nature of avataras
Dec 29, 1993 11:09 AM
We hear that in times of decline, Krishna will appear to save the
world. The Manus also are involved, as they open and close each great
evolutionary period. The Dhyani-Buddhas and Dhyani-Bodhisattvas rule
over the greater periods. And there are periodic visits by divinities
when the time is right to start a new age.
In earlier times, when the Dhyani Chohans appeared openly among men,
they acted as the intermediate natures for these divinities. Now they
have withdrawn, and their lifewaves are on other globes. Those left
behind on Globe D are the Sons of Will and Yoga, and exist in a sort
of heaven world, far above Shambhala.
When a divinity or Avatara appears now, it is a human Buddha that
provides the intermediate nature.
An Avatara is the visit of a God, a Logos, a being *higher* than our
kingdoms of nature and the Dhyani Chohans themselves. This being has
not Ego, no evolved ray of consciousness on our planes, and borrows
from beings already here what it needs to form its constitution.
Now a Buddha, like any of us, is a composite being. We are a family
of Monads. Even though we ourselves are Human Monads, we contain
other Monads in our constitution as well, in making up the total being
that we are, when fully manifest. Our inner god is the Divine Monad,
our spirit the Spiritual Monad, and we are the Human Monad.
An Avatara is a temporary association of Monads, an artificial being
on our world that wil cease to exist upon its physical death and the
release of its seven principles.
This being makes no karma, and no new self is created, no new karmic
web of relationships with live in our world. An Avatara makes no karma
because there is no being involved. Its actions are done in such a
selfless manner, so purely, that no individual karmic bonds are formed.
The Monads that come together to provide the basis for the Avatara
are only in temporary association. They will separate as soon as the
Avatara has departed, and do not come back together in the future.
The Buddha and Mahatma that help form it are swept along, inspired to
act in a certain way, carried on by a sense of divine law, but have
no personal volition, no self-conscious decisions, no making of new
karma for themselves as well. They do have a lasting impact from the
experience, there is a reward. For through their natures have flowed
the consciousness and life energies of the divinity, and have been
changed by the association.
The Avatara itself, the informing life, is not a Monad, not a God or
Architect in our world, but higher still, a Logos. It has no existence
in our scheme of things, and only visits us as an act of compassion.
As a temporary being, it is drawn together from three sources. The
human personality is lent by a Mahatman, a very high Mahatman, providing
his Kama-Manas and Vital-Astral-Physical form. The spiritual nature is
lent by the racial Buddha, providing his Buddhi-Manas. And the Atman
is lent by our world itself.
Althought Atman is universal and the same in all, and the Atman that
would be seen in an Avatara would be identical to that seen in a man,
a beast, a plant, there is yet something more to what is in an Avatara.
Its Atman is inspired by yet a higher Atman, one that embraces a grander
scheme of things than is knowable in our world. It is almost as though,
to make an analogy, our Atman, in the Avatara, is inspired by *its own
Jesus was an Avatara, and many of the great religious leaders of the
world. Other religious and philosophical leaders were direct
incarnations of the Buddha, on his own volition, in his own work in
caring for humanity.
Avataras tend to come at critical times in our human history. One
such period is the 2160-year subrace cycle. But since subraces overlap,
and are not always synchronized in their timing, it is possible for
Avataras to appear in different part of the world at almost any time.
It is possible, though that does not mean, of course, that it will
therefore happen that way.
When a new Avatara comes, the racial Buddha has returned, again a
channel for the Logos, or rather for *a* Logos. The Buddha is not in
charge of the temporary life that is created, but is a subordinate
Monad in its constitution.
Any high Mahatman may lend his personal self to help form the Avatara.
The Master Jesus did it once, but it would not likely be him again.
Different high Masters take their turns, there is not one that
participates in all the Avataras. The only one that participates in all
the Avataras, during a paritcular subrace, is the Buddha himself.
With the next Avatara, we would in a poetical sense have the
reappearance of Krishna, but not of the same *individual*. We have a
different composite being, and even the visiting Logos is different.
The special combination of beings that made a temporary Jesus the
Avatara will never exist again.
Avataras reinspire a people, reawaken them to the spiritual, turn
them back towards the light again. They *do not* bring a special
quality to humanity, one new quality per Avatara. Jesus the Avatara,
for instance, is neither the first nor last to have taught love, and
has no exclusive, no special claim to awakening our unveiling the
quality of love for the first time.
And an Avatara is not an experiment. It does not depend upon the
capabilities of the one who lends it his personality, nor the
responsiveness of his followers.
The Avatara does not *overshadow* someone, and does not take
candidates on trial or on a period of probation. It does not test out
individuals before using them to house itself. There is nothing to it,
it does not exist as a being, until the Monads come together and
allow it to manifest. There is nothing to it that could stand apart
from things and pick and choose who and what will come together to
form it. It is simply not present in our world at all until the
temporary being is formed.
A super divinity enters our world unheralded, and the Buddha both
sacrifices himself and is honored to house it. For the moment, his,
the Buddha's, Atman is enfilled with a supre-Atman, one that except
for him could not touch or affect our world in any possible way.
The connection with the Buddha is immediate, and soon followed by a
taking on of a personality. This is given up by a very high Master,
one but short of having to give up his body and live himself in the
Nirmanakaya, one only slightly-removed in his evolution from having
a human body at all.
The personality is not provided by a chela or student, like by
Krishnamurti. The Avatara clothes itself in the best of what is
available, and it is a natural attraction. There is, of course, also
a choice and a sacrifice made by the Buddha and the Master, in their
participation, but they could not otherwise choose that to accept the
role of housing the Avatara!
We are blessed at times with visits of being from another, entirely
different scheme of things. They come at their own bidding, but also
seem to appear at critical points in human evolution.
These beings, the Avataras, are never *evoked*, and no amount of
prayers or calling from them will ever penetrate to their spheres.
They are beyond any god or gods that we know of, and we can only
respectfully personify them, collectively, as visitations of the
ruler of life, Krishna, and be thankful.
Eldon Tucker (firstname.lastname@example.org)
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