By Suryc Nayr

Higher bodies of the Master-an Esoteric Teaching

January 15, 2017

Higher bodies of the Master-an Esoteric Teaching

In the last article I talked about building a second body, Maya-virupa, as a vehicle to be used by the initiate after transitioning from the physical plane life, through death, to the inner planes, the Ashrams’ of the Masters. As one makes great progress, the building of the second body takes on a more sophisticated esoteric knowledge. In Esoteric Buddhism there are 4 types of ‘Maya-virupa’.


The standard Tibetan Buddhist translation of these terms, which are generally taught as the 3 bodies of the Buddha(Trikaya), is very different than the esoteric meaning. For instance, Samboghakaya is usually taught to mean, enjoyment or blissful body. What does that mean? From the esoteric stand point this body is created by the advanced initiate, usually past the 4th Initiation, on the Buddhic plane. The Samboghakaya body can be projected down to the physical plane but it cannot be touched and is not concrete. When the Master D.K. first appeared to Alice A. Bailey, he was in his Sambhogakaya body, he was visible from the waist up, see A.A.B’s. autobiography. Whereas the initiate, usually passed the 5th Initiation is a Nirmanakaya who can create a dense body that can be touched and can if he wanted to, eat. In both cases the initiate can create more than one body and project it. See the story in “Autobiography of a Yogi”, by Paramahansa Yogananda where his Master, Sri Yukteswar re-manifested after his death in his Nirmanakaya and Yogananda could embrace him. In many cases the Samboghakaya Initiate may belong to a particular school and maintain his Samboghakaya on the Buddhic plane until the next initiate of his school achieves and replaces him. Then he can be liberated to a higher spiritual life and may enter the Dharmakaya. In the case of the Dharmakaya the Initiate then relinquishes his entire being and blends it with the Logos. He becomes ‘One’ with the Logos. With the other 3 bodies the Initiate maintains a thin film of self identity or immortal individuality consciously on the higher planes within the body of the Logos. The Vajrakaya is a more advanced Nirmanakaya. The Vajrakaya achieves more an eternal immortality and can maintain their existence even after the pralaya, obscuration of the Logos.

The Path of Zen and the Path of Advaita Vedanta usually lead to the Dharmakaya. The Path of Tantra leads to the building of the other 3 bodies. Therefore ‘form’ has it place even in the more advanced meditations. The formless Path is for only the very advanced, at least past the 3rd Initiation. The Path of Service of the Tibetan Master D.K. is the Path of the Nirmanakaya. For the advanced student who understands this, it is imperative to know the importance of meditation with strong visualization and building a relationship with a Deity for the building of the higher or Maya-virupa bodies.

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