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by Michael Topper
extracted from MATRIX IV
[Excerpt from Part III]
Enter the Dragons:
Manu, Bodhisattva, and Mabacboban
First of all Theosophy reveals that there's the Manu—a kind of
cosmic Avatar responsible for initiating/promoting periodic
progression of the whole planetary race, and correlated with the
Unity of the first Logos known as Father, equivalent to Spirit and
Will; next Theosophy speaks of the Bodhisattva, the
incarnation of Love-Wisdom (Jesus and Buddha are given as
examples) known as the Son or duality of the second Logos; and
Theosophy identifies as well the Trinity-principle or third
Logoic aspect known as Mother and corresponding to
Intelligent Activity, which is a characterization of the field
of matter. The teaching-representative of this third aspect is known
as the Mahachohan.
Significantly, Theosophy notes that the Ray of Intelligent
Activity is at a higher developmental point than the Rays of
Will or of Love, constituting the product (residue or
impression, record, mnemonic pattern etc.) of the previous mahakalpa
or solar systemic round. The implications of this are not developed
in the Theosophical material; and the observation is largely
taken for granted without further investigation or understanding of
what it really means. Therefore a pregnant universe of
implication has gone largely neglected as to what this "information"
actually holds for the offices of those Beings responsible for
stocking the contents of what ultimately become known as the Mystery
traditions, and Who further the planetary culture as a whole.
We may here sketch the implication briefly by noting that the
cumulative memory-record of the Akash (out of which the
multidimensional current processes ultimately organize the nested
phase space of energy-fields generating worlds and vehicles of
manifestation) constitutes a sacred chancery in the keeping of which
are all travails, triumphs, pains, dilemmas, realizations,
rationales, records of "profit and loss," of relative success and
relative failure distilled and encoded from aeonic lessons in
experimental combination and synthesis.
Throughout this record in the variable
gradations of fluxing consciousness-forms is the general
consciousness of the Mother; thus throughout this record is the
consciousness of that which gives birth to you in the manifest
fields, that which endows you with the operative terms of your
appearance in the creative planes as powers of potential resolution.
"No One" knows the sorrows of existence quite like the Mother; No
One knows your travails, the depth of your crises or creativities
quite like the Mother; and No One carries the burden of your
sufficient alignment quite like the Mother.
It's for this reason that there are differing "lengths" in the terms
of Office held by each respective functionary. It is said
that both Manu and Bodhisattva (Father and Son)
perform the function of their respective Offices only once in
the physical world, i.e. it is never the same cosmic
Personality-expression Who returns, in the case of either such
Office, when the Time comes 'round in the physical field for that
function to be fulfilled once again.
In contrast the Mahachohan, (a generally male) representative
of the Mother, holds his particular Office much longer, i.e. it is
the same cosmic Personality-expression Who incarnates life to life,
again and again within the given aeonic round whenever the Time
arises for that function to be refreshed. The reason for this is
that the Mahachohan (corresponding to the Ray of
Intelligent Activity) must incarnate much more deeply into the
field of manifestation than do his related Counterparts.
Neither the Manu or Bodhisattva come "all the way into" the field of
manifestation when they're technically born, or take incarnation;
they retain an extenuated connection or correspondence with the
Spiritual Fields almost as though stretching down into the zone of
manifestation.
Consequently they tend to hover around
in approximation to the physical form which they theoretically
"inhabit," they slide into general/loose congruence with
three-quarters of the physical form yet seem "reserved" in allowing
the psychic portion of the soul-vehicle to descend very far into the
lower chakra complexes or abdominal locus, "completing" the physical
form as its "feet."
This has been construed as a given feature of their (respective)
functions; pious sentimentalism has proposed it indicates their
greater purity, the spotlessness of the Spirit provisionally "taking
form" demurring direct contact with the mud of material
being—genteelly recoiling as it were from keeping coincident company
with the deep coil of kundalini. It's seldom been seriously
considered that such factually recurring condition hasn't
represented a fixed function of the Role so much as it's served as
de facto index of the real operative discrepancy in the potential
for Resolution between Heaven and Earth, i.e. between the
Spirit of Whole-being value and its projective manifestations
aligning an average/perspectival limit of consciousness.
When the
Mahachohan Conies to Call
Almost as if in compensation for the veritable reluctance of the
soul-expressions fulfilling the other two Offices, the
Mahachohan is characterized in his expression as moving into the
physical field again and again. This defines the relative longevity
of his office. Such habituated repetition of the same Personality
within the given planetary Era, is the tacit correlative of a style
of incarnation which enroots more deeply into the physical form.
The Mahachohan aligns much more directly into congruence with
all that's meant by the Mother, and so "inhabits" the lowest
chakra-points and corresponding, lockin-coil of the Kundalini more
decisively. It's for this reason also that the Mahachohan, uniquely
amongst the Trinity of Office-holders, is not necessarily or nearly
so frequently identified during his physical sojourn as a Divine
Incarnation since there is much more of the "physical" about him—and
the functionaries of the other two offices tend to condition the
receptors of public expectation by the consistency of their
comparatively "angelic" or otherworldly demeanors.
Thus the Mahachohan often passes his earthly life perhaps as a
noted or even notorious personality but rarely under general
suspicion of being a Divine Incarnation, except perhaps to
those whom he most closely teaches. He is often taken to be a
"public figure." One such incarnation of the Mahachohan was
Francis Bacon.
The reason for this decidedly deeper and
more repetitive type of Incarnation in the case of the Mahachohan,
as well as the less directly Identifiable character of his presence
(seeming to be much more of a "human" personality than either
Manu or Bodhisattva) has to do with the nature of his
office and function.
Just as the cosmic avatarship of the Manu is responsible for
cyclically injecting the quickening character of Spirit-light into
the physical sphere so as to magnify the genetic, psychic,
intellectual and spiritual potentials of the planetary race as a
whole; and just as the Bodhisattva is responsible for the
attempted mediation of and ultimate reconciliation between
Spirit-light and the physical field (as the "sacred heart" or life
of Love); so too the Mahachohan has a specific function in relation
to those filial offices: the Mahachohan is responsible far
furthering the planetary culture as a whole, in terms of the
intellectual and scientific spheres and with regard to the general
atmosphere of guiding principles influencing the given Millennium of
growth—and he does so as the Master of the adepts, who's therefore
chiefly responsible for the osmotic influence on the more general
exoteric cultures through his creative, guardian and regulatory
function as keeper of the Sacred Flame of the Mystery Tradition
itself, the ongoing stream of the authentic esoteric cultures.
His is the Zoroastrian commission of cultivating an unbroken
continuity in the progression of the sacred sciences, first of all,
and secondarily as they may reflect their guideline principles into
the conceptual matrix of the mundane disciplines belonging to "uninitiate"
culture as a whole. It is the Mahachohan who either
establishes, or returns to regenerate the ebbing embers of, the
sacred Schools of real Gnosis coexisting with the commonality of
planetary cultures and which variably permit their entrance-gates to
be perceived, more or less brightly, more or less overtly depending
on enveloping historical conditions, in quiet invitation of those
probationers potentially ready from the larger—oblivious—society and
so capable of catching the parting Veil.
Love-Means to
Wisdom-Ens
There are several important features about this function which
aren't generally understood, even in the context of initiated
tradition (i.e. the "theosophies" etc.) but which directly bear upon
the question of the greater longevity of Office and more deeply
"rooted" incarnation of, the Mahachohan.
The Mahachohan's function must be contrasted with those of
Manu/Bodhisattva in order to gain a greater appreciation for the
reasons underlying the differences.
The nature of the functions of Manu and Bodhisattva,
i.e. Spirit-will and Love, empower a particular style of appearance
with inbuilt tendencies uniformly oriented around the fact of the
greater affinity of those filial Offices for the "positive" polarity
or Heaven realm—the Self-congruent dwelling of Spirit-consciousness
and the Gate through which Love issues.
Indeed in the Cha'an/zen traditions of Buddhism there are two main
principles borrowing their terminology from Sanskrit, one is
prajna (Wisdom) and the other is karuna (Love). Since
Love/Wisdom is the precise characterization of the Office of
Bodhisattva, the theosophical reason for classifying Gautama
within that framework becomes immediately apparent.
Karuna is a term which gives the principle of Love a very specific
inflection; for in the context of this tradition, karuna
(love) is a value referring to the given means benevolently bestowed
on mankind's initiates by its masters, the various techniques or
observances or practices devised within the framework of any
particular adept-administration for realizing the supreme aim of
prajna (wisdom). Thus the Offices of Manu and Bodhisattva bestow
their respective magnitudes of karuna (love-means) in particular
ways corresponding to their preponderant affinity for the "upper
dimensions" or realms of Spirit-being in themselves.
This implies of course, though it's seldom been noted, that they
therefore necessarily bring with them much less an affinity for the
nature-patterns and vital-physical currents of manifestation. Their
particular gifts of karuna are therefore "manifested" with a
particular character, an identifying seal.
Both Manu and Bodhisattva exhibit only
passing concern for the inbuilt mechanisms and codes of Intelligent
Activity with which the vital-physical and astral-psychic fields are
organized; the "concern" they chronically exhibit for the type of
structure, specific metaphysical "anatomy" and "physiology" as which
the Mother-current of the manifest fields has polarized and
patterned itself (as consequence of deep ontological interpretations
at the cosmogonic root of things) is really confined to determining
within the Maze of that manifesting pattern the way in which the
shortest route between two points may be plotted, using the Mother's
Body-map as the abstract context.
They do nor exhibit particular concern,
or even knowledge of, the quiddities, characteristics and
peculiarities of that Body as it's lived by incarnate beings, with
the particular identifying needs and mind/body requirements It
uniquely brings to the total Question-of-being.
Thus the one-shot Officeholders in the categories of Father
and Son, Manu and Bodhisattva, tend by the very
brevity of their offices as filled by a given Personality, to
demonstrate minimal concern with let alone fascination for the
unique requirements and peculiar demands which the Mother's own
manifesting patterns bring to bear upon the persistently unresolved
theme-of-being, through Her own more ancient and developed
memory-patterns or records of cumulative Logoic experience
(remember, this fact is confessed in Theosophical literature without
follow-through on the implications).
The Manu and Bodhisattva, strongly referenced toward
the Spirit-fields, while—perhaps— not so completely committed to
total philosophical and practical truncation of the Tree as the
schools and disciplines subsequently devolved by lesser
practitioners from their Guideline Premises, nonetheless superpose a
biasing teleology on that Tree in their own right. They both tend to
approach the Mother's total mind/body Tree from the rarefied
Spirit-perspective of bare utility. They're "interested" in it only
insofar as it establishes the inexpugnable ground or begrudgedly-necessary
framework from which they must launch their demonstration-versions
of what Salvation ought to be for the myriad souls seemingly caught
by identity-commitment in the Mother's quicksand.
If this seems a particularly harsh way of describing the functions
and functionaries of Offices so "unspeakably Holy," keep in mind
that the Theosophical teachings, so "ethereally" inflected
themselves, quite cogently state that the cosmic, solar and
planetary aspects of the Logoic pattern are in various phases of
development, that even the Solar Logos with which we're concerned is
only at a kind of intermediate point in Its own Astral (i.e.
psycho-emotional) growth pattern and that therefore there are
ongoing learnings taking place, not just in the direction from
bottom-up but also from the top-down.
The Whole really represents a
progressing system of feedback correctives; and that therefore it
ought to be kept in mind there aren't just the filial Offices of
Manu and Bodhisattva no matter how unspeakably "Holy" and
consequently "perfect" they may appear—there is the third
stabilizing term revolving around the Mother's office of Mahachohan,
which may neither be perceived as being so "Holy" or even be
identified at all. Yet it's precisely the Office of Mahachohan,
filled so persistently by a single Personality during a given
planetary era, which counterbalances the much more oblique brush and
sparse utilitarian presence presented by the primary filial pair
with respect to the manifesting fields of mind/body form.
The Mahachohan's Work indeed presents the comparative
standard whereby the Work of the first two may be productively
identified in this somewhat different light; and at the same time it
constitutes the necessary "negative" or complementary polarity,
deeply enrooted in the physical field itself, establishing the
opposite end through which the ongoing process of reciprocal
adjustments and continuous, subtle correctives or counterbalances
may be engaged up-and-back along the vertical (transdimensional)
flowlines.
Heavenly
Handyman, Terrene Troubleshooten
Fixing Holes in the Holy Offices
If as Theosophy says, the Bodhisattva is taught by the Manu, in turn
the Mahachohan is taught by the Bodhisattva; each must then bring
his own particular contribution, unique to his Office, into relation
with what has been learned so as to enrich the Whole.
The Mahachohan learns from the Bodhisattva that, at
least in theory, the Purpose of the Whole process on a cosmic
scale is to bring Heaven (or Spirit-light) into direct congruence
and identity with Earth (or the nature-patterns of creative
manifestation). The unique contribution which the Mahachohan brings
to the process, is in his ongoing and much-more-intimate assessment
as to what of the Mother-pattern must be integrated and resolved
(through those abstract considerations) in order to accomplish the
ideal Unity in face He's therefore much more concerned with the
total mind/body pattern of creative manifestation (beneath the
Spirit-light of Absolute-being) not in terms of the potential
utility of its selective parts useful for synthesizing an expedient
if specialized Bridge but as it represents a very replete Rebus in
itself, i.e. as that pattern secretly constitutes in its wholeness
without selection or subtraction of elements a complete
Equation-of-Being, an inherent Wisdom-expression of the underlying
relation and ultimate Identity of Creation with Creator.
The Mahachohan is in effect interested in what the Mother has to say
regarding the creation and the relationship of her fields to the
Common Denominator of Spirit-conscious being. And he's inspired in
his concern by an ongoing recognition, derived from the
indispensable requirement of living most deeply in the manifest
fields themselves, that the replete pattern of those fields (and
informing, multidimensional processes) encodes and expresses the
panoply of ontological imperatives which emerge as the very
condition of Creative projection through the depth of absolute
Spirit-being.
Thus the Office and function of the Mahachohan in a certain
sense continues to express and act on the lingering atmosphere of
insufficiency, the residual feeling of unfulfilled parts, neglected
or denied processes bearing ontological charge subtly felt by the
manifest field as a whole, and all the beings living consciousness
through it, in the aftermath of Spirit-teachings which stoop
half-way into the darker dimension in order to show how to exploit
certain features of the Mother (the physiochemistry and electrical
currents, the glandular soma and plexiform nature-wheels of the
mind/body being) just long enough to springboard from interaction of
their elements, and leave her.
The continuous incarnative knowledge of the Mahachohan knows
then not only how to properly identify the ingenious descriptions
and insightful characterizations of certain of the Mother's parts as
given by Manu and Bodhisattva in their devising of karuna for
the multitudes they come to administer; it knows as well how to
identify the deficiency of such Spirit-born techniques in themselves
which would, from the benevolence of an oblique vantage, simply
extract souls from the manifest matrix as solution of the creative
"dilemma" thereby leaving each such segregated soul with lingering
lacunae, gaps and blank spots—desert zones of their own deep being
inevitably hungering earthward again for more definitive
fulfillments.
In this sense the Mahachohan seems much less a pragmatist
looking to find the utilitarian vantage 'round every curve of cove
or seashell inlet (combing the lovely Isle only to gather sticks for
floating a raft away from her) as he appears at rimes a scholar, or
a thoroughgoing cataloguist developing the definitive phylotaxy
of the manifest fields; but he appears so only because he is the
greater investigator of those Mysteries distinctly belonging to the
Isle, the jewel of manifestation Herself. He's much more concerned
with the secret of the total structure, the powers and processes wed
to Form and not really existent, or of functional contribution,
without the Form.
Since he's taught by the Bodhisattva, he incorporates the value of
the Bodhisattva, in his own context (i.e. awakened
incarnative persistence in the Mother's realm); that is, the
Mahachohan also looks for the appropriate karuna, the
loving means whereby souls even buried in the Abyss of most-material
consciousness may awaken prajna—yet he interprets that
object, from his Logoic perspective, not simply as the prajna
of awakening from captious fields of restrictive identity-commitment
in the conditional realms, but as the definitive wakened resolution
between the creative patterns-of-being and the value of Absolute
Spirit-consciousness.
Thus the same Personality-expression incarnates life-to-life during
the given span of the Mahachohans term, since the requirements of
the office are of a different nature involving a much
more—intrinsically—cumulative character than the one-shot
Personality-appearances of Manu and Bodhisattva (concerned primarily
with devising the most convenient colander in the moment, from the
Mother's porous parts, suitable to sift the soul's effective
correspondence with Their own relentlessly-upward polarization). The
Mahachohan is charged with the advancement of culture as a whole,
and this requirement entails indigenous learnings and practiced
association with the particular locus of expression so as to master
its overall "idiom" (i.e. its aggregate "viewpoint") before subtly
essaying the Influential forging of its ongoing diction.
A Hierogamos
Half-Way Down the Aisle
The idea of "culture as a whole" includes the broad exoteric culture
as manifested through its geographical salient at the given rime, as
well as the restricted-membership culture of the esoteric life of
the planet linked, through initiatory degrees, to the astral and
creative fields informing it. This means that in order to maintain a
subtle connection or correspondence-of-Influence between "greater"
esoteric culture and "lesser" (though numerically larger) exoteric
culture the Mahachohan must tread the balance of a fine interlocking
or broad congruency of terms, never allowing the "language" of one
to grow so estranged from the other that no possibility of
intercourse remains.
This "mandate" is of course especially hard during those times in
which the "two" cultures, exoteric and esoteric, grow functionally
further apart so as to seem no longer to have a common denominator.
This has been the general state of the modem "secular" era.
So it appears, for example, that the
acknowledged seed-source of the scientific era, that very Bacon
exemplified as Renaissance-era Mahachohan a few passages back, took
the very unMahachohan-like approach of promoting precisely
that pragmatism cited as spiritually short-sighted but a moment
before, only in the materially-efficient direction. However, the
exhaustive cataloguist or definitive phylotaxist we identify
in the Mahachohan shows up in Bacon as well, since he enjoined all
scholars and researchers of the time to take a thoroughgoing
inventory of nature so as to be able to read the sum of her
interactions.
And all the while that the standard
viewpoint supposes Bacon's world-contribution to be so
strictly secular and inferentially responsible for the malaise of
modem alienation (our fateful estrangement from nature and "our
natures") the esoteric viewpoint identifies him—at the least—as
Originator and Chancellarius of the Modem Order of Mystery Schools
(cf. Manly Hall's
Secret Teachings of All Ages).
On the one hand, then, we may see the Office of the Mahachohan
putting its "weight" behind what's perceived as the necessary trend
toward philosophical pragmatism and the ascendancy of the secular
sciences (and, indeed, instigating it); on the other we may note its
continued cultivation, nourishment and regeneration of the secret
science of the soul propagating the pattern of its progressive
universalism or global fusion of arcane traditions along parallel
streams calculated to meet and merge in the ripeness of their
respective developments, "in the meantime" having quietly grown
together enabling a new progressive pairing of their terms (i.e.
this, the—ideal—state of our present era at the end of a 2000 year
cycle, which Bacon would have hoped might see some such
greater Intercourse and spiritual Conception between secular and
esoteric sciences, since all the clusters of their coarse and subtle
nerve-endings are by now obligingly rowed in
potentially-identifiable pairs).
That such a millennial integration of material with spiritual
knowledge can even be done, has been questioned by certain
commentators (again, Mr. Wilbur gives recent example)
invoking the spurious logic that science and occult discipline
constitute two unlike categories never coming to any concord owing
to dissimilar aims. Someone ought to inform the federal government
of this, certainly, since it should come as great surprise to its
secret scientific minions working for decades with principles and
practices making Arthur C. Clarke's proclamation re the
ultimate indistinguishability between science and magic
a statement of commonplace fact rather than prophecy.
Those who persist in denying the
ultimate identity of the two (again, the redoubtable K.W.) can only
continue to do so by taking the grain of distortion left temptingly
around by those greater avataric lights of the first—filial—Offices,
parlaying the praeternatural proclivity into a full fledged dogma
befitting the trail of tagalongs closing in Their wake (vying to
catch reflected Glory from Their passage): i.e. that dogma which
does the avataric "inference" one better in presuming the aim of
spiritual Realization to be too lofty and altogether set apart by
purity of aspiration, ever to be confused either with the ambiguous
energy-properties of "occultism" or the related (though even more
degraded-by-association) fields of the physical sciences themselves.
The instance of this latter presumption at least does us the favor
of reifying the subtle and not-necessarily-noticed Inference
inevitably issuing from atmospheric tone of both Manu and
Bodhisattva-presences when they appear; at least it does us the
favor of crystallizing the "attitudinal angle" emanating from those
Spirit-born teachings intersecting the physical sphere through
chronically oblique perspective, so as to catch the tenor of
"superiority" coming back on Echo when it outs in unsubtle form.
Once flatly stated for us by its
knee-jerk commentators (no need to name an example) the falsity of
the attitude becomes all-too-apparent. That there is something,
anything under the all-inclusive Spiritual Sun which has
nothing to do with It (and solely because of the provisional context
of "unlike aims.'") is a "theorem" self-evidently without the
modicum of merit to warrant further belaboring.
Yet it carries along with it by default the continuing fact that, in
the greater scope of the general culture those paired axons from
esoteric and material quarters potentially identifiable as a "match"
have not been overtly linked, and synthesized into a renewing Whole.
The "secret science" of governmental service continues to
exploit non-ordinary potential, in the background, toward
meretricious ends, while the majority of mankind persists in viewing
"esotericism" as a marginal oddity of sufficiently-fascinating
themes to make entertaining reading in the astrology pages or
"scary" subject matter for the movies.
So far, those expectations which the
likes of a "Francis Bacon" would have had for the coalescing
character of just such rimes as these, have gone unrealized. Yet
it's not for lack of desire on the part of able-bodied investigators
down the centuries, who have put their considerable talents to the
service of just such an ultimate Prospect (i.e. the
growing-together, into the Light, of the dual tendrils of exoteric
and esoteric Science) that the Product has thus-far failed to
appear. Rather it's owing to a peculiarity of the esoteric processes
of things themselves as they've chronically aligned over the
millennia, that such awaited Revelation is a little... tardy.
Deputizing the
Divine Deficiency
As we've noted, the Office of Mahachohan has been a representative
of the principle of Intelligent Activity known as Mother, its
functionaries have in fact been male through the course of history.
This may not seem significant to those who pride themselves on a
certain "liberality" in disregarding gender where it comes to
spiritual truth—but gender does have a bearing on spiritual truth.
The male-polarized mind/body form has certain em and
biochemical potential corresponding to certain potentials of the
multidimensional, pattern and its focal Earth-sphere; and the
female-polarized mind/body form bears certain em and
biochemical potential correlated with certain potentials of the
multidimensional pattern and its focal Earth-sphere.
The fact of full-term reproductive
carriage in the case of the biophysical female signifies a special
alignment with the forces of the physical field; and the coded
biopotential of the female enjoys qualitatively different
relationship to the coded biopotential of the planetary "nucleus."
The noted dearth of female "adepts," avatars or spiritually-awakened
beings in the course of planetary history has only been a function
of "patriarchal dominance and suppression" secondarily; it has first
of all been a reflection of the fact that all spiritual
realization—exemplified thus far through the "Earth-sphere"—has been
accompanied by a residue, a left-over factor that refuses to go
evenly into the equation.
It's been a reflection of the fact that
the crown of "realization" in this sphere rests uneasy on the head
of every "realized being," since a resolution of the composing units
in all their parts and problematic aspects has yet to be achieved;
since no Awakening resolution between Spirit-consciousness and the
whole of the Earth-sphere has been manifestly accomplished, so the
products of planetary awakening thus far have been largely male in
gender by no accident, each mirroring and duplicating in microcosm
that general off-timing in the tables of things whereby Forms
imperatives (and thus all that which Form could teach regarding the
full relation of the created to Creator) have been put on hold,
effacingly recessed and forced to give unrequited witness to
sibling-Spirit's unripe crowning.
It is precisely the female within the male-realized being that yet
languishes, masked in its persistent unfulfillment by the sorry
consolation-prize of catering a Relative's overblown coronation.
Where the actual female gender bears the burden, as a bio-psychic
matter, of the physical field's uneasy relation to the potential of
Resolving Unity with Whole-being value or absolute
Spirit-consciousness, the female gender is less easily assuaged of
creative-spiritual hungers lingering in belly and loins, less
convinced or befooled by the abstract tidiness of Mind theoretically
decoupled from Body and so less easily pressured into provisional
enlightenment on the basis of mere abandonment, where the female
accepts such enlightenment much less easily, so the definition of
such enlightenment is proportionately unacceptable and the
(historical) examples of biologically-female adepti decline toward
nil on the negative arc of the curve.
Where there's a scarcity of real, biologically-female adepti there
is a concomitant deficiency in the degree of realization accorded
the "female side" of the spiritually-awakened male adept, and so
there is a real absolute defect in the overall value of Awakening
exhibited through the manifest/vital physical fields.
This has necessarily been a carry-over factor in the continuity of
the Mahachohan's function; while at the same time it's been
almost uniquely the Office of the Mahachohan that's noted and thus
tried to repair such a fact (owing to the very nature and
correspondence of the Office, being that of the Mother). The
cyclically-incarnating Mahachohan has been hampered in his
efforts to compensate the difficulty precisely by the persisting
fact of the historical absence of the awakened Mother, i.e. a living
female-gender embodiment of the true Mother function. (Those
nominally female who, throughout history even to the present-day
have been venerated as Awake in the form of Mother, have in
practical fact served the same role in the same
ratios-of-integral-functioning as their male counterparts— there's
been nothing truly unique to the Mother's planetary function, to
distinguish them—cf. Book III.)
Simon Says...
Indeed so acutely aware has the
Mahachohan been of this ongoing deficiency, that biblical history
records one of the more humorous if grossly misunderstood (or
disingenuously reported) efforts of the incarnating Mahachohan to
render a reasonable-facsimile for educative purposes, producing a
veritable road-show dramatizing the significance and impact of the
"Awakened Mother-presence" for the Philosophical Parallax of the
material-field, through a perfectly-unawake model!
Despite such valiant efforts and little
"encouragements" on the part of the Mahachohan to "get the show on
the road," so to speak, and produce the resolving factor by
Awakening the uniquely-female agency in her full/unmodified
form, the general field of consciousness and the planetary
"alignments" correlated with that field continued to restrict the
very vehicle-of-reception required to make such an Incarnation
possible.
So inexistent in fact has that Incarnation of the Mother truly been,
that the standard male representation of the third—Logoic—principle
of Intelligent Activity has been thoroughly taken for granted and
accepted as inevitable—indeed, though the Theosophical
literatures of Blavatsky and Bailey make prophetic
mention of many adept-incarnations and avataric Advents, there's a
conspicuous absence of any prophetic Word, nor is there even
honorable mention re some imminent incarnation of the Mother!
In all the Hierarchy literature, the potential Presence of the
Mother seems to have been wholly overlooked (nor does it seem to
be particularly looked for!).
And it's for this reason that, despite the sedulous activities of
the Mahachohan (Bacon for example was said to have
performed the labors of purifying the philosophical Augean stables)
bringing all the required parts of the total mind/body Model into
mightily-suggestive congruence, the Resolving unification of the
material, psychic and spiritual fields both in Halls of Intellectual
Theory and the Court of Spiritual Practice—portending transition to
a new and progressed density or unmasked dimension of creative
physical life—has failed up to now to take place in the way it
should.
This, indeed, is one of the fundamental purposes and
responsibilities attendant upon producing the present Mother book,
i.e. the requirement of identifying the timely fulfillment of the
Mother's advent when it takes place as it ultimately has, and of
outlining the myriad implications or profound repercussions in its
Catalytic influence on the sphere of Intelligent Activity, and the
work of the Mahachohan. The Mahachohan has never had the
supreme advantage, up till now, of being literally accompanied by
the awakened-incarnate Presence of the Mother. The moment in the
accomplishment of so unparalleled an event, necessarily signifies
some millennial timing. The interests of every soul should be
focused upon the meaning of such timing.
How the Mother
Reclaimed the General Function of
Midwife, From the Specialists
We've seen, then, the ways in which the functionaries of both
Offices of Manu and Bodhisattva have been interested in the creative
field of the Mother's Great Body primarily as an instrumental
means, in practice fashioning unique—even idiosyncratic—devices for
expediting the alignment of souls with their savior-presence (in
what amounts to a one-shot-only provision of that sacred karuna
exemplifying the characteristic spiritual technique of the given
avataric embodiment, at the given time. Though it's not necessarily
noticed (owing to propagation of consoling notions re the posthumous
efficacy of belief etc.), such avataric functionaries normally leave
no efficacious means, of a universally-applicable type not reliant
on the specific intervention of their parity-presence in the same
plane, but rather leave Mythos or tales of their "transcendental
pastimes" of merely anecdotal merit—or worse, they leave a great gap
where a religion can be erected.
It's for this reason, for example, that Meher Baba (an
incarnation of the Manu for the present age—cf. Book III) has
left a literature wonderful in its Insight into the themes,
principles and powers of the creation and of the spirit—and yet his
leftover exemplification of the Specific Path-of-realization
theoretically constructed on the actual topography of the creative
field, is so manifestly specialized and applicable only to the route
which was in use and good working order during his life that it
almost wholly fails of any test in superposition upon
other—viable—metaphysical topographies; it fails to account for the
features of any other "systems," and indeed many
experimentally-valid paths or demonstrable spiritual cosmologies
seem excluded on principle from the possibility of coexisting in the
logical self-containment of the World outlined by the Avatar.
It quickly becomes clear that Baba had drawn the "features"
and "functions" of the planes quite tendentiously, strictly
according to descriptive characteristics that would match the
phenomenology generated under his own direct/incarnate guidance.
Subtract that direct/incarnate guidance (as inevitably happens on
the Master's demise) and one is left with a quixotic cosmology
furnishing the key to a single lock no longer in existence, and
failing to function as either a skeleton-key for the generality of
mind/body locks altogether or as key to any other single systems.
And so it is with the strictly strategic means of the other
avataric functionaries appearing through offices of Manu
and Bodhisattva—once gone, there's only left some
idiosyncratic lines tattooing special connections of no practical
significance along isolated points of the Mother's Body.
The cosmologies and corresponding "methodologies" of such avataric
personae, are very much akin to what would occur if we were given
the task of describing the entire cat family so as to convey a
practical understanding to someone who'd never seen a cat, and
proceed by describing detail-for-detail the specific features of a
Calico!
In contrast, the Mahachohan has generally "occupied" the
field-perspective that finds much more flexibility and extended
practical use in approaching any such description, or effective
characterization, through modeling the general principles and common
qualities distinguishing the species as a whole so that any example
of the genre can immediately be identified. This automatically tends
to make us at home with the Whole, rather than having to hunt quarry
only in those preserves where they obligingly wear identifying
insignia.
It's only with the Awakened/incarnate presence of the Mother
that we may know the field of manifestation, of our own life and all
the meaningful thrust of our identity-patterns, for what it
is—rather than for what it might be if the sole significance of its
being lay along some straight-and-narrow path linking a lonely
pickup point with the broad band of Heaven Above.
We may know it as celebratory Occasion in the manifestation of
Spirit; as the instrumental field of Spirit; as the acceptable
sufficiency of Spirit amidst Its garden of numberless Stars. We may
Know it without lingering conflict, or the internal turmoil of some
unresolved dream; we may know it without dread haunting the
outskirts of our flickering shadow zone.
Accompanied at last by the
Awakened/incarnate presence of the Mother we may come to understand
that such Knowing is itself the agent of all transformative keys and
biochemical elixirs, all glandular liqueurs ever needed to draw
Spirit forward past the inhibitory locks and repressive filters
which—in themselves—render perception moribund, and make of its
projective field a place from which we'd simply like to filch the
formula most efficient in distilling hormonal fuel for our yogic
Exit.
Relatively
Speaking - Real Relations in the
Spiritual Family Tree
By analogy then we may say that the comparative difference between
the presence and function of both Manu and Bodhisattva
(Father and Son) when they appear and the presence and function of
the Mahachohan when he appears, is that which obtains between the
special theory of relativity and the general theory of relativity
(don't blanch—the properties of the two theories aren't that
difficult to understand).
In the case of the special theory of
relativity for example, the scientific-adeptus Einstein
gave the behaviors of forces and fields in the absence of the real
fields of gravity. In his general theory of relativity he simply
restored the gravitational fields in honor of their actual presence,
and gave the behaviors of forces and fields under such conditions of
verisimilitude. In the same manner we may say that, examining the
strategic means furnished by the presence and teaching-techniques of
Manu and Bodhisattva regardless the given Personality-expression
filling the
Office at the time, the common
denominator uniformly characterizing such means is that of a
specialized mode—not so much either reflecting or conforming to the
contours of the actual field of expression but adapting certain
features of that field without regard for the remainder at all, as
if the sole significance of the manifest state resided in strategic
alignment along certain, angular sections tracing out a discernible
"path" representing the Way the master has arbitrarily mapped to
lead lost-souls toward the maze's exit.
This uniform tendency in turn is identifiable as a very emphatic
function of the angie-of-intersection by which both Bodhisattva and
Manu approach the physical field—Le. gingerly, as one would spring
on tiptoe over rows of rocks jutting from a quicksand bog, not
wishing—from so Light an overview—to tread any more firmly than is
absolutely necessary to establish an impression in the medium
whereby to attract the attention of those to be helped.
Remember again that, whereas such
Methodology has succeeded in one respect in drawing Spirit-light and
Heart-love near enough into dimensional proximity to impart
additional charge to—and thus further "inseminate"—the physical
field to its functional coefficient of receptivity, there's another
sense in which it hasn't been so successful—and that, tellingly, is
in the ideal definitiveness with which such strategically-mapped
means (as the karuna of their Offices bestows) actually
manages to free those for whom it's given.
We might consult one good and authoritative "higher-density" source
in this regard,
the Ra material by Rueckert,
McCarty and Elkins, which tellingly states from its
Aerial vantage how in the 75,000 year course of the present
(3rd-density) cycle nor one soul who entered at 3rd density level
has thus far succeeded in graduating even to the next (4th density)
level. We cite this source not only due to its uncommonly reliable
and unusually "high" viewpoint, but principally because this
significant fact was first disclosed to AAA, the Mother,
during a portion of the Process discussed in Books II and III and so
stands independently confirmed by your present Source.
Understanding this wholesale lack of advancement on the part of
planetary consciousness or the particular units thereof, however, we
may assess the effusive dogma characterizing the Eastern and
(especially Hindu) tradition of the avatar, in a whole other
Light; and we may see just how much reliance we may place upon
claims that the avataric incarnation is empowered to ferry countless
souls across the ocean of consciousness to ultimate Liberation in
one lifetime, like a carefree picker amongst a bumpercrop of
berries.
In the face of this slight exaggeration
we have the actual evidence of "auric" witness which, surveying the
akash of voluntary entities invariably shows that in every case
where a "spiritual life" even in the presence and through the
practice of an avataric incarnation was lived, there occurred at
best a heaven-light interlude between "incarnations" from which the
ego-soul was inevitably drawn back, by magnetic influence of all
those unfulfilled or short-circuited values comprising the soul's
own correspondence with and identification through the manifest
fields of vital being.
In all such cases the soul
inevitably demonstrates its ultimate affinity and congruent Identity
with Absolute-being even beyond the divine-light aspect sponsored by
avataric karuna, since the soul seems unsettled and
dissatisfied with such Spirit-value by Itself and instead seeks
continuity with the Creative phase comprising the complement which
alone fulfills spirit-consciousness in Absolute-being. This
continued shortcoming in turn shows the true state of correspondence
and quotient of real congruity between Heaven and Earth, Above and
Below, Void-light and the Creative field as it has thus far
developed in the progression of Logoic cycles.
It's for this reason indeed that there exists the Third spiritual
office, i.e. that of the Mother and her customary
representative the Mahachohan...
Theocrarizing
the General Theory
In contrast we may say that the Mahachohan, from the
"Mother's" perspective recognizing the continued discrepancy the
more deeply, essays to establish what—by our analogy—is the
counterpart of the general relativity-theory; rather than founding
the ongoing tradition of Mystery Teachings (such as existed in
Teheran and Crete and Delphi, and at Safed and Elizabethan England
during the Renaissance and resides now in the teachings of Southern
Crown by way of the "Western" mysteries) upon preciously specialized
paths the footholds of which seem minuscule, and shrink altogether
into insignificance as we draw back by comparative scale upon that
Mountain in the complex craggy folds of which those teacher-steps
are superficially chipped, rather than founding a new revivifying
world-culture of 4th density capacitance upon features that obtain
only under special conditions, the Mahachohan has all along
been working on and asymptotically approximating a general Spiritual
model—precisely analogous to the general theory of relativity
in which all the real gravity-fields are restored, the actual
tensor-gradients of spacetime curvature put back in place so as to
correspond with the field as it must actually be traversed.
Just as the general theory of relativity is that which
ultimately permits real spacetravel, so the Mahachohan's general
Spiritual Model under completion-tutelage of the Mother's living
presence, ultimately serves the process of real Spiritual Awakening
by taking into consideration—and integrating back into the total
picture—those actual states, forces, fields and properties that
obtain under conditions of the Whole-being, and which are therefore
necessary factors needing to be fulfilled in their proper
proportions and to the measure of their contributing values before
Spirit may ever be said to enlighten an adequate Way.
We may say then that, just as the awakened Mother has
never been present with us before (for the reasons cited above)
and as there have been no significant numbers of awakened female
adepts in the world before so there has never been a completing
Salvatory Grace illumining the physical field before, so there's
been no masses saved, no souls individually rescued from the rounds
of samsara—only preparatory process, only stages of
preliminary and partial "awakenings" which according to the relative
obliquity in the given angle-of-entrance may have imparted as many
misconceptions or strategic errors, as Ohms of spiritual Wattage
for lighting the incarnate lamps of the world.
Thus we find the conditions cited at the
beginning of Book I.
[Excerpt from Part IV]
Enter Mother's
Bouncer
It's for this very reason, however, that the Mahachohan (or
traditional representative of the Mother's Ray of Intelligent
Activity) has been less identifiable—historically—as an "avataric"
or truly spiritual manifestation; being, first of all and by
requirements of the function, more "deeply" and "fully" embodied
than representatives of Manu or Bodhisattva, the Mahachohan has
manifested the fuller range of traits identified with
humanity—indeed "Mahachohan" means "the great human being."
(The Dhyans Chohans of theosophy are the angelic presences or
Elohim, amongst whom those originally abjuring Creation
eventually pledged human incarnation so as to persist through the
manifest planes helping, teaching, awakening and advancing mankind.)
Thus he may appear to "raise" or "exalt" certain of the expressions
of humanity, but by just that much does he seem more naturally
companion to humanity; this of course is a two-edged circumstance,
for, on the one hand, that which he achieves on behalf of humanity
while Present seems in many ways much more a "natural" gift to
planetary consciousness—much more a product from, of and by Humanity
to Itself so that it tends to be accepted and assimilated more
readily than the "rarefied" gifts and "extraordinary" mandates
brought forward through the other two Offices; on the other hand,
that apparent "kinship" with humanity through the fuller range of
embodied expression has—more often than not—allowed the Mahachohan
to be taken for granted in a way the other Ray-personalities are
not; it has allowed his Presence and his Gifts to be treated more
casually, seemingly subject to the common angle of criticism
authorized by his "ordinariness."
Thus
Francis Bacon (as an example
previously given of the Mahachohan) was said to be subject to
occasional expressions of an "egoism" unworthy of his usual,
impeccable communications—but this is judging such expressions on
the intent and with the scale of 3rd~stage humanity, finding no
apparent warrant to judge him by any other or more extra-ordinary
criteria.
Such "egoic" expressions may, however, give us just the occasion
to perceive the Mahachohan at work taking advantage of his more
deeply-embodied condition in commonality with mankind, by using the
broadest range of expressive means (unmonitored by the requirement
otherwise imposed upon an "avataric" expectation), to establish his
point.
We see that, by "camouflage" of his less-recognizable Office he's
able to make use of a fuller palette, drawing on bluster,
bumptiousness, belligerence or buffoonery as he Will in order to
create just the stress desired, to move a Piece in Place—whereas
representatives of the other two avataric Offices, obligated by
corresponding Visibility to bland high tolerances of "selfless
forbearance" in their expressions, aren't allowed a deep-enough
degree of embodied expression to generate any stress, at all.
Of course, "followers" of those Office holders (Christians,
Buddhists, Taoists etc.) would claim that such egoless "inability"
to generate stress or strategic strain is precisely what Identifies
and guarantees them as Avataric Realizers to begin with. When,
however, we see that the physical 3rd-density field and its
corresponding Mother-Ray of Intelligent Activity bear the continued
real burden of those effective harriers and cognitive irresolutions
produced in the divergent approaches of the respective Teaching
Rays, it becomes more apparent how the functionary of that physical
Ray—historically, the Mahachohan—might focus the consequence
of such resistance and inertia more directly than the others, and
embody it many times more effectively, turning the edge of its
potential contentiousness to use in unique keeping with the
recognized requirements of the Office.
Indeed, simply by naming certain of the more notable Aeonic
manifestations of the Mahachohan it becomes apparent that the
expressive character of that Office differs sometimes dramatically
in quality, and displayed means, from the other two; such
embodiments of the Mahachohan, while frequently viewed as
"extraordinary" personalities, are nonetheless conceived as men with
all the potential for foible or fallibility of men (even the Iranian
figure of Zoroaster, presently identified in our "roster" as
manifestation of the Mahachohan, was not taken by his contemporaries
or later adherents to be a Divine Manifestation—a
circumstance the encyclopedists find remarkable-enough to mention,
considering the devotion with which he's revered within his
tradition and the esteem in which he was held by his followers).
This susceptibility to perception as a "man among men" leaves the
Personality of the Mahachohan rather uniquely subject to a wide
variability in the regard with which he's held, both contemporarily
and historically, so that he may be considered infamous in a given
case as readily as he might be regarded justifiably famous in
another (Simon Magus is a case in point, his aggressive humor
and persistent/confrontational demeanor—in expressing a fractious
prerogative of the Mahachohan's position—having been interpreted by
Christian contemporaries and Catholic historians as
evidencing his candidacy as premier Anti-Christ).
An exemplary list of the repeating Personality-expression of the
Mahachohan for the present planetary cycle would include:
The latter two overlap by exactly eleven
years, Bacon having been born eleven years prior to Luria's
death. Far from disproving the continuity-of-Personality,
this precise eleven year interval secures it, in the knowledge that
the oversoul hypostases of Identity and Mind fatefully integrate
into closest-possible congruency with the embodied Psyche of the
Personality around or exactly at the eleventh year of life.
Thus Luna's incarnation was
actually marked by the veritable withdrawal of the Psyche from
physical congruency eleven years before his death, being principally
Overshadowed thereafter by the Identity/Mind hypostases—that same
Psyche being "transferred" half-way round the globe from Israel to
England to preside in integral "supervision" of the fetal and
childhood development of Francis Bacon; at Bacon's eleventh
year, the Oversoul hypostases were transferred over from the Person
of the sublime Qabalist Isaac Luria, and the latter died.
This double/overlapping manifestation
of the Mahachohan was necessitated by the Time (the Renaissance
era), for the Mystery Traditions required a profound refreshment and
renewal both East and West. Thus,
Isaac Luria represented the
"kosher" expression of that Mystery Tradition renewal, and Bacon
represented the "gentile" counterpart (the connective pun—bacon—is
an Intentional manifestation of Divine humor; the drawback to Divine
humor is that it's so subtle while embracing any devilish range of
parts, that it has to be explained to people—and, God knows, there's
nothing more deadly to humor than the need of explanation.').
If the Easternmost manifestation of the Mahachohan—as
exemplified in this list—seems to stretch only so far as the Mideast
which is still technically associated with the Western tradition,
there is cogency to such fact. The list is exemplary; there are
no Far East manifestations of the Mahachohan in "contemporary"
aeonic history, since the Mahachohan is representative of the
Mother's Ray and Office, and the Mother represents the extreme
limit/field of manifestation symbolically located in "the West"—the
place of sunset—and literally realized in the more
dynamic-developmental history of the West.
The Father/Son Offices of Light and
Love/Wisdom have been traditionally embodied in the Far East—the
Place of Sunrise and bare dawning manifestation—the Middle East
being the limit of common ground, for example when Immanuel
embodied the function of Bodhisattva in Israel, and Simon Magus
embodied the Mahachohan-function contemporaneously in the same
zone—with a decided combustion of results.
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