant orange
hue,
524.
525. Orange,
so fundamental to the nature of the Solar Angel or solar angels, is the only
color which appears in all the
petals.
though
the six other colours are found as secondary colours in a varying degree.
526. DK
speaks of the six other colors. We
would normally understand which colors He means, except that there is no red in
the egoic lotus.
527. The
six other colours include two shades of blue. This is probably because our
solar system tends to deflect red so that a certain rounding out may be
achieved.
The inner
three petals are of a lovely lemonyellow
hue.
528. This
color is especially associated with buddhi and Mercury and so are the innermost
three petals.
529. We
can learn much from contrasting orange and yellow—the first belonging more to
manas and the second to the intuition or pure reason.
At the base of the lotus petals are the three
points of light which mark the position of the permanent atoms,
530. As we
have often stated, not all of these points of light are permanent atoms. One of
them is a mental unit.
531. The
phrase “marks the position of” is interesting. Are the three points of light
the permanent atoms, per se, or do these points only indicate the location
where the permanent atoms may be found.
and which are the medium of communication
between the solar Angels and the lunar Pitris.
532. This
is an important idea. The Solar Angels are to influence and control the Lunar
Pitris. The permanent atoms are the conduit through which this is done.
533. From
various references we find that both
the Lunar Pitris and the Solar Angels manipulate or work through the units in
the atomic triangle—two permanent atoms and one mental unit.
By
means of these permanent atoms the Ego, according to its state of evolution
can construct his lunar bodies,
534. This
Ego involves the monadic consciousness at the heart of the lotus; the triadal
consciousness reflected in the egoic lotus; the Ego within the causal body; and
the Solar Angel (solar angels) contributing its/their reflexive consciousness to
the consciousness of the Ego.
535. We
must not forget that of the three major kinds of Lunar Pitris, the second kind
is also involved in the construction of the egoic body.
acquire knowledge on the lower three planes, and
thus buy his experience, and becomes aware.
536. To
“buy” ones experience is to spend energy in a certain direction and in a certain
way to acquire certain experience. Buying is a an outflow of energy which
results in the acquisition of other energies and energy patterns.
537. Let
us tabulate that which the members of the atomic triangle permit the Ego to
accomplish in the three lower worlds:
a. The
Ego can construct the lunar bodies
b. The
Ego can acquire knowledge on the lower three planes
c. The
Ego can thus “buy his experience”.
d. The
Ego can become aware.
On a higher turn of the spiral, the Monad through the egoic petals, and
thus with the aid of the solar Angels, acquires knowledge and equally
on more exalted levels becomes aware.
538. We
have two type of awareness developing—egoic and monadic.
539. It
seems that the Solar Angel(s)(or solar angels) are inseparable from the egoic
petals. This can be explained by the idea that some of the energy-substance of the Solar Angel/solar angels is/are
invested in the petal substance. This does not mean that the Solar Angel or
solar angels is/are entirely invested
in the petals of the egoic lotus.
540. Always
a higher agency uses a lower agency in order to increased its consciousness.
541. The
Monad needs the Solar Angel/solar
angels to acquire new kinds of knowledge and awareness.
The light within these permanent atoms has a
dull red glow
542. This
is especially so at the beginning of the evolutionary process.
and we
have, therefore, all the three fires demonstrating in the causal body
543. While
the units in the atomic triangle are each found upon their own plane, they are
also (due to the pervasive extension of the causal body), found ‘spatially’ within that causal body.
—electric
fire at the centre,
544. This
is demonstrating in the blue–white light of the Jewel in the Lotus, especially.
We cannot really say that electric fire demonstrates through the three petals
of lovely yellow hue.
545. To
some extent, the innermost petals may be considered as related to electric fire
just as the spiritual triad can be considered so related. Really, the spiritual
triad is related to both solar fire
and electric fire. We can say the same of the three innermost petals.
solar fire enclosing it as the flame encloses
the central nucleus or essence in a candle flame,
546. By
“central nucleus”, we mean both the brilliant point at the center and the three
petals closed down upon the point.
547. It is
significant that an orange flame encloses a blue and more central flame.
548. All
nine petals of the three tiers are examples of solar fire, yet if we think of
only the Jewel in the Lotus and the twelve petals, the nine petals represent
the third aspect of divinity.
and fire by friction, this latter fire
resembling the glowing red wick which lies at the base of the higher flame.
549. The
candle analogy is important and should be pondered.
550. Fire
by friction is represented by the three points of fire in the atomic triangle.
551. The
units in the atomic triangle are often likened to the material wick.
552. We
can see that the ordinary candle is, in its structure, very much like the egoic
lotus. To realize this is a simplification.
553. Three
colors, principally, are involved—blue, orange and red. The very center of the
flame can be considered as demonstrating no color at all.
These three types of fire on the mental plane
554. No
matter how diverse the types of fire, they are, still, all of them, found upon
the mental plane.
—meeting and unified in the egoic
body—produce in time a radiation or warmth
555. With
respect to the egoic body, the type of streaming radiation is solar fire.
Although all three types of fire are found on the mental plane, the fires of
the members of the atomic triangle are not found in that part of the mental
plane ruled by solar fire.
556. Although
all three fires are to be found within the full egoic lotus, solar fire is the
fire most characteristic of the egoic lotus.
which streams out from all sides of the lotus,
and forms that spheroidal shape noted by investigators.
557. DK is
teaching us how to account for the spheroidal shape of the causal body.
558. When
thinking of the spheroidal shape, we must differentiate the egoic lotus from
the causal body.
[Page 763] The more fully developed the Ego may
be,
559. Presumably,
we mean both the consciousness of the Ego and its vehicle.
and the
more the petals are unfolded,
560. This
is the vehicular response to the unfoldment of the consciousness of the Ego.
the greater
the beauty of the surrounding sphere, and the more refined its colouring.
561. Some
of the major goals of evolution is beauty and refinement—both qualities related
especially to the fourth and seventh rays, with some of the second ray
included.
562. We
are all in the process of unfoldment—in terms of our consciousness and in terms
of the vehicles of consciousness.
At the early
stages after individualisation, the egoic body has the appearance of a bud.
563. We
have been told that there are, technically speaking, no more bud lotuses at this time. Perhaps a bit later in the
fourth round, when a few of the higher animals are allowed to cross over into
the human kingdom, there will be bud lotuses again.
The door of individualisation or of entrance into the human
kingdom has been closed since Atlantean times, but under the new influence it will be partially opened; it will be
set ajar, so that a few animals will respond to soul stimulation and discover
that their rightful place is on the human side of the dividing door. Part of the reorganisation which will go on
as a result of the seventh ray activity will concern the relation of humanity
to the animal kingdom and the establishing of better and of closer relations. (EP I
371)
The electric fire at the centre is not apparent,
564. Though
it is there. The three petals which
have been created by the downflow of buddhic energy are, at this stage, folded
down upon the electric center.
and all
the nine petals are closed down upon the inner three;
565. Yes,
the inner three are there, but all is in an embryonic state.
the orange colour has a dead aspect
566. The
egoic lotus grows in its livingness as time progresses, and its appearance
reflects this through an increasing vitality of color.
and the
three points of light at the base are just points and nothing more;
567. These
three points of light are indicators of the permanent atoms and mental unit
comprising the atomic triangle, but, indicate that the atomic triangle is in an
unstimulated state.
the
triangle which is later seen connecting the points is not demonstrated.
568. Each
point of energy must achieve a certain degree of stimulation before there can
be a reciprocal relationship between the stimulated points and triangles
forming between the energy point as a result.
The
surrounding sphere is colourless and is only to be appreciated as undulatory
vibrations (like waves in the air or ether) reaching barely beyond the petal
outline.
569. There
is virtually no radiation at this point.
570. The
fundamental wave motion is present, reflective of the Law of Vibration. These
undulations have very little extension.
571. Quality
is not yet inbuilt.
572. Later
the radiation of the causal body will reach well beyond the “petal outline” and
so the appearance of the causal body will be of a vehicle larger than the egoic
lotus.
By the time
the third Initiation is reached, a wondrous transformation has transpired.
573. DK
shows us a tremendous contrast.
574. It is
clear that by this time the egoic lotus has become a thing of beauty.
575. In
this case the word “transformation” means an enhancement of the form.
The outer
sphere is palpitating
576. The
palpitating motion shows a great deal more stimulation than an undulatory
motion.
577. This
palpitation is probably correlated with the pulsations we can expect at the
center of the lotus.
with
every colour in the rainbow,
578. We
must ask if the color red is
included, given that it does not appear in any of the petals of the egoic
lotus.
579. Yet,
if the soul in question is on the first ray, will not red appear in the causal
body in some manner?
and is of wide radius;
580. Certainly
extending beyond the petals. We remember above that the undulatory vibration
reached barely beyond the petal outline.
the
streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the
circle, resembling the rays of the sun.
581. DK
calls the circulating energy “electrical energy”. This is probably a
generalization, as all energy is, in a sense, electrical energy. Probably we are not speaking exclusively of
electric fire.
582. At
this stage of development, three factors are to be found in relation to the
egoic lotus:
a. The
egoic lotus, per se
b. The
causal sphere with its periphery
c. The
streams of electrical energy circulating within the periphery and escaping
beyond it
583. We
are witnessing a display of considerable intensity of radiation.
The nine petals are fully unfolded,
584. We
are speaking of the developments as they have occurred by the time the third
initiation has been reached. This has to be remembered. While it is often
difficult at the earlier two initiations to determine exactly how many petals
are unfolded and to what extent, the unfoldment of nine petals at the third
degree is a definite achievement.
forming a
gracious setting for the central jewel,
585. In
this case the three petals surrounding the jewel are not mentioned. It is as if
the jewel and those three inmost petals are considered as a unit.
586. The
three innermost petals have been called “enshrining petals”.
and their
orange hue is now of a gorgeous translucence, shot with many colours,
587. We
remember that, initially, the orange was rather dead in appearance.
588. To
the fundamental orange (so closely related to the flame color of the solar
angels) many qualities represented by many colors have been added. The colors
of absorbed rays and astrological factors have also been built in.
589. The appearance
of opacity has been transcended. It is as if the petals glow from within.
that of
the egoic ray predominating.
590. DK is
telling us that, once this high stage of evolution has been reached, the color
of the egoic ray predominates in the petals.
591. If
the egoic ray is the first, again, will the color red be present or will the
color blue take its place?
The
triangle at the base is now quickened and scintillating, and the three points
are small blazing fires, showing to the eye of the clairvoyant as sevenfold whorls of light,
circulating their light from point to point of a rapidly moving triangle.
592. The
triangular formation is now in full demonstration. The points are no longer
dimension but blazing and the points are no longer isolated but triangularly
connected.
593. Perhaps
there is a geometry to this triangle which may reveal something about the
deeper structure of the Ego or of the Monad.
594. We
are told that the three points demonstrate as “sevenfold whorls of light”. This
would be true in relation to the physical permanent atom and the astral
permanent atom, but could not be true in relation to the mental unit which has
only four spirillae or whorls.
By the
time the fourth Initiation is reached, the activity of this triangle is so great that
it looks more like a wheel in rapid revolution.
595. The
appearance of a wheel demonstrates that the consciousness is in process of
overcoming the illusion of time and space.
596. The
sphere is the perfect figure (three dimensionally) and the circle, if we deal
with only two dimensions.
It has a
fourth dimensional aspect.
597. The
sphere or wheel has a “fourth dimensional aspect” because it seems to turn on
itself.
598. In a
certain respect, the buddhic plane is the fourth dimension, and the
consciousness characteristic of it can perceive the simultaneity of processes
which were hitherto conceived as sequential and linear.
599. We
may recall that as the various initiations are approached, different sets of
chakras (depending on the initiation) begin a process of fourth-dimensional
rotation—the etheric chakras before the first initiation; the astral chakras
before the second initiation; the chakras on the lower mental plane before the
third initiation.
600. The
fourth dimensional rotation here referenced concerns the entire atomic triangle
rather than chakras of the etheric, astral or lower mental vehicles (which also
achieve their fourth-dimensional appearance at the appropriate time).
The
three petals at the centre are opening up, revealing the "blazing
jewel."
601. These
are the synthesis petals. Their opening began with the first initiation, but it
can be presumed that the opening is now (as the fourth initiation is
approached) greater and more revelatory of the jewel. At one point these three
petals are said to “burst open”.
At this initiation, through the action of the
Hierophant wielding the electric Rod of Power,
602. This
electric Rod of Power is the "Flaming Diamond". The Initiator is the
Lord of the World.
the three fires are suddenly stimulated
by a downflow of electric, or positive force, from the [Page 764] Monad,
603. Note
the monadic involvement in the destruction of the causal body.
and their blazing out in response produces that
merging
604. Buddhic
energy is involved in the merging. Buddhi is the energy of merging.
which destroys the entire sphere, dissipates all appearance of form,
and produces a moment of equilibrium, or of suspension, in which the "elements are consumed with
fervent heat." The moment of highest
radiation is known.
605. It
seems to take all three fires to destroy the egoic lotus though the fire of the
will (and especially the second
aspect of that will) is the most impulsive in the process.
606. The
application of the Rod of Power causes the necessary activation of the three
fires.
607. The
three fires are found as follows:
a. Fire
by friction within the three members of the atomic triangle
b. Solar
fire within the petals of the lotus
c. Electric
fire within the Jewel in the Lotus.
608. We
may presume that the three fires blend and merge under the influence of the Rod
of Power and the downflow of monadic energy.
609. We
notice that the appearance of form is
entirely dissipated (though some kind of inchoate form remains). This does not
mean, however, that the matter/substance which composed the form is entirely
dispersed. This must happen before the fifth initiation can be taken.
610. We
are being told of the climactic moment, and yet it is a moment of equilibrium,
suggesting the influence of the sign Libra.
611. Libra,
as well, is a sign associated with consummated beauty and with the harmonizing
power of the buddhic plane.
612. The
moment of “suspension” suggests both consummation and pause before entry into
an entirely new state.
Then—through the pronouncement of a certain Word
of Power—
613. Who
or what pronounces this word? It would seem that a Solar Angel does or that solar
angels do.
614. It is
clear that the Solar Angels (whether plural or singular) are great Magicians
and have within the consciousness the necessary understanding of the control of
matter through sound.
the
great solar Angels gather back into themselves the solar fire, thus producing
the final dissipation of the form,
615. Something
of real moment is being said here and it may touch upon one aspect of the
Mystery of the Solar Angels.
616. We
note (and must determine the reason) that it is not the Solar Angel (singular) which gathers back the solar fire, but
the Solar Angels, (plural). DK is
talking about a specific instance of the fourth initiation and not about many
human beings passing through the fourth initiation. Therefore solar angels
(plural) are involved with a specific human being.
617. How
many solar angels are involved in the building of a causal body? And if there
are a number of them, what is their relation to a singular Solar Angel (from which,
perhaps, they may emanate)?
618. It
also becomes very clear from this section of text that it is solar fire which produces the form of
the egoic lotus. Unless the matter of the higher mental plane were underlain by
solar fire, there could not be that form we identify as the egoic lotus .
619. This
means that solar fire has a structural or
structuring aspect to it. It is as if solar fire geometrizes the substance of the higher mental plane in creating
the egoic lotus.
620. Solar
fire, it seems, is the very substance
of the Solar Angel or solar angels, and it is that which goes forth from it/them
to create, substand and sustain the egoic lotus form.
621. Through
the extension of solar fire from the Solar Angel or solar angels, these Beings participate in the consciousness of man
and are a presence within his
Self-consciousness—which they, themselves, induced.
622. We
note that DK calls these Angels “great solar angels”. This speaks to their
spiritual status. They are, it would seem, far above the human being in their
developmental status.
623. Solar
fire is the means of their participation in the life of the individualizing
human being. They must, however, be significantly involved in other matters and
do not have the entirety of their life invested in the human project.
624. The
thing I am trying to emphasize is that solar fire is an extension of the energy
of the Solar Angel or solar angels, and it is their means of being present in the being called man (as that
man manifests on the higher mental plane).
625. Some
of the great problems to solve are:
a. The
number of solar angels involved in the creation of individualized man
b. The
status of such angels relative to each other and relative to man
c. The
“true plane” of the Solar Angel or solar angels
d. The
method of solar angelic participation in the consciousness and vehicle of man
on the higher mental plane—the technicalities of this process
e. Etc.
626. We
could even ask if all of the devas of the cosmic ethers are to be called “Solar
Angels”. The members of the Creative Hierarchies after all come from a certain
tier of petals in the causal body of the Solar Logos, hence they are solar.
627. We
often try to confine the locus of the term “Solar Angel” but discover that it
is not given a satisfying specificity in the Teaching—and this is probably,
deliberately the case.
and hence the separation of the life from the
form;
628. The
Solar Angel or solar angels separate their life (or the solar fire by which
they are principally animated) from the form of the egoic lotus and all that
remains is rather amorphous matter of the higher mental plane still somewhat agglomerated—not thoroughly dispersed to the waiting
reservoir of substance..
629. As
well the life of the Monad and spiritual triad which have been animating that
egoic lotus now has another line of expression via the antahkarana, and so,
equally, is withdrawn from the dissipating form of the egoic lotus.
630. We
may have noticed that both the Monad and the permanent atoms of the spiritual
triad are depicted as sending lines of energy into the petals (and Jewel) of
the egoic lotus.
the fire
of matter returns to the general reservoir,
631. Here
we are speaking especially of the matter of the higher mental plane, but the
matter which composed the vehicles in the lower three worlds may also return if
the taking of the fourth initiation has meant the physical death of the initiate.
632. The
return of the matter of the higher mental plane to the “general reservoir” may
not be an immediate process, but should be completed by the time the fifth
initiation is achieved.
and the
permanent atoms and the causal body are no more.
633. Here we
must be careful. The triadal permanent
atoms still exist, but the permanent atoms of the atomic triangle and,
also, the mental unit are no more.
634. These
permanent atoms and mental unit, however, transfer their content and their
memories to the permanent atoms of the spiritual triad. Thus their capacities
are retained within permanent atoms of a higher order.
635. This
fact will be important when it comes to understanding how a mayavirupa is
created.
The
central electric fire becomes centralised in atma-buddhi.
636. This
is a very important statement. Many may have wondered: “What happens to the
central electric fire, the interior flame, the extension of the Monad when the
fourth initiation occurs? Does it return directly
to the Monad?”
637. This
may not be easy to answer, but from what is here said, it seems that the fire
in the Jewel in the Lotus is centralized in the spiritual triad before it returns to the Monad, proper,
on the monadic plane.
638. Of
course, the Monad is often referred to as atma-buddhi, so a return to atma-buddhi
is like a return to the Monad, but not completely
so.
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.
(R&I 22-23)
639. The
“fire within the Jewel in the Lotus” definitely goes into the Triad first.
Perhaps only when the Initiate is a liberated Chohan is the transference of
triadal fire into the Monad on its own plane complete.
The Thinker or spiritual entity stands free of
the three worlds, and functions consciously on the buddhic plane.
640. The
true Ego (the consciousness of the Monad in the spiritual triad) stands free of
all aspects of the three worlds, including the higher mental plane.
641. The
Thinker at this point (not yet a Master) has some atmic consciousness and can
still use the abstract mind, but his major focus is the buddhic plane and he
functions through a coordinated buddhic vehicle.
Between
these two stages of quiescent (though self-conscious) inertia and of that
radiant activity which produces a balancing of forces, is a long series of
lives.
642. Even
in the stage of “quiescent inertia” self-consciousness exists.
643. How
long is this series of lives and into how many divisions is the series
divided—we do not yet know with certainty.
644. The
symbolic number of lives is 777, but this is no true indication of the actual
number which is necessarily in the thousands, as DK has told us.
What the Personality spends many thousands of lives in establishing is not going to be
lightly altered when the Ego—working in the lower consciousness—seeks to effect
a change. (LOM 82)
In our
consideration of the subject of the
reincarnating jivas, we have touched upon three subjects:
645. We
are now being given a necessary summary.
646. Our
subject, for all its variety, has been the “subject of the reincarnating
jivas”—on many levels.
647. DK
tells us what we have covered and why
we have covered it. The “why” is equally as important as the “what”.
a.
Avatars,
with the intent of disposing of the confusion in the minds of students as to
certain types of appearances. In our
present study we shall deal only with the process followed by ordinary men.
648. We
have covered many kinds of Avatars—principally five.
649. Man,
as a spiritual being, is something of an Avatar to the lower worlds in which he
manifests.
650. We
recognize that Avatars are particularly connected to monadic energy or even
with the energy of the Planetary Logos as it manifests through the Avatar’s
Monad.
b.
Pralayas,
with the intent of arousing in the mind of the student the idea of interludes of quiescence
dependent upon the intervening periods of activity.
651. Activity
and quiescence seem dependent upon one another.
652. Every
period of apparent quiescence is really a period of activity on a higher level
usually inaccessible to the lower consciousness.
653. The
study of interludes is indispensable to an understanding of occultism, whether
interludes in the meditative process, interludes in the rhythms of daily and
yearly life, or those interludes we call pralayas.
c. The
appearance of the body egoic and its general conformation, with the intent of awakening the realisation
of the student to the fact that evolution affects that body also, and
not only man's forms in the three worlds.
654. Somehow
this is a very important idea. We tend to look at our personality as if it were
the most real (and even only) part of
our nature. The sense that there is an inner evolution occurring on the higher
mental plane is of great significance to the student of occultism. We cannot
forever be “pulling ourselves up by the roots” to see whether we are growing,
nor can we remain attached to results we cannot easily see. A degree of trust
in inner growth is required in the life of discipleship.
The effects of the process are interdependent, and as the lower self
develops, or the personality becomes more active and intelligent, results are
produced in the higher body.
655. We
learn of the reciprocal development of the inner and outer vehicles. Probably
we can more easily act upon the outer vehicles than the inner ones, but as
students of occultism, we should learn to work with the building of quality. This method signifies relatively
direct work upon the egoic lotus.
As these effects are cumulative, and not ephemeral
[Page 765] as are the lower results, the egoic body becomes equally more active
and its manifestation of energy is increased.
656. The
egoic body does not last forever, but compared to the duration of a single
personality, it is virtually eternal.
657. Egoic
activity constantly increases and the personality vehicles are more easily and
deliberately brought into a state of quiescence—depending upon the need.
Towards the close of the evolutionary period in
the three worlds a constant interchange of energy is seen to be taking place;
658. We
can look at this as a Geminian, Mercurian process. In the beginning the
personality experiences silence from above (and even fails to realize that
there is an ‘above’). Later, the reciprocity becomes real, living and induced
at will.
659. Have
we achieved this? Let us ponder.
the lower
forms become irradiated with light, and reflect the higher radiance;
660. When
looking at the lower forms, the spiritually cultured eye can detect the
development of the inner vehicles.
661. As
the inner form becomes more radiant, the outer form becomes more irradiated
with light. Through correct “spiritual reading” this can be seen.
the egoic
body is the Sun of the lower system,
662. We
are dealing with solar fire and its expression in the solar and lunar worlds.
663. The
Sun stands for so many things, but in this case, it is the center of
Self-consciousness.
664. The
“Sun” also symbolizes the source of sustaining power which abides at the center
of the personality vehicles. In this respect the “Sun” is the integrated
personality and stands for an integrated sense of “I-ness”—lower ahamkara.
665. In
other and higher respects, the “Sun” can symbolize the Monad.
and its
bodies reflect its rays, as the moon reflects the light of the solar sun.
666. The
analogy is a simple one, easy to understand. We have to make it real in our
lives. The solar “Sun” and the lunar vehicles must be united, with the soul
achieving prominence.
667. The
soul is to become the “sole luminary in the microcosmic sky”. (Rule V for
Applicants, IHS)
Similarly the egoic Sun,—through the interaction—shines with ever greater
intensity and glory.
668. This
is the developing consummation towards which we all aspire.
669. A
manner of glorification occurs at the third initiation. The fourth initiation
becomes even more glorious, and with respect to the glory of the egoic body, final.
On the higher levels a similar
interaction takes place for a brief period between the Monad and its reflection
the Ego,
670. The
Ego, in this instance, may be the reflection of the spiritual triad within the
egoic body on the higher mental plane, or,
the liberated Ego itself, on triadal levels.
671. Hierarchy
is looking towards Shamballa, but a liberated Spiritual Hierarchy has not yet merged with Shamballa.
but only in the coming solar system will this interaction
be carried to its logical conclusion.
672. The
next (and probably final) solar system, will be the solar system of the Spirit.
During that system the full revelation of the powers of the Monad may be
expected.