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A Treatise on Cosmic Fire - Section Two - Division F - The Law of Attraction
Astrologers should study the planetary schemes in the light of the Heavenly Man, viewing them as an incarnation [1192] of a planetary Logos, and thus strive to cast the horoscope of the planetary Logos. They cannot succeed in doing so, but in the attempt may learn much and achieve new light upon a most difficult subject.

In considering this question of the adaptation of the form to vibration, or the construction of a vehicle which will be a fitting instrument for spirit, the following factors must be borne in mind:

  1. That it is the quality of the indwelling life which decides the type of form.
  2. That these qualities are the sumtotal of the attributes of divinity which the indwelling life has succeeded in unfolding.
  3. That these qualities - as may well be surmised - fall into the usual septenate.
  4. That they fall also into two groups, those which concern the lower principles, and are, therefore, four in number, and those which concern the higher and middle and are, therefore, three.

This is true of all men, of the Heavenly Men and of the solar Logos likewise, and there is a mysterious analogy concerned in the manifestation of the three higher principles in man (which may be considered as demonstrating through the perfected Adept, the Bodhisattva) and the three higher principles of the solar Logos as they demonstrate through the major three aspects. They form but one principle showing forth in three ways. So it is with the unmanifested Monad (unmanifested from the standpoint of the lower man). That Monad can - at a certain very advanced stage in evolution, and one far beyond that of the Adept - have its triple simultaneous manifestation, and show forth as a Master in the three worlds, as a Bodhisattva on His own plane and as the emancipated Dhyani Buddha; yet these Three will be but One, will be [1193] the result of a great spiritual vibration and will perform the triple work which may (from the standpoint of the three worlds) appear as the work of three separate great Existences. They are forms of three monadic "vestures," worn by the one Monad as a man wears his three bodies simultaneously, and functions in them separately. 30

One or other of these three can, if so He will, occupy a body on the physical plane which will not be simply a created mayavirupa. This is done in one of two ways: either through the occupancy of a willingly vacated body, as was the case when the Christ occupied the body of Jesus, or by a divine over-shadowing of a disciple, as has been and will be the case. The quality of the form occupied or used, and the nature of its work depends upon which of the three higher aspects of the initiating impulse, is manifesting. Very rarely a more mysterious phenomenon occurs and the over-shadowing Buddha, Bodhisattva, or Adept each makes His "appearance" [1194] upon earth thus demonstrating the three aspects of knowledge, love and will and all taking form.

This may seem to be a great complexity, but it is not so much stranger after all than the phenomenon of the Monad (in time and space and during evolution) demonstrating forth as the Triad, the Ego and the Personality. This type of triple Avatar only makes its appearance under a peculiar series of cycles concerned with a group of Monads who were the most progressed and advanced at the opening of the mahamanvantara. As yet, there are not many progressed enough to do this triple work; the Buddha and nine others being the only Ones as yet remaining in touch with our particular planet in this particular manner. A few are as Christ is, and have the power to make a dual appearance. This type of monad is only found on Rays two, four, six.


30 The Three Vestures. - "The stream is crossed. Tis true thou hast a right to Dharmakaya vesture; but Sambhogakaya is greater than a Nirvani, and greater still is a Nirmanakaya - the Buddha of Compassion." - Voice of the Silence, p. 97.

"The three Buddhic bodies or forms are styled: Nirmanakaya, Sambhogakaya, Dharmakaya.

The first is that ethereal form which one would assume when leaving his physical he would appear in his astral body - having in addition all the knowledge of an Adept. The Bodhisattva develops it in himself as he proceeds on the path. Having reached the goal and refused its fruition, he remains on earth, as an Adept; and when he dies, instead of going into Nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it.

Sambhogakaya is the same, but with the additional luster of three perfections, one of which is entire obliteration of all earthly concerns.

The Dharmakaya body is that of complete Buddha, i.e, no body at all, but an ideal breath; consciousness merged in the universal consciousness, or soul devoid of every attribute. Once a Dharmakaya, an Adept or Buddha leaves behind every possible relation with, or thought for, this earth. Thus to be enabled to help humanity, an Adept who has won the right to Nirvana, 'renounces the Dharmakaya body' in mystic parlance; keeps, of the Sambhogakaya, only the great and complete knowledge, and remains in his Nirmanakaya. The esoteric school teaches that Gautama, Buddha with several of his Arhats, is such a Nirmanakaya, higher than whom, on account of his great renunciation and sacrifice for mankind, there is none known."
- Voice of the Silence, p. 98.

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