Fellowship of Cosmic Fire
Commentary Semester VII Section II
TCF 747-765 : S7S2
6 - 20 April 2008
(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)
It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph. So please read an entire paragraph and then study the analysis.
(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.
may also imagine the “gates of gold” to represent the portal into the highest
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
...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.
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
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.
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
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:
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)
Buddha’s Venusian effect working through the highly Venusian Christ, plus the
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)
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
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.
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.
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):
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.
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.
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,
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
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.