and the link in it: https://www.makara.us/05ref/02comps/initiation/IFFH%203/mayavirupa.doc
Collected by: Makara blog
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.
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.
...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."
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.
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.
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.
Applicants for initiation and initiates up to the third initiation use both the sutratma and the antaskarana, 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.
Note: sutratma - the silver thread in metaphysical studies and literature, also known as antahkarana sutratma or thread of life, refers to the life-giving connection from the Higher Self (atma) to the physical body.
Note: meaning of antahakaran - A Sanskrit term used by theosophists to mean the connection or bridge between the personal or lower self and the spiritual or universal self. Antahakaran consists of four parts: the mind, the intellect, the chit (consciousness) and the ego.
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.
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.
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.
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.
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.
Note: here it is apparent that there is no complete and clear guidance for spiritual development on the Planet at this time, as Cobra has mentioned before. The Soul does not need suffering to evolve, only beauty and goodness and love. To quote from the text: there is no need for "crucifixion" for evolution, or for example, not "I and my Father are one", but I and the Source, both aspects of whom are important, so feminine and masculine, both must be integrated for the Soul to be whole. In any case, this passage also expresses important ideas for us, it is just worth using our inner discernment every time we read such texts.
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):
Antahkarana means: the search for the sacred takes many forms. It can be seen in our fascination with the wonders of nature and the wonders of the universe. It can be seen in our fascination with ancient historical sites such as the Oracle of Delphi, the Egyptian pyramids and the stone circles that dot the landscapes of the British countryside. We witness the beauty created by the great craftsmen of history, and the awe we experience when we see the cathedrals and temples built by mankind to honour the divine. Indeed, there are countless examples of humanity's quest for the sacred. In a deeper sense, however, the journey to the sacred is an internal rather than an external quest. It is a path that leads to the Spirit, which is deep in the recesses of the consciousness. In fact, it is the soul that rightly bears the title of "sacred". For what is holy is eternal. This is true whether we are talking about the soul of a human being, the soul of a nation, or the soul of all humanity. When we travel this inner path, there is a bridge to cross, and this is called antahkarana. Antahkarana is a Sanskrit term. In Eastern philosophy it is the name of the bridge that connects the lower mind with the higher mind (the mind of the soul). Through it, one is able to realize the deep love and wisdom of the soul. In this way, antahkarana is a channel of communication. It enables the realization of wisdom and guidance beyond the rational thought processes of the lower self (personality). The antahkarana provides inspiring insights into things that the personality alone cannot comprehend. As such, it is the medium that the soul uses to convey its love and purpose to the human mind. However, this rainbow bridge (the colloquial name for antahkarana) does not exist naturally in the human psyche. Instead, it must be built over time. It is made possible through various spiritual disciplines.
1. 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.
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.
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.
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.
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.
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.
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.
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.
The blog posts will also be posted on the Soul Family telegram channel, for which the invitation link is available here, I welcome all Starseeds: https://t.me/+jM5MFkRHgrExYWEy
