Mayavirupa

The Mayavirupa is literally the illusory form; it is the body of temporary manifestation which the Adept creates on occasion through the power of the will and in which He functions in order to make certain contacts on the physical plane and to engage in certain work for the [human] race.  CF 761

 Mayavi Rupa.  Sanskrit, “Illusive Form.”  It is the body of manifestation created by the adept by an act of will for use in the three worlds.  It has no material connection with the physical body.  It is spiritual and ethereal and passes everywhere without let or hindrance.  It is built by the power of the lower mind, of the highest type of astral matter.  IHS 221

 …The stage wherein–after the fourth initiation–there is direct unbroken relation between the Monad, via the Triad, and the form which the Master is using to do His work among men.  This form may be either His temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which Theosophists give the technical but cumbersome word “mayavirupa.”  It is the “true mask, hiding the radiant light and the dynamic energy of a revealed Son of God.”  RI 50-51

 He [the initiate] can work through a physical body (with its subtler sheaths) or not, as he sees fit. He realizes that he, as an individual, no longer needs a physical body or an astral consciousness, and that the mind is only a service instrument. The body in which he now functions is a body of light which has its own type of substance. The Master, however, can build a body through which He can approach His incoming disciples and those who have not taken the higher initiations; He will normally build this body in semblance of the human form, doing so instantaneously and by an act of the will, when required. The majority of the Masters who are definitely working with humanity either preserve the old body in which They took the fifth initiation or else They build the “mayavirupa” or body of maya, of physical substance. This body will appear in the original form in which They took initiation. This I personally did in reference to the first case; i.e., preserving the body in which I took initiation.  This the Master K.H. did in creating a body which was made in the form in which He took the fifth initiation.  RI 705

The Master Jesus on the Cross could not respond to any saving process (even had He desired to do so) because the soul body–as is always the case at the fourth initiation–was destroyed; there was nothing to respond to the evocative power of an outside person, interested or loving.  As an adept and as one in whom monadic consciousness was firmly established, the powers then available to Jesus could not be used in the saving of His physical body.  At the same time, it must be remembered that He would have no desire to save it, because He now possessed the power (demonstrated later in the Gospel story) to create a body at will in order to meet His needs.  EH 654

 Some of the Masters will create what is called in the language of the East the “mayavirupa”–a vehicle of expression which is built of atomic physical and astral substance and of concrete mental substance. This They can create at will, use at will and cause to vanish at will; Their problem is not, therefore, so acute in the matter of appearing and of reappearing as is that of the initiate who cannot thus create to suit his purpose and his service.  EX 697

 Applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit.  The power of the Triad begins to pour through, thus energizing all human activities upon the physical plane, and vitalizing in ever increasing degree the man’s thought forms.  The key to the formation of the Mayavirupa is found in the right comprehension of the process.  CF 959-960 [See also: ENA 31]

 The three aspects of the will, as focused in the Spiritual Triad, are now in full expression; the initiate is animated by Purpose, but faces still greater evolutionary developments; of these I do not need to speak, as they concern divine aspects as yet unknown and unregistered by man.  The reason for this complete ignorance is that the vehicles of any man below the third initiation contain too much “impure matter” to record the impact of these divine qualities.  Only the “created body” (the mayavirupa) of an initiate of the fourth initiation can begin to register these divine impacts; it is therefore a waste of our time to consider even the possibility of their existence.  RI 317

The soul then prepares itself for the coming fourth initiation.  This is basically a monadic experience and results–as you know–in the disappearance or destruction of the soul vehicle or causal body, and the establishment, therefore, of a direct relation between the monad on its own plane and the newly created personality, via the antahkarana.  EH 518

The causal body is itself eventually done away with when the pupil takes the fourth initiation and can freely create his own body of manifestation.  LOM 275

 In the mode whereby the liberated disciple can now create a body for physical plane contact and for service in the three worlds–this time not under the Law of Necessity but under the Law of Service, as understood by the initiate.  EH 505

 The fourth initiation marks the complete realization of this relation by the initiate.  It enables him to say:  “I and my Father are one.”  It is for this reason that the crucifixion, or the Great Renunciation, takes place.  Forget not that it is the soul that is crucified.  It is Christ Who “dies.”  It is not the man; it is not Jesus.  The causal body disappears.  The man is monadically conscious.  The soul-body no longer serves any useful purpose; it is no more needed.  Nothing is left but the sutratma, qualified by consciousness–a consciousness which still preserves identity whilst merged in the whole.  Another qualification is creativity; thus consciousness can be focussed at will on the physical plane in an outer body or form.  This body is will-created by the Master.  RI 455

 When the antahkarana is built, and the mental unit is superseded by the manasic permanent atom, and the causal body disappears, then the adept knows that the lower mind, the mental body, is also an illusion and is, for him, non-existent.  There are then–as far as his individual consciousness is concerned–only three focal points or anchorages (both of these expressions are inadequate to express the full meaning):

Humanity, in which he can focus himself at will through the medium of what is called technically the “mayavirupa”–a bodily form which he creates for the fulfillment of monadic purpose. RI 481

 At the fourth initiation, the initiate is brought into the Presence of that aspect of Himself which is called “His Father in Heaven.”  He is brought face to face with his own Monad, that pure spiritual essence on the highest plane but one, which is to his Ego or higher self what that Ego is to the personality or lower self….For the remainder of his appearances in the three worlds he is governed only by will and purpose, self-initiated, and creates his body of manifestation, and thus controls (within karmic limits) his own times and seasons.  The karma here referred to is planetary karma, and not personal.  IHS 117

 This marks the fourth Initiation; after that Initiation, the Adept makes for Himself a body of manifestation, a free creation–there is nothing in Him to call into objectivity a body for use in the three worlds and evolved under the Law of Causes.  LOM 11

 The intuition (or buddhi) being the unifying principle and thus welding all, at the fourth initiation the lower vehicles go, and the adept stands in his intuitional body, and creates from thence his body of manifestation.  LOM 339

 Since buddhi is the unifying principle (or the welder of all), at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath.  He creates thence his body of manifestation.  IHS 16-17

 It must be remembered that a Master has no personality at all.  His divine nature is all that He has.  The form through which He works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being.  This is an important distinction and one which warrants careful thinking.  The lesser lives (which are governed by the Moon) have been dispersed.  They no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and colored by its quality in the past.  The soul and the causal body no longer exist by the time the fourth initiation is undergone.  What is left is the Monad and the thread, the antahkarana which it has spun out of its own life and consciousness down the ages and which it can focus at will upon the physical plane, where it can create a body of pure substance and radiant light for all that the Master may require.  This will be a perfect body, utterly adapted to the need, the plan and the purpose of the Master.  None of the lesser lives (as we understand the term) form part of it, for they can only be summoned by desire.  In the Master there is no desire left, and this is the thought held before the disciple as he begins to master the significance of the fourth Rule.  RI 101

 If the deva, or solar Angel, is no longer attracted by matter, then there is no identification, and objective life is no longer the law of his existence.  He identifies himself then with quality, or energy, and becomes an expression of the divine attributes.  Objectivity may then ensue as a voluntary offering to the good of the group or planetary existence, but identification with the separated form is no longer the case.  The human vehicle then created is as much a thought form in this case as any other particularized idea, and the greatest act of conscious magic is to be seen.  All other magical creations are subsidiary to this.  Through manipulation of negative and positive energy, thus bringing them to the point of equilibrium before informing them, the perfected body of the Adept is formed.  CF 1013-1014

 In the case of all avatars it is the will aspect which is brought into play, 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.  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.  CF 760-76

Avatars, Their Nature and Their Work

We have, in our discussion above, connected the phenomenon of individualization with the appropriation by the Logos, or by a planetary Logos, of Their dense physical vehicles, and Their self-conscious existence through the medium of the physical body. A very difficult and mysterious subject might be touched upon here, – that of AVATARS, and though it will not be possible for us to expound it fully, as it is one of the most occult and secret of the mysteries, perhaps a little light may be thrown upon this profound subject.

For purposes of clarity and in order to elucidate a matter of extreme difficulty to the occidental mind above all (on account of the fact that it has not yet grasped the rationale of the process of reincarnation), it would be wise to divide the differing types of avatars into five groups, bearing in mind that every avatar is a Ray, emanated from a pure spiritual source, and that a self-conscious entity only earns the right to this peculiar form of work through a previous series of lives of achievement.

 

  1. Cosmic Avatars.
  2. Solar Avatars.
  3. Interplanetary Avatars.
  4. Planetary Avatars.
  5. Human Avatars.

As just said, an avatar is a Ray of effulgent and perfected glory, clothing itself in matter for the purpose of service. All avatars in the strict sense of the word are liberated souls, but the cosmic and solar avatars are liberated from the two lower planes of the cosmic planes. While the planetary and the interplanetary avatars are liberated from the cosmic physical plane, our systemic planes, the human avatar has achieved freedom from the five planes of human endeavor. In a strictly technical and lower sense, a Master in physical plane incarnation is a type of avatar, for He is a “freed soul” and therefore only chooses to incarnate for specific purpose, but we will not deal with Them. Let us again subdivide these groups so as still further to clarify our ideas:

1.Cosmic Avatars: They represent embodied force from the following cosmic centers among others:

  1. Sirius
  2. That one of the seven stars of the Great Bear which is ensouled by the prototype of the Lord of our third major Ray.
  3. Our cosmic center.

They represent entities as far removed from the consciousness of Man, as man is from the consciousness of the atom of substance. Thousands of those great cycles which we call “a hundred years of Brahma” have passed since They approximated the human stage, and They embody force and consciousness which is concerned with the intelligent coordination of the starry Heavens.

They have achieved all that man can conceive of as the transcendence of will, of love and of intelligence, and in the synthesis of those three have added qualities and vibrations for which we have no terms, and which cannot be visioned by even our highest adepts. Their appearance in a solar system is very unusual, and is only recognized on the highest two planes. Yet, owing to the material nature of our solar system, Their advent is literally the appearance in a physical form of a spiritual Being Who is fully conscious.

Such entities from Sirius appear at the occasion of the initiation of the solar Logos, and They have a peculiar connection with the five Kumaras and through Them (using Them as focal points for force) with the Mahachohan’s department in all the occult Hierarchies of the system. Only once has such a Being visited our system, in connection with the appearance in time and space of the five mind-born Sons of Brahma. The effect of such a visit as that of the Avatar from Sirius is seen as the sumtotal of civilization and culture, viewing these from the standpoint of the entire system and in one flash of time.

An avatar from the cosmic center will appear as pralaya is nearing and will produce in the body of the Logos that which we call “Death.” He is the cosmic Reaper, and (to reduce the above to words of an understandable nature) He belongs to a group which represents the abstracting energy of the cosmos, of which we find faint correspondences in the work of the “destroyer” aspect of the Logos, and in the forces which produce physical death, and the disintegration of the physical body of man. It is not possible to say more oil these fundamentally esoteric matters, and the value of what is said lies largely in the bringing to the mind of the student the reality of our cosmic interrelation.

2.Solar Avatars: These avatars are of three types though there are really many more. They are also extra-systemic visitors, and are mainly concerned with certain processes in the system, among others the administration of the law of cause and effect, or of karma. They embody the karma of the past kalpas as far as our Logos is concerned, and give the initiatory impulse to the processes of adjustment, of expiation and of recognition as it concerns the present system as a whole. One such Entity, the “Karmic Avatar” appeared upon the second logoic vibration, being swept in on the second Breath; He has stayed until now: He will remain with us until all the schemes have entered upon their fifth round, and are nearing their “Judgment Day.” At that time, He can withdraw, leaving the planetary Logoi concerned to fulfil the karmic purpose unwatched. The vibratory impulse will then be so strong and the realization of the buddhic principle so consciously vivid that nothing can then arrest the onward march of affairs. Under Him work a number of cosmic entities who, as stated in the Secret Doctrine, have the privilege of “passing the ring-pass-not”; these are, nevertheless, not avatars for They are Themselves evolving through the administration of karma. It is Their work, and opportunity to progress.

An avatar can learn nothing from the place of His appearance. His work is to apply the force of some type of electrical energy to substance in one of its many grades, and thus bring about anticipated results.

Another type of solar avatar, Who can be seen appearing in the schemes, has relation to the heart center of a planetary Logos, and appears on the higher planes (never on the lower) when the heart activity is making itself felt, and when the energizing process is seen to bring about three things:

 

  1. An expansion of consciousness.
  2. An increase of spiritual light and brilliancy.
  3. Planetary radioactivity.

It is this planetary phenomenon which produces (in connection with the fourth kingdom in nature) the throwing open of the door of initiation to man. Such avatars do not come in connection with any particular Hierarchy but only in relation to the total system. They produce the blending of the colors, and the synthesis of the units in their groups.

At the initiation of a planetary Logos, an avatar may appear in His scheme on the seventh globe from that cosmic center or star which is ensouled by the particular Rishi Who (in the constellation of the Great Bear) is His cosmic prototype. This is, for the Entity concerned, the taking of a physical form, for our higher planes are but matter from Their standpoint. This has been emphasized frequently, as its significance is not yet sufficiently grasped. By means of the appearance of this Avatar on the seventh globe, the planetary Logos is enabled to preserve continuity of cosmic consciousness even when in physical incarnation; this solar avatar performs the same function for the planetary Logos as the Guru does for His disciple. He makes certain events possible by means of the stimulation and protection of His aura, and He acts as a transmitter of electrical energy from the cosmic center. We must be careful to hold this analogy very lightly, for the real work accomplished cannot be grasped by man. This avatar has naturally a direct effect upon the centers of the Heavenly Man and therefore upon the units or human Monads, but only indirectly and upon the Monad on its own plane. This influence meets with little response from the Monad until after the third Initiation when its conscious life becomes so strong that it grips afresh its egoic expression in one direction, and awakens to planetary realization in another. This type of avatar appears only at the time of the initiation of a planetary Logos. The number of initiations taken by a planetary Logos in this system vary from two to four.

3.Interplanetary Avatars. A very interesting group of avatars is here to be found. They are mainly concerned with three things: first with the superintendence of the transfer of force units or egoic groups from one scheme to another (not with individual units from chain to chain). They appear usually twice in the history of a scheme, and though unable to take physical bodies of grosser material than those formed of atmic and the buddhic substance, they work with impulse in mental matter and thus effect these group transfers. They Themselves are subdivided into three groups:

 

  1. Those effecting the transfer from the minor schemes or Ray manifestations on to the third Ray; They concern Themselves with the result of the merging of the polar opposites in the four lesser schemes until but one is left; and then with the transference of the life and quality of this remaining one on to the third Ray.
  2. Those dealing with the transference and interaction of the life forces between the three major Rays.
  3. Those producing the final systemic transfer at the end of the age.

 

Secondly, certain avatars from the fourth Creative Hierarchy, for esoteric and for us inexplicable reasons, leave Their Own Hierarchy, and appear in one or other of the deva Hierarchies. This happens only once in the history of each scheme and occurs at the time of its densest physical appearance, and has relation to the transference of deva impulse from one scheme to another. They are connected in this way with the appearance of the self-conscious units, being the primal embodiment of the latent self-consciousness of the atom of deva substance. They set the type for the devas of any particular scheme.

Once in the history of each scheme, an avatar from the constellation Capricorn appears on mental levels. This level is the lowest one on which these interplanetary deities appear. No more can be communicated on this matter. “The mystery of the goat” lies hidden here. This avatar makes His appearance in the third round of the third chain, and disappears in the fifth round of the fourth chain.

These interplanetary avatars come in, as the products of much earlier kalpas when systemic conditions are refined enough to permit of Their appearance. They are the nirmanakayas of an earlier solar cycle Who now again take the opportunity to effect (in an active sense and through physical manifestation) certain uncompleted work.

4.Planetary Avatars. These emanate from the central planetary Logos of a scheme and embody His will and purpose. They are of two different kinds. The first type is a manifestation on etheric physical levels of the planetary Logos Himself for a specific length of time. It involves the definite taking of a physical body by one of the Kumaras. Such an avatar is to be seen in Sanat Kumara, Who, with the three other Kumaras, embodies the four planetary quaternic principles. In a very real sense, Sanat Kumara is the incarnation of the Lord of the Ray Himself; He is the Silent Watcher, the great Sacrifice for humanity.

As noted in the above paragraph, there are secondly three Entities Who embody planetary principles. They are (speaking from the present standpoint) the dynamic energy which holds together the three lower kingdoms, viewing these kingdoms as units and not as differentiations. They are closely connected with the energy aspect of the three earlier chains, and it only needed the work of an interplanetary avatar (at the formation of the triangle which resulted in the individualization period in Lemurian days) to enable Them to take etheric bodies and incarnate among men. They act as focal points for the energy of the planetary Logos on His own plane. The first Kumara is in a mysterious sense the energy which produces self-consciousness in the human family. The three other kumaras, or the three Buddhas of Activity, act as similar focal points for the energy which animates the three lower kingdoms, and which produces their differing grades of consciousness. It is not possible to express this great mystery more clearly but if the student couples these few hints with those earlier given in the Secret Doctrine, the mystery of the “Holy Four” may be somewhat clarified from the standpoint of energy and evolution.

The times and seasons of their appearing vary according to the particular karma of the Lord of the Ray, and nothing in connection with these great cycles, and incarnation periods, can be revealed to the unpledged and the profane.

5.Human Avatars. These are fully dealt with by H. P. B. and there is nothing further to add to her information, for the time is not ripe.  All the above has its place here, as it concerns the mystery of force and consciousness, and the fullest manifestation of a planetary Logos and of a solar Logos in a dense physical body is hidden in the appearance of these various avatars and in their effect.

———————-

Excerpted from:

A Treatise on Cosmic Fire – Section Two – Division D – Thought Elementals and Fire Elementals

Alice Bailey & Djwhal Khul