[cover: 24 Books of Esoteric Philosophy by Alice Bailey.]

[The content of this article was extracted from Alice Bailey's books after atomatically searching the text: “Kumaras".]

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<28> (A Treatise on Cosmic Fire, pp. 727-729.)

"... 4. Planetary Avatars. These emanate from the central planetary Logos of a scheme andembody His will and purpose. They are of two different kinds. The first type is a manifestation on etheric physical levels of the planetary Logos Himself for a specific length of time. It involves the definite taking of a physical body by one of the Kumaras. Such an avatar is to be seen in Sanat Kumara, Who, with the three other Kumaras, embodies the four planetary quaternic principles. In a very real sense, Sanat Kumara is the incarnation of the Lord of the Ray Himself; He is the Silent Watcher, the great Sacrifice for humanity.{42}

As noted in the above paragraph, there are secondly three Entities Who embody planetary principles. They are (speaking from the present standpoint) the dynamic energy which holds together the three lower kingdoms, viewing these kingdoms as units and not as differentiations. They are closely connected with the energy aspect of the three earlier chains, and it only needed the work of an interplanetary avatar (at the formation of the triangle which resulted in the individualisation period in Lemurian days) to enable Them to take etheric bodies and incarnate among men. They act as focal points for the energy of the planetary Logos on His own plane. The first Kumara is in a mysterious sense the energy which produces self-consciousness in the human family. The three other Kumaras, or the three Buddhas of Activity, act as similar focal points for the energy which animates the three lower kingdoms, and which produces their differing grades of consciousness. It is not possible to express this great mystery more clearly but if the student couples these few hints with those earlier given in the Secret Doctrine, the mystery of the "Holy Four" may be somewhat clarified from the standpoint of energy and evolution.

The times and seasons of their appearing vary according to the particular karma of the Lord of the Ray, and nothing in connection with these great cycles, and incarnation periods, can be revealed to the unpledged and the profane. ..."

{42} S. D., I, 494; II, 112, 149, 333.

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<29> (A Treatise on Cosmic Fire, pp. 741-742.)

"... Before we take up planetary and cosmic pralaya, we might here consider the relationship of the Agnishvattas (who caused the individualisation of animal man on this planet), to other and previous cycles of evolution, and why we have only dealt with them from the point of view of a mahamanvantara, and of a kalpa. The reason we have not considered specifically the group of Agnishvattas, Kumaras and Rudras connected with the Earth has been because we have handled the entire subject from the planetary standpoint, and not from that of the human family. The student who seeks detailed information as to the Agnishvattas of the Earth chain has but to study the Secret Doctrine. We have attempted to carry the thought of the student beyond his own tiny sphere to the consideration of the work of the Manasadevas in the solar system. In every scheme They have Their place, but in some—as in the Jupiter scheme—They are just beginning Their work, and in others—as in the Vulcan and Venus schemes—Their work is nearly completed. Venus is in her last round, and has nearly developed her fourth kingdom to perfection, or as much as it is possible in the system. In the Earth scheme, They are in full tide of work, and only in the next round will They demonstrate the height of Their activity. They pass cyclically through the schemes and under Law—the Law of Karma for the planetary Logos, for They are essentially concerned with His Life as it actuates His centres. They come into a scheme on a wave of manasic energy from the head centre of the Logos, and in the process of passing through his Heart centre three things occur:

1. They become differentiated into seven groups.

2. They direct Themselves as streams of energy to some particular scheme.

3. Their contact with a scheme is that which produces the manifestation of the fourth CreativeHierarchy, and leads to the Monads taking form in the three worlds. ..."

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<30> (A Treatise on Cosmic Fire, pp. 744-747.)

"... (c.) Types of Human Rebirth. In our study of the building of thought-forms and the agencies for their construction, we have considered:

1. The deva substance out of which they are constructed.
2. The energy which animates them and its source.
3. Their appearance in time and space, or their incarnation.
4. Their disappearance or pralaya.
5. The constructing entities who in a threefold manner produce these forms, utilising the process of:

a. Meditation, which is ever the preliminary to construction.
b. Dynamic force, or the positive energy which seizes upon its polar opposite (negative substance), andutilises it.
c. The impartation of colour or quality, which moulds that which has been prepared.
d. A secondary vitalisation, which sets in separate motion the thought-form thus created.

We will now consider the mystery of rebirth, or the incarnation of those lives which exist in subtler matter, and yet which seek form according to law, and touch upon their specific intent on dense physical levels. We can consider this in connection with the cosmic entities who seek existence on the physical plane of the cosmos, our solar systemic planes, or the reincarnating jivas who are driven by the Law towards earthly manifestation in order to become fully conscious, and acquire (by means of sentient existence), added faculty and power.

H. P. B. has said that rebirths may be divided into three classes:{49}

a. Those of Avatars.
b. Those of Adepts.
c. Those of jivas seeking development.

To those who are endeavouring to grasp somewhat the mystery of rebirth and its laws and purpose, and who are confused when considering the mystery of the Buddha, and the secret purpose of that mysterious Entity, the Silent Watcher; to those who find the problem of understanding the position of the Kumaras and Their relation to the planetary Logos almost an insuperable one, it might be wise to say: Study and meditate upon the difference existing between the lower principles and the higher three; study and meditate upon the place and position of these lower principles in the body of the planetary Logos and ponder upon the correspondence between:

a. The devachan of the reincarnating jiva.
b. The nirvana of the Adept.
c. The pralaya of a cosmic Entity, such as the Lord of a chain, the Lord of a scheme, and the Lord of a Ray.

I say correspondence in its esoteric significance, and do not seek to infer analogy in detail, but only in purpose and in experience. It may be said of all three states that they are periods of development, long cycles of meditation, and interludes between stages of activity. Hence the emphasis laid in the East and in all occult schools of development upon meditation, for it is the means of bringing to the unit under development the capacity which will produce:

a. Abstraction, or liberation from form.
b. Creative power.
c. Direction of energy, through an act of the will.
d. Future constructive activity.

By means of meditation, a man finds freedom from the delusion of the senses, and their vibratory lure; he finds his own positive centre of energy and becomes consciously able to use it; he becomes, therefore, aware of his real Self, functioning freely and consciously beyond the planes of sense; he enters into the plans of the greater Entity within Whose radiatory capacity he has a place; he can then consciously proceed to carry out those plans as he can grasp them at varying stages of realisation; and he becomes aware of essential unity. But when a man has thus freed himself from the objects of sense in the three worlds he again becomes aware of the need of further meditation, and it is this (to man in the three worlds), inconceivable form of meditation that engrosses the attention of the Adept, and which is undertaken by Him in two great stages, each preceding the two final Initiations, the sixth and the seventh. I refer not here only to Adepts who "make the sacrifice," and choose rebirth for service on the planet, but to all adepts. Freedom to work on any Path must be gained by occult meditation; freedom to escape beyond the ring-pass-not is also thus attained, and likewise the curious state of quiescence which is achieved by Those Who have offered for service as the occult Hierarchy in the next round. In Them have to be stored the psychic seeds of knowledge which will be available in the fifth round; this necessitates for Them an attitude of receptivity to occurrences at the close of each root-race, when there is, on subtler levels, a gathering in of psychic force, and its storing with Those prepared for its reception. Their work is analogous to that of the Seed-Manu, Who Himself works through a septenate as do these storers of the psychic life-forces.

Again for such cosmic Entities as the planetary Logoi periods of meditation transpire, but these concern Them on the cosmic planes, and only the effects are felt on this. They meditate in Their physical brains, and therefore in substance as does man, but the process is carried on in the etheric brain. This should be pondered on, for it holds the mystery hid. Also, the fact that some of these Lords of the Rays are more proficient in meditation than others, and thus achieve differing results which work out in Their schemes, should be carefully borne in mind. ..."

{49} See S.D., III, 364, 365, 367.

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<31> (A Treatise on Cosmic Fire, pp. 751-754.)

"... When these types of force are centralised in any particular adept, and He is expressing simply that extraneous force and nothing else, the effect is shown on the physical plane in the appearance of an avatar. An avatar is, but an adept is made, but frequently the force, energy, purpose or will of a cosmic Entity will utilise the vehicles of an adept in order to contact the physical planes. This method whereby cosmic Existences make Their power felt can be seen working out on all the planes of the cosmic physical plane. A striking instance of this can be seen in the case of the Kumaras, Who, under certain planetary forces, and through the formation of a systemic triangle, gave the impulse to the third kingdom which produced the fourth by bringing it into conjunction with the fifth. These Kumaras, Sanat Kumara and His three pupils, having achieved the highest initiation possible in the last great cycle, but having as yet (from Their standpoint) another step to take, offered Themselves to the planetary Logos of Their Ray as "focal points" for His force, so that thereby He might hasten and perfect His plans on Earth within the cycle of manifestation. They have demonstrated three out of the four methods. They are overshadowed by the planetary Logos, and He works directly as the Initiator (in relation to man) through Sanat Kumara, and with the three kingdoms in nature through the three Buddhas of Activity,—Sanat Kumara, being thus concerned directly with the ego on the mental plane, and His three Pupils being concerned with the other three types of consciousness, of which man is the summation. At the moment of initiation (after the second Initiation) Sanat Kumara becomes the direct mouthpiece and agent of the Planetary Logos. That great Entity speaks through Him and for one brief second (if one can use such a term in connection with a plane whereon time, as we understand it, is not) the planetary Logos of a man's Ray consciously—via His etheric brain—turns His thought upon the Initiate, and "calls him by His Name."

Again the Kumaras are embodied principles, but in this connection we must remember that this means that the force and energy of one of the principles of the Logos are pouring through Them via that which—to Them—corresponds to the Monad. Through Them, during Their period of incarnation and voluntary sacrifice, the great Prototype of the planetary Logos begins to make His Presence felt, and force from the constellation of the Great Bear faintly vibrates on earth. At initiation, man becomes aware consciously of the Presence of the planetary Logos through self-induced contact with his own divine Spirit. At the fifth Initiation he becomes aware of the full extent of this planetary group influence, and of his part in the great whole. At the sixth and seventh Initiations the influence of the planetary Prototype is sensed, reaching him via the planetary Logos working through the Initiator.

The method of direct incarnation was earlier seen when the Kumaras were in physical form. This only applied to some of Them; Sanat Kumara and His Pupils are in physical form, but have not taken dense physical bodies. They work on the vital etheric levels, and dwell in etheric bodies. Shamballa, where They dwell, exists in physical matter as do the Kumaras, but it is matter of the higher ethers of the physical plane, and only when man has developed etheric vision will the mystery lying beyond the Himalayas be revealed. Therefore, Sanat Kumara is the planetary logos yet He is not. A reflection of this method of direct incarnation can be seen when a disciple steps out of his body and permits his Guru, or a more advanced chela, to use it.

The mystery of the Bodhisattvas{51} has been touched upon by H. P. B. and until students have assimilated and studied what she has said, there is no more to add. Apprehension of truth is ever the factor that calls for fresh revelation.

A very interesting period will come about the year 1966 and persist to the end of the century. It is one for which the Great Ones are already making due preparation. It concerns a centennial effort of the Lodge and of the Personages taking part therein. Each century sees a centennial effort of the Lodge along a particular line of force made to forward the ends of evolution, and the effort for the twentieth century will be upon a larger scale than has been the case for a very long time, and will involve a number of Great Ones. In a similar effort during the nineteenth century, H. P. B. was concerned, and a fairly large number of chelas. In the effort immediately ahead, several of the Great Ones are concerned and the Master of the Masters Himself; in Their "forthcoming" for work three out of the various methods of appearing mentioned earlier will be seen in full activity, and it is on these three that we might now touch. ..."

{51} S. D., I, 82, 83.

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<32> (A Treatise on Cosmic Fire, pp. 788-789.)

"... We might now touch upon a very interesting point concerning the dense physical body, dealing therefore with that which is not considered a principle either in the macrocosm or the microcosm. As we know, man is essentially mental man, and astral man; then the two take to themselves an etheric sheath for purposes of objective work. That is the true lower man, these two in the etheric body. But later—in order to know even on the lowest plane of all—man takes to himself a coat of skin, as the Bible expresses it, and puts on (over his etheric body) that outer illusory form we know so well. It is his lowest point of objectivity and his direct "imprisoning." This appropriation of a dense sheath by the Ego is subject to a very peculiar piece of karma connected with the four Kumaras, or Heavenly Men, Who form the logoic Quaternary. In the schemes which concern the logoic Triad (or those of the three major Rays or Heavenly Men) dense physical incarnation is not the appointed lot, and man functions in his lowest manifestation in etheric matter. ..."

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<33> (A Treatise on Cosmic Fire, p. 824.)

"... In the mystery of these subsidiary colours and of the gradual shining forth within the lotus of five colours in any one petal at one time, is veiled the mystery of the five Kumaras.{62} The student who seeks the significance of the preponderance of orange and of rose is approaching the secret of the two Kumaras Who fell. More it is not possible to say, but the colours hold the esoteric key to this great occurrence. This inner circle of petals is organised and vitalised in the Hall of Wisdom, and simultaneously the middle circle unfolds, so that two rows of petals are duly opened, and only the third remains to be unclosed. This final opening is effected during the period of treading the stages of the Path of Initiation, and in this round it is hastened by the rites of initiation and by the strenuous and abnormal efforts of the man himself, aided by the electrical work of the Initiator, wielding the Rod of Power. ..."

{62} S. D., I, 483.

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<34> (A Treatise on Cosmic Fire, pp. 829-830.)

"... At the termination of the 777 incarnations, a man passes through the door of initiation and enters upon a brief synthesising process, or a final period in which he garners the fruits of the experience in the two first halls, and transmutes knowledge into wisdom, transforms the shadow of things seen into the energy of that which is, and achieves the final liberation from all the lower forms which seek to hold him prisoner. This period of initiation itself is divided into seven stages, but only five of these concern the evolution of the Ego, just as the five Kumaras concern primarily the evolution of Humanity in the system and on this planet. Thus again we have the four exoteric Kumaras, of Whom two fell, and the three esoteric, of whom One gathers the life forces of the four exoteric, making with Them the five above mentioned. The student must study this question from the point of view of energy or life force, considering it from the aspect of polarity and of the mystic marriage, from the comprehension of the real meaning of the sex relation, of the meeting and merging of the pairs of opposites, and the work of the one who synthesises where every type of energy is concerned. For instance:

a. The Ego synthesises or gathers in the life forces of the fourfold lower man.

b. The Mahachohan's Ray on Earth synthesises the life forces of the lower four. This Ray is the thirdsubray of our planetary Ray.

c. The third major Ray of the solar system blends the minor four.

d. The fifth Kumara blends and unites in Himself the work of the lower four. ..."

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<35> (A Treatise on Cosmic Fire, p. 861.)

"... This whole question can also be viewed in a larger manner from the standpoint of the five Kumaras. It must be remembered that the aggregate of the etheric centres of any particular group of men form the force centres or minute "energy units" in the larger petals of their group centre. These again form petals in some particular planetary centre, and the aggregate of these petals form those larger centres of energy which we call "planetary centres." These in their turn form centres of force for the Logos. ..."

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<36> (A Treatise on Cosmic Fire, pp. 1078-1079.)

"... c. Radiation and Cyclic Law. Scattered throughout this Treatise, are numerous indications of the cyclicnature of this phenomenon, and students should bear in mind that in all which concerns radiation, as in all else, there will be periods of quiescence, and periods of intensified activity. This will be seen quite clearly in connection with the fourth kingdom of nature. A period of radioactivity is being entered upon now in which men and women will achieve a larger realisation; they will begin to transcend their human limitations, and to enter the fifth kingdom one by one, and unit by unit. This period, as far as the larger cycle is concerned, began when the Door of Initiation was opened in Atlantean days, but many lesser cycles have occurred, for the influx into the fifth kingdom is equally governed by cyclic law, by periodic ebb and flow. At the close of the fourth root race there was a period of distinctive radioactivity, and many hundreds of men passed out of the fourth Creative Hierarchy into another and a higher one. Many posts held hitherto by Venusian Entities were vacated in order that our humanity might occupy them, and a vast interchain radiation went on as many of the Kumaras and certain lesser existences quitted our earth chain, and entered upon subtler, and more advanced work. Then the activity gradually ebbed until a recurring cycle brought in influences which produced a new radiation, though not of such a strength as in the preceding period. ..."

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<37> (The Light of the Soul, pp. 13-15.)

"... 5. The mind states are five, and are subject to pleasure or pain; they are painful or not painful.

In the original the word "pleasure" does not occur; the thought conveyed is more technical, and is usually translated as "not painful." Nevertheless, the underlying thought is the hindrance to realization caused by the pairs of opposites. The student must remember that in this sutra it is the chitta or mindstuff which is under consideration, with the modifications it undergoes as long as its versatility and activity are controlling factors. He must not lose sight of the fact that we are dealing with the lower psychic nature, which is the term occultly applied to the lower mind processes as well as to the astral or emotional reactions. All activity in the lower nature is the result of kama-manas, or of mind tinged with feeling, of the desire-will of the lower man. The goal of the Raja Yoga system is that these impulses should be replaced by the considered intelligent action of the soul or spiritual man, whose nature is love, whose acts are wise (occultly understood) and whose motive is group
development. Therefore that reaction called pain must be transcended and likewise that termed pleasure, for both of these are dependent upon identification with form. Non-attachment must
supersede them.

It is interesting to note that the modifications of the internal organ, the mind, are five in number. Manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. This duality is:

1. Lower concrete mind, demonstrating as the activity of the mental body.

2. Abstract mind, demonstrating as the lowest aspect of the ego.

In the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. These three are:

1. The mental permanent atom, the lowest aspect of the spiritual Triad or of the soul,

2. The egoic body, the causal body, or the karana sarira,

3. The mental body, the highest aspect of the lower personal self.

The mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. The modifications are the lower shadow of manas (or mind in the microcosmic manifestation), and this mind is a reflection of mahat (the universal mind), or mind manifesting in the macrocosm. This is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "Makara" and treads the Way of the Kumaras. Herein lies a hint to the more advanced students of this science as to the esoteric problem of the Makara, hinted at in the "Secret Doctrine" by H. P. Blavatsky. ..."

♦

<38> (A Treatise on White Magic, pp. 274-275.)

"... We note that the form absorbs and uses the substance wherein it is immersed. Our solar system is one of many, and not the greatest. It constitutes a fragment of a greater whole. This greater whole, formed of seven parts (or seven solar systems), is itself immersed in the waters of space, is born of desire and, therefore, a child of necessity. It draws its life from its surroundings. Streaming into our solar system from all sides are force currents, emanating from what A Treatise on Cosmic Fire calls the "One about Whom naught may be said". These currents embody His will and desire, express His love or attractive capacity, and manifest as that great thought-form we call our system.

In parentheses, it is well to note that this Existence is termed "the One about Whom naught may be said", not because of secrecy or mystery, but because all formulation of ideas about His life and purpose are impossible until one has completed the term of evolution in our solar system. Note, I say, our solar system, not just our planetary existence. Speculation about the Existence who, through His life, informs seven solar systems is wasted energy. On our planet, only such great lives as the Buddha, the Kumaras and the planetary Logos, are beginning to sense the dynamic impulse of the greater Whole, and even they are only sensitive to it but are, as yet, utterly unable to conceive of its trend, for it lies beyond mind and love and will. It brings into play factors for which we have no terms and tendencies which are as yet not even remotely visioned on our planet. ..."

♦

<39> (Esoteric Psychology - Vol. I, pp. 67-68.)

"... THE THIRD PURPOSE OF DEITY

Ray III. Active Intelligence or Adaptability.

Let the Warden of the South continue with the building.

Let him apply the force Which will produce the shining living stone that fits into the temple's plan with right exactitude. Let him prepare the corner stone and wisely place it in the north, under the eye of God Himself, and subject to the balance of the triangle.

Let the Researcher of the past uncover the thought of God, hidden deep within the mind of the Kumaras of Love, and thus let him lead the Agnishvattvas, waiting within the place of darkness, into the place of light.

Let the Keeper of the sparks breathe with the breath divine upon the points of fire, and let him kindle to a blaze that which is hidden, that which is not seen, and so illumine all the spheres whereon God works.

I would call attention to the fact that all I can do here is to put into words certain ancient symbols, and so emphasize the process (adopted by the early initiate-teachers) of enunciating a word or sound, which produces a symbolic form, which in its turn, is capable of translation into words. These must in their turn be comprehended intuitively and adapted to individual need, and thus be assimilated into the life practice. Otherwise these ancient and interesting ideas, these interpretative names, and these aphorisms, conveying the "power of qualities", are worse than useless and serve but to increase responsibility. The capacity to see objective significances and then apply them to life is an expression of the true esoteric sense. If one studies these tabulations and phrases with care, they will be found to convey indication as to one's individual ray, life tendencies and purpose; if the appeal the various statements make anent a particular ray evoke an intuitive understanding on the part of the student, so that he recognises himself, his ray energy and aspects of his latent and deeply desired spiritual nature, then these communications I am making here as to Purpose, Name and Quality will be profitable and useful. ..."

♦

<40> (Esoteric Astrology, p. 652.)

"... The One Resolver

The Sun.

The first one given above will be regarded as accurate for this world period and will be the basis of our astrological teaching. The informing Lives of the seven sacred planets are called by the following names:

1. The seven Planetary Logoi.
2. The seven Spirits before the throne.
3. The seven Kumaras.
4. The seven solar Deities.
5. The primordial Seven.
6. The seven Builders.
7. The seven intellectual Breaths.
8. The seven Manus.
9. The Flames.
10. Lords of Love, Knowledge and Sacrifice. ..."

♦

<41> (Esoteric Astrology, pp. 676-677.)

"... CAPRICORN—TENTH SIGN OF THE ZODIAC

Reference in The Secret Doctrine

1. "The Dhyanis were connected with the Crocodile and their abode in Capricornus." (I. 239.)

2. "Capricorn is the 10th sign of the zodiac ... and has in it 28 stars." (II. 609. 612.)

3. "There is a mystic connection between the names Makara and Kumara.

   a. It means and is connected with the pentagon.
   b. It represents five-fold man and therefore the five Kumaras.
   c. It is related to the Ocean God.
   d. It personifies solar fire." (II. 609. 610.)

4. "Capricorn is connected with the birth of the spiritual microcosm and with the death of the physical universe." (II. 612.)

5. "When the sun passes away behind the 30th degree of Capricorn and will reach no more the sign Pisces, then the Night of Brahma has come." (II. 612.)

References in a Treatise on Cosmic Fire

6. "The mystery of Capricorn is hidden in these five (spiritual man, aspirant, disciple, initiate and adept) and in the Biblical words `the sheep and the goats'." (706.)

7. "Once in the history of each scheme, an avatar from the constellation Capricorn appears on mental levels. This level is the lowest one on which these inter-planetary deities appear. No more can be communicated on this matter. The mystery of the goat lies hidden here. This avatar makes His appearance in the third round of the third chain and disappears in the fifth round of the fourth chain."
(727.) ..."

♦

<42> (Esoteric Astrology, p. 681.)

"... c. That the planetary Logos did not come from the Venus scheme but from the Venus chain of His own scheme, the Earth scheme. Owing to systemic alignment logoic kundalini could flow through a certain triangle of which two points were Venus and the Earth. This caused an acceleration of vibration, and enabled the Heavenly Man of our scheme to take a minor initiation, and to set about His preparations for a major initiation.

Next, it should also be remembered that in considering this matter we must be careful to view it not only as it affects our own globe and its present humanity, but from the systemic and cosmic point of view, or from the angle of its importance to a planetary Logos and a solar Logos. Hence it is a fact that this event was not only the result of the taking of a minor initiation by our Earth Logos, but in the Venus scheme was signalised by the taking of a major initiation by the Venusian planetary Logos on His fifth chain. In connection with a solar Logos it followed upon the stimulation of one of His centres and from the geometrical progression of the fire through the earlier mentioned Triangle.

It has been stated that one hundred and four Kumaras came from Venus to the Earth; literally the figure was one hundred and five, when the synthesising Unit, the Lord of the World Himself, is counted as one. There remain still with Him the three Buddhas of Activity. I would call attention to the dual significance of that name, "Buddha of Activity," bearing out, as it does, the reality of the fact that Entities at Their stage of evolution are active love-wisdom and embody in Themselves the two aspects. The three Buddhas of Activity have a correspondence to the three persons of the Trinity." (C.F. 386-7.) ..."

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<43> (Esoteric Astrology, p. 687.)

"... SOME HINTS ON THE SCIENCE OF TRIANGLES

"Two hints can here he given for thoughtful consideration. In connection with one of the Heavenly Men (which one cannot at this juncture be pointed out) we have one triangle of force to be seen in the following three centres:

a. The force centre of which the Manu, and His group, are the expression.

b. The centre of which the Bodhisattva or the Christ and His adherents are the focal point.

c. The centre of which the Mahachohan and his followers are the exponents.

These three groups form the three centres in one great triangle—a triangle which is not yet in complete vivification at this stage of evolutionary development.

Another triangle in connection with our own planetary Logos is that formed by the seven Kumaras—the four exoteric Kumaras corresponding to the four minor head centres, and the three esoteric Kumaras corresponding to the three major head centres. ..."

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<44> (The Externalisation of the Hierarchy, p. 158.)

"... This Great Invocation has been used by the Hierarchy ever since the year 1425 A.D. though it is thousands of years older than that. Owing, however, to the unreadiness of humanity to cooperate in its use, the results have been delayed and are regarded as "hovering." I know not how else to express the results already achieved. Today, they can precipitate, if right cooperation can be extended by humanity, and such cooperation now seems immediately possible.

The first phase, Let the Forces of Light bring illumination to mankind, definitely invokes potencies which are to be found upon monadic levels of consciousness and upon what is occultly called the second plane of divine manifestation. These Forces include the Lord of the World and the Representatives of the seven sacred planets Who are spoken of in the Christian Bible as the "seven Spirits before the Throne of God." They include also the three Agents of the Divine Triplicity Who are known, esoterically and in the East as the three Kumaras, or the three Buddhas of Activity. ..."