Maitreya, the Buddha to Come (3 of 3)
PART THREE: The Heart Doctrine and the Messiah
10. The Heart Doctrine
As we’ve been covering in the first two parts of this three-part article series, Compassion is one of the keynotes of Mahayana Buddhism’s wisdom teachings.
“Compassion” is particularly associated with the Buddha Amitabha and his Bodhisattva Avalokita.
As Manly Hall describes it, compassion is the universal mood of Wisdom. It is Wisdom’s emotional reflex, expressed in the form of a gentle, compassionate affection for the divinity that is locked within all incomplete, growing forms.
Compassion “is affection expressed in terms of service.” Once cultivated, it gently guides the individual beyond the state of pain or pleasure, where they forget the ego in the effort of serving an inner Light.
This Light manifests emotionally through a spiritualized mood of compassion, where one feels deeply “the infinite desire to bring all things to peace and reality.”
The mood of compassion is closely tied with the archetypal emotions involved with the “Bodhisattva’s Vow”, which is the pledge that the fully realized soul makes at the moment of its great absorption into Nirvana.
As Hall tells us: “Compassion is the ideal of Buddhism. It is associated with the vow the great Buddhas took before the beginning of the world. It is the vow of the Bodhisattvas as they stand at the threshold of liberation; the vow of the patriarchs and the Arhats, and it is the vow of every man who puts his foot upon the Middle Path.”
With this Vow, the spiritual Self pledges to refrain from the supreme reward it has earned of annihilation into Universal Consciousness and instead offers itself and the perfected soul vehicle it has evolved to get to that point so that this soul-vehicle may be of service to the growing and evolving life forms still struggling to grow upward here on Earth.
“It is said that when the glorious Buddha Amitabha stood at the threshold of Nirvana he refused to enter into the great peace; rather, he stopped, and in his heart he took the vow that he would not accept for himself the reward of ageless bliss until every creature had received the Law and found peace.”
Buddhism’s ideal of compassion is closely tied to a humanistic idealism: we are not only meant to serve, but we are meant to serve in particular our fellow man.
As Many Hall states: “There shall be no love but the love of man, no work but the service of man, and no rest from effort until all men have received the blessed consolation.”
This is the vow of Amida and the basis of the Love-compassion he emanates: “Compassion is the very plan by which all that exists is assured the fulfillment of its own divine destiny. It provides all beings with an infinite opportunity to unfold.”
11. The Western Paradise of Amitabha
Amitabha’s Heart Doctrine is the central system of religious philosophy emphasized by the Mahayana school. It is designed to stimulate and release within the Self the higher emotional qualities associated with Amida and Avalokita.
Those who practice Mahayana Buddhism as a religion are being subtly prepared to eventually practice it as a more advanced system of religious philosophy.
Even if one is not ready to become a philosopher, by simply following this system on the level of religion, the desired qualities of Amitabha are able to be stimulated on an unconscious level. Through this unconscious stimulation, the religious adherent to the Mahayana doctrine becomes subtly prepared to enter a blessed afterlife state in Sukhavati, while also being prepared to move into a more evolved state in their next incarnation.
In this sense, the mythology surrounding Amitabha’s after-death state is not wrong: those who follow the Doctrine’s virtues are in fact rewarded in the form of having souls that are better able to attune themselves to Amida’s consciousness during the after-life state.
Entry to this “Pure Land” (Sukhavati; the Western Paradise) is bestowed only to those who have allowed Amida’s wisdom-ray into their life to some degree during embodiment. Otherwise, in the afterlife state, their soul will remain “asleep” and unresponsive to it.
Manly Hall explains that the “Pure Land” is built up within one’s own psyche as a response to its reaction to world experience.
The elevated quality of consciousness that Sukhavati personifies is one that is built “in the subtle substances of thought and emotion”. Consequently, one’s own merits and karma build Sukhavati within the Self.
As explained above, the aspect of the Mahayana Doctrine that directs the student on to how to achieve this blessed afterlife state is called the “Heart Doctrine”.
The religious philosophy of Mahayana Buddhism is built around the Heart Doctrine, which is dedicated to the art and science of purifying one’s thoughts, emotions, and actions, while also inspiring the individual to manifest the qualities of service, compassion, and mercy in their everyday lives.
The Heart Doctrine is oriented around the practice of mindful prayer to Amida and Kwan Yin. It is based on the premise that, by focusing one’s meditation upon the qualities embodied by these spiritual beings, one creates a resonance that has a tangible effect in terms of purifying the Soul.
The practice of the Heart Doctrine has a twofold effect:
On one level, it has the effect of preparing the individual to live the type of life that will reward them in the afterlife state of Sukhavati. As Manly Hall explains, through the practice of its religious observances, “the average person can improve the quality of his living, refine his emotions, and accept the greater responsibility for his actions. These are the virtues of the laity.”
On the other hand, the Mahayana system will also prepare those who practice it as a religion for eventual entry, perhaps in a future life, into the more advanced levels of the Sangha’s philosophical teachings. This it does by subtly initiating them into the core spiritual values and principles associated with the more advance doctrines of meditation and yoga that are contained in the higher teachings.
What is implied here is that our own mental and emotional intemperances and imbalances are what keep us rooted to the material state and away from entering Pure Land.
If one’s mental and emotional factors are not developed and put into balance while on Earth, then the Sattva behind one’s earthly personality will continue to be plagued by them in the afterlife state. This will cause it to remain in an Earth-oriented mode consciousness and will consequently keep it asleep to its true Solar Selfhood. This inner or higher Self is only capable of being experienced when one’s consciousness has become detached from the obsessions and desires of material life.
As the famous Buddhist saying goes, ignorance is the root of all suffering: “It is rebellion that leads to pain. … If we earnestly desire the experience of inner peace, we must establish the principle of tranquility in the core of our psychic being. … All negatives come from ignorance and lead only to its perpetuation. Thus there is only ignorance and non-ignorance.” (MPH)
But if one can transcend these earthly limitationa by following the simple system of religious philosophy that the Heart Doctrine provides, then one can move one’s Sattva or center of Self-consciousness past the confines of the Earth and awaken instead its “Bodhi-nature”. This is the inner seed-Bodhisattva that exists at the center of each of our psyches who is awaiting its lower personality to reach the level of maturity where we it can embody the fullness of its consciousness on this earthly sphere.
The Heart Doctrine of Amitabha Buddhism is designed to put these factors in order and to bring mental and emotional extremes back to a middle equilibrium point. At the same time, it emphasizes the simple idealism of the Bodhisattva: to serve, to awaken, to enlighten.
As system of idealistic philosophy, Mahayana Buddhism is strongly humanistic, inspiring each individual to unfold themselves to the highest of their potential, while also dedicating themselves to the service of others and to the fulfillment of the Divine Plan that is destined for all things.
Simply put, “The Buddhist concept of evolution is an effortless growth through the simple practices of the Dharma.” Here, “worship is through growth; and growth rewards itself. To grow is to reveal the perfect working of the Law.”
This approach to spiritual unfoldment is premised upon the philosophy of “via negativa”, which is the act of regaining health by removing harm.
As MPH explains: “Sins against the soul are corrected by the cultivation of moral virtues and the righting of wrongs caused by selfishness and dishonesty.” In other words, negative karma can be transmuted by the power of Love, making Love a force of divine salvation in the world.
In this way, the Heart Doctrine is oriented around the notion that “salvation is possible through complete trust in the love of Amida.” This process of “saving one’s soul” represents the act of bringing their wayward soul “back into harmony with the Divine Plan.”
With the Heart Doctrine, salvation is promised, but it must be earned; there is no easy believing or “vicarious atonement”. As Manly Hall explains:
“The laws of reincarnation and karma force the problem of salvation upon the individual himself. His place in the plan is determined entirely by merit, which is gained by obedience to the laws of the Brotherhood, by the practice of the virtues, and by internal meditation upon the mystery of liberation. Through these disciplines, the individual emerges as the complete master of his own destiny.”
In sum, the steps of the Heart Doctrine are simple and straightforward. To follow them is to walk in the path of the Bodhisattva:
First, one must develop a sincere faith in the Mahayana Doctrine or in an Esoteric Doctrine of comparable standard, one whose religious mythology is specifically designed to fit within a psychological archetype. This correspondence in religious imagery is necessary, as it establishes a sympathy or bond of connection between believer and object of belief.
Second, One must live the life and practice the way of good works. This step embodies the act of obeyance: one obeys by serving. Through service, one gains the stimulation necessary for self-evolution to be catalyzed.
Third, teach by example: plant the seed of the Lotus of the Law in others by living a life that embodies the Doctrine.
12a. The Teacher, the Doctrine, and the School
In Mahayana Buddhism, we find an inspiring philosophy that is simultaneously spiritual, humanistic, and practical.
Manly Hall writes: “The Buddhist identifies their “God” principle with a superhuman termed the ‘Perfectly Enlightened One’, with serenity of spirit and complete internal and eternal composure. There is no pain or stress in the meditating form of the great teacher. He is free from all conflict arising from illusion.”
He continues: “Amitabha is an elder brother, a guide and counselor, one unselfishly dedicated to our need because of the greatness of his own heart. … He personifies man as the enlightener of man, the redeemer of man, and the dedicated servant to the needs of man. He is that man of insight and compassion locked within each of us. He is the symbol of that quality of perfection … that is uniquely possible for the human.”
The consciousness of Amitabha flows forth through the Celestial Bodhisattva Avalokita, where it is centered within the being of the Manushi Buddha or “Human Buddha”.
The Manushi Buddha takes in the Seven Rays of the seven Celestial Bodhisattvas and manifests them into the planetary sphere, which is under his rulership.
According to the Mahayana doctrine, the fourth and lowest plane of the Solar System is the planet Earth, with the Sun, the Father-Star Vega, and the Galaxy existing as the three Worlds above it.
The planet Earth is contained within the womb of the Sun. The earth is comprised of seven planes - one for each of the Rays - which ascend from a level of base materiality to an apex of peak spirituality. The Manushi Buddha occupies the apex position of peak spirituality, and the seven Terrestrial Bodhisattvas who manifest his consciousness exist one plane below him.
The Human Buddha resides in the uppermost realm of the Earth’s seven metaphysical auras - a realm that Buddhists term the ”Tushita Heaven".
The Manushi Buddha was born at the foundation of the Solar System as a Vajrasattva formed from the Seven Rays of the Adi-Buddha of our system, Vega.
He is the great human Bodhisattva who is on his last incarnation before his “final submergence for the salvation of the world”, as Manly Hall puts it.
This Manu or Manushi Buddha represents the perfect archetype of the human form, as it is destined to become at the final completion of its evolutionary cycle here on Earth.
The Manushi Buddha manifests at the beginning of each of Earth’s seven cycles of evolutionary unfoldment, taking form as the “Racial Manu” for each of the seven root races.
These seven root races exists in correspondence with the seven Earth Ages, with each root race evolving itself to completion over the course of one of Earth’s seven ages.
It is only at the fullness of all seven ages that the complete Archetype will be made manifest on Earth. Until then, it manifests in six relative states of ascending completion. Each of these states of “relative perfection” evolve over the six ages that precede the final manifestation of the 7th Age, which is the Sabbath.
For the Fifth Age - our age - the Manushi Buddha initially incarnated as the Aryan Manu. All humans today are children of this Manu: he embodies the evolution of mankind after Atlantis (all humans today fall into this category no matter their ethnicity).
According to the doctrine of the Northern School, the historical personality who emerged from the present human life wave to embody the ideal of the Aryan Manu (through the Ray of Avalokita) was Gautama Buddha.
In truth, Gautama was not the only incarnation of the Manu in the age. Rather, he would have been the particular manifestation of the Ray of Avalokita. Meanwhile, the other great sages and teachers of the age would have manifested the light of the other six Celestial Bodhisattvas.
Gautama was also regarded as the fourth in a line, implying that he existed as the fourth incarnation of the original Aryan Manu associated with Atlantis. Given that we are now said to exist within the fifth sub-cycle of the current age, itself the fifth age in the overall cycle, we can now look forward to the incarnation of a future Manushi Buddha, one who will embody the wisdom of the 5th Ray, that of Celestial Buddha Amogasiddha and Bodhisattva Visvapani. This future Manushi Buddha is given the name Maitreya.
In each of his seven incarnations, the Manushi Buddha embodies himself as a Racial Manu. The consciousness of this Manu is manifest through seven enlightened persons who are his seven racial Bodhisattvas. This one line of seven teachers incarnates in each age to reveal the will of the racial Manu, as it appears in each age for each race. These Terrestrial Bodhisattvas collectively embody and manifest the seven Rays into the evolving human life wave in each of the seven ages of its evolutionary ascent.
The Racial Bodhisattvas re-incarnate in each age to become the first line of teachers who embody the archetype of the racial Manu for that age. They incarnate in order to reveal the Manu’s Doctrine and to form a Sangha or School comprised of advanced members of the present life wave who have elevated themselves to become their initiates and disciples.
As initiates, these advanced human souls are elevated by the Bodhisattvas to become living representations of the Bodhisattva ideal for that age.
When the initiate evolves themselves to the point where they become a perfect expression of this ideal, they become the Adept. Then, they take on the task of raising seven new initiates, who rise to repeat the process. And in this way, the Sangha grows.
12b. The Racial Bodhisattvas, the Adepts, and the Initiates
The racial Bodhisattvas or “Rishis” will not attain to the state of complete realization until the Earth as a whole finishes its complete cycle of evolution.
The first racial Bodhisattvas were drawn from the archetype of the Seven Rays, as it internally manifests within the being of the planet. The Sun is their Father, the Earth is their mother. They re-incarnate in each age to become the seed-Archetype for how that age’s Adept is to become embodied.
The path of humanity’s evolution and the path of Earth’s evolution are intimately connected: the latter attains to the fullness of its destiny through the evolutionary progression of former.
The fully-evolved human who brings the Archetype of the Bodhisattva-Self into a state of objective expression within the Earth is called the Adept. The Adept is therefore the evolutionary fulfillment of the human soul’s existence on Earth.
Having initially incarnated as the seven revealers of the Manu’s doctrine, the seven original Bodhisattvas departed and left the responsibilities of terrestrial governance to the Adepts and Initiates they had raised. These new leaders establish and perpetuate the Sangha or Esoteric School and continue to progress and evolve the legacy of the Doctrine over the course of the age, bringing in new students and growing its dominion gradually.
Leaving the dense plane of the physical Earth behind, the souls of these enlightened humans ascend to join the Manu in the Tushita Heaven, where they remain throughout the age.
As Manly Hall explains, “These Buddhas, looking down from the Tushita Heaven into the dark abyss of matter, choose their bodies from such human types as are most suitable to the ministry.”
He continues: “They are human beings belonging to the present life-wave who have, by the extraordinary cultivation of their spiritual faculties and powers, become conscious instruments of the divine plan and the natural teachers of unenlightened humanity. They are said to dwell in retirement and frequently select remote places for their habitations. They have their disciples whom they instruct, and are Masters of the esoteric arts and sciences associated with their religious philosophy.”
When these racial Bodhisattvas incarnated during the beginning of our age, they did so by “over-souling” advanced humans who have proved themselves worthy of advanced Esoteric guidance.
Having already evolved themselves past the need to incarnate here on Earth, these Teachers reduced themselves to our levels as a voluntary sacrifice: they are bodhisattvas who continually come back in each age to show each root race the Way forward toward completion.
This they do by over-souling advanced students and initiates and working to make them the next generation of bodhisattvas and teachers. Once this new generation has been raised, then the cycle repeats once more with the raising up of a yet further generation of initiates.
In this way, the Bodhisattvas become the seeds of salvation for the creatures they are over-souling. They guide them toward the eventual attainment of the Great Release which is to be accomplished by voluntary meditation. And then, once raised, the next generation takes the Bodhisattva vow and perpetuates the cycle once more, further spreading the Doctrine into the collective body of mankind, and thereby gradually raising, evolving, and bringing salvation to more and more human souls desperately in need of it.
Bodhisattvas and their Adepts are highly evolved persons who have developed their souls to become clear channels for the transmission of Light between the Hierarchy and the outer body of mankind still lost in darkness.
The Adepts and their initiates and disciples (in sum, the Sangha) serve as the institutional vehicle for the Doctrine of Salvation to be revealed to the collective body of mankind.
Adepts are humans of the present life wave who have elevated themselves to become objective realizations of the Archetype that was first established for the race by the initial seven racial Bodhisattvas or Rishis who incarnated in the Himavat long ago.
Gautama Buddha personifies the Adept in Buddhism; Jesus Christ personifies this archetype in Christianity; and Pythagoras and Plato personify it in the Greek lineage of philosophy.
On the topic of Adepts, Manly P. Hall writes: “The Adepts are servants of the Veda (i.e. the Doctrine; the Dharma), and are the hands and feet of the Great Lord.”
“They serve as intermediaries between the Law and the people. It is their duty to clothe the eternal truth in parables and fables or to restate the doctrine on the levels of available understanding.”
He continues: “Adepts are required by the law of the Manu to guide the race without interfering with the right of the human being to learn through experience. The Adepts must keep the universal laws and are servants rather than Masters of the Great Plan.”
Adepts incarnate through their terrestrial institution, the “Institutes of Manu”, which itself is the progressed evolution of the original Atlantean Mystery Schools who first taught the Doctrine of the Mystery of the Dying God.
The Sangha or Esoteric School embodies the Doctrine, which is the framework of wisdom teachings initially imparted by the Rishis in order that mankind may be instructed in the way of the Buddha.
Philosophy externalizes this Sangha into the outer body of society, adding another level to it where more of the outer body of man can join and participate in its Light. Through philosophy, the wisdom teachings are no longer arbitrarily constrained by the caste system. Instead, they are put into a form where it can move into a new institutional vehicle: the “nation”.
The Cycle of the Arya that we’ve been tracking is built around this dynamic: it seeks to manifest into reality an archetypal ideal that already exists in an objective state through the highly evolved souls of certain spiritually enlightened persons.
Our Age is the Aryan Age. Its Dharma or destiny is built around the need for us to collectively manifest the seed-Archetype first established for us by the Aryan Manu and seven racial Bodhisattvas who incarnated at the beginning of the current age in the Himavat.
The mission of the Arya is to evolve human civilization into an ultimate form or state that will perfectly embody the powers and potentials first set out for it by the Aryan Fathers, who first manifested this state of perfection long as the initial seed-archetypes of the race.
The Seven racial Bodhisattvas work to manifest the Archetype of the Manu in each age. This they do by teaching his Doctrine, which each does through the filter of the particular Ray they are manifesting.
The archetypal institution these Fathers established was called the “Institutes of Manu”. This institution is comprised of seven sub-institutes, each dedicated to the unfoldment of one of the seven core wisdom principles of the Seven Rays.
Each Bodhisattva establishes a Sangha comprised of an Adept, his initiates, their disciples, and their outside students, who together work to manifest the archetype of the Manu into the collective body of mankind, a long-term objective they strategically pursue over the course of the age.
The primary mechanism of human evolution targeted by this group is institution-building: descendants of the Sangha work to build mankind’s institutions into a vehicle that will, in time, be capable of embodying the Doctrine.
The relationship between this Esoteric institution and the outer body of mankind is one of initiate to disciple: mankind as a whole is the neophyte, and the Esoteric institution of the Mysteries is the spiritual schoolhouse run by Initiates. We are all enrolled in this schoolhouse, whether we realize it or not.
In the West, the idea of “initiation” takes on a somewhat sinister tone, but in Buddhism it is treated as a natural part of their religious philosophy, initiation being grounded in the idea that God is a great Teacher and Enlightener who saves man by illuminating him with Wisdom and Beauty. This illumination is accomplished through God’s chosen terrestrial institution: the Esoteric Schools - i.e. the Institutes of Manu, the Mystery Schools, and the Adepts and Initiates who comprise both.
The Adepts and Initiates of the Mysteries and Esoteric Schools are our “initiaters”. They are actually those individuals from the present life wave who have risen beyond the rest to embody the Archetype as initial ambassadors of its Way. As “Elder Brothers”, they come back to show us the way forward: to bring us the doctrine of salvation through which we can attain to their same elevated estate.
Remember, God is revered in Mahayana Buddhism primarily in the form of “a Universal Man, a divine Man, and a Wise Man.” This Divine Man is the Initiator.
The Human Buddha who is regent over the Tushita Heaven perfectly embodies within his being the entire doctrine of Philosophy, which is the “Blood of Christ”. He offers himself through these teachings to a developing mankind so that gradually over the course of ages we may be enabled to gradually be elevated to attain to his symbolic estate.
As the Archetype, he represents the ultimate standard against which all mortals are tested. In this way, he is the regent over man’s evolution: a role he plays just by the fact that he is the immovable constant against which all evolving variables are measured.
As Teacher and Initiator, the Manushi Buddha forms the world into an objective representation of his own Consciousness. The World becomes his fully evolved mental body or Light Body, because in its ultimate state the Earth becomes a Sun.
In sum, the Archetype of the racial Manu and his Bodhisattvas is made manifest in our age through the Trinity of Adept, Doctrine, and Sangha. Through these three elements, mankind is gradually molded into the form of the Archetype.
The Sangha is the institutional embodiment of the Doctrine, while the Adept is the individual who rises from the Sangha to perfectly re-embody it within his own soul. This Adept becomes the regent over the School or Sangha, where he works primary through a septenary of Initiates, who in turn guide an outer hierarchy of disciples.
On this, Manly Hall writes: “Occult philosophy teaches that the Ancient Wisdom was entrusted to the keeping of certain of the most highly evolved priests of the ancient world. These priests, as custodians of the secrets of life, set about to accomplish the gradual education of the human race”, which they accomplished through the Sangha or Esoteric School that they formed.
By this Mr. Hall is implying that the human race is to eventually form the body of the Sangha or Assembly, implying that the Doctrine or Dharma is destined to one day be studied and practiced by every human. This is our spiritual destiny.
The education of humanity is to be accomplished by means of the Doctrine or Dharma, which is the archetypal framework of Esoteric Philosophy (i.e. wisdom teachings) that was first revealed by the Terrestrial Manu and Rishis of the present cycle.
The Seven Rays of Divine Wisdom that stream from the seven Celestial Rishis are externalized as the seven disciplines of Esoteric Philosophy. In Mahayana Buddhism these disciplines are lumped together and referenced as the Doctrine or the Dharma.
This Doctrine is Philosophy. Through it, we pass the inner psychological rituals of initiation. Through initiation, the psyche gradually releases itself from the attachments that bind the soul to Earthly existence. Through philosophy, the initiate is prepared to successfully complete their initiations.
Around this Doctrine is built the Sangha or Assembly, which is the human institution that emerges to embody these teachings. This is the ideal form of government; Hierarchy made manifest here on Earth through the ideal institutional and organizational meta-design of civilization. This is the Sangha, and is it our destiny for human civilization on Earth to be made in its image.
13. Maitreya: the Buddha to Come
As mentioned above, the racial Bodhisattva is a perfected human from the present life wave who reincarnates one final time within their racial group (this being the fifth root race) as an active of divine service to the Lord and to their fellow man.
Gautama Buddha was the incarnation of such a Bodhisattva. He was said to be derived from a line of racial Bodhisattvas whose lineage descends back to the original Aryan Manu and the Seven Rishis. In particular, he is cited as having been an incarnation of the Celestial Bodhisattva Avalokita, whose hallmark is compassion and service.
Pythagoras, Lao Tzu, and the other sages of the period were also Adepts; each therefore also served as an instrument through which the wisdom of a greater Bodhisattva could be disseminated to humans in desperate need of it.
The world is currently awaiting its next round of racial Bodhisattvas to incarnate and preach the gospel anew. Collectively, they will resurrect philosophy as an institution and, in so doing will call forth, through the raising of initiates, the Messiah - Maitreya Buddha - which Mahayana Buddhism prophesies to be currently awaiting incarnation in the “Tushita Heaven” or upper metaphysical atmosphere of Earth.
The Tushita heaven, also called Shamballah, is located above the Earth’s seven concentric auras or metaphysical zones represented by the seven planetary spheres of the ancient Ptolemaic system.
As Manly Hall describes it, this Holy City stands on the outer surface of the Empyrean, which is the Zodiacal Wall that forms the “shell” within which the developing embryo of the Earth Deity is being formed.
In astronomical terms, this Holy City exists at the North Celestial Pole of the sphere of fixed stars. Here, the “Regent of Shamballah” rules.
This Regent is the Divine Man; the Human Buddha, who personifies the seat of Universal Intelligence here on Earth.
The “hands and feet” of this regent are the Adepts, initiates, and disciples. Through them, the will of this Regent is made manifest on Earth.
Note that Maitreya Buddha - the Buddha whose incarnation marks the culmination of current age - will manifest not as one divine person but rather as a hierarchy of enlightened Adepts, initiates, and philosophers, who together will resurrect the institution of the Mysteries in a modern form, thereby elevating human consciousness to a new, as yet unattained state: the Maitreya state of consciousness.
The coming of the Paraclete in the form of the resurrection of philosophy (and the Mysteries through it) will bring Maitreya, personifying an enlightened state of human consciousness, into realization here on Earth.
The new, global institutional paradigm we must build as a results of this “Great Reset” must be one that inspires mankind to elevate itself so as to realize this Maitreya state of consciousness. This greater enlightenment is “waiting the Tushita Heaven” for us to find it, harness it, and bring it into objective manifestation.
The human of the present age - the 5th root race human; the Aryan - who perfectly awakens themselves to Maitreya’s consciousness becomes an Adept.
Through the Adept, Maitreya is fully awakened within the human vehicle. Once awakened, this higher, enlightened state of human consciousness - “Christ Consciousness” becomes the inner guiding Light of the person. In other words, the lower self is now lead by the Higher Self, which is the Universal Self.
The Sangha or School will become the House of Maitreya. This School must extend globally and reach down to begin affecting and transforming each human, no matter where they are in their personal development. All are parts of one whole; in time, Maitreya must be awakened within all.
All humans can be saved through the Doctrine, which is the foundation of the School. This Doctrine is the Way of the Law: the Way that man must learn and follow, because it describes the way Man is designed by God to exist. We fall short of that standard now; but through philosophy, we will achieve it.
In short: Maitreya is made incarnate through the Sangha and its Adepts, Initiates, and disciples.
Maitreya is the Human Buddha - the Universal Adept - representing the 5th Ray: the Ray that is currently being developed in our present age of humanity.
Those of the present life wave who will rise to embody the consciousness of this Buddha will become the heroes of our age and will lead mankind to collectively and democratically complete the final stages of the utopian ideal of the “New Atlantis”.
The attainment of the Maitreya Ray requires the disciple to follow the way of the Heart Doctrine.
This means that before Maitreya can be made manifest on Earth, the Avalokita and Manjusri aspects of the Initiate’s soul must first be brought into equilibrium and full development. Once this happens, the Adept emerges as the alchemist who can marry the solar and lunar principles within himself.
They are then reborn to the Maitreya-Self within, meaning that the Divine Self or Spiritual Soul within them will now become an awakened instrument of Maitreya’s consciousness here on Earth.
Such an Adept will be capable of manifesting all five Rays available to the present life wave at this time in perfect equilibrium.
As Manly Hall explains, the Ray of Maitreya is particularly keyed to the experience of renunciation, which is the archetypal experience that transforms the individual into a Bodhisattva.
The Ray of Maitreya - the particular quality of enlightenment he personifies - is currently being felt in the evolving body of humanity through the archetype of the “faithful servant,” one who is willing to sacrifice his own destiny to serve the ignorant and the needy.
This archetype is personified by “the school teacher working with the young and the old man sharing the wisdom of experience with his grandchildren: these are under the power of the Maitreya ray.” It is also given expression in those “who never forget those who still sleep in the shadow of illusion” and “who turn back from the road of life to rescue and teach and inspire.”
Given the relationship between this Buddha and the “teacher” archetype, we can infer that Maitreya will be born through the Sangha and its Doctrine of wisdom teachings. These teachings, embodied in the School, will raise and vivify the consciousness of its body of students in order that Maitreya be awakened and released through them.
In his classic Lectures on Ancient Philosophy, first published in 1927 when he was still in his 20s, Manly P. Hall first reveals the Mahayana prophecy of the Maitreya. Here, he gives the essential keynotes of the Maitreya prophecy and with these words I conclude this article. Thank you for reading and God Bless.
“In the Tushita heaven of the Buddhists dwells the radiant consciousness of Maitreya, the loving one, the desired of all nations - the Buddhist Messiah who is yet to come. This Bodhisattva is the personification of man’s hope of ultimate achievement. He signifies the eternal tomorrow, the time of all accomplishment. Robed in futurity, he is the consciousness of noble destiny.”
“Maitreya gives a definite key to the world-wide belief in a coming Savior whose advent will be marked by miracles and who shall lead his people to spiritual and temporal victory. Maitreya is the consciousness of hope and he comes to those who can sense, even abstractly, the existence of a nobler and more illumined state.”
“According to popular superstition, the advent of Maitreya, like the tenth avatar of Vishnu, will be a particular and definite occurrence. In reality, however, Maitreya is continually manifesting as the circumstances that lead worlds, nations, and individuals up along the path of the Law to final absorption with the Absolute.”
“Maitreya saves the world by revealing to the world that it is capable of salvation; for out of the realization of possible perfection is born the hope and strength to persevere. Maitreya is therefor the embodiment of Dharma (the Doctrine) and he who accepts the Law shall be saved by the Law.”
“Jesus, another personification of the Law, assured his followers that those who believed in him should not perish. Maitreya is the Way, the Truth, and the Life which, coming to every life, redeems all who accept it.”