by Michael Topper

extracted from MATRIX IV




The Mother Book

Key to The 80's Dilemma





[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.