Sanat Kumara

The Seed
The Great Sacrifice
The One Initiator
The Voluntary Exile
The Silent Watcher
Maha-Guru
The One Kumara
The Lord of Flame
The Ancient One
The Mighty Lord of Fire
The Point of Blue within the hidden diamond
The Root-Base (relating to the Earth as the base center)
The Son of Will and Yoga (the first ray Monad--the first ray Rishi)
The One Set Apart (as all initiates are set apart)
The Tree (the chain of Hierarchy)
The Ever-Living-Human-Banyan
The First Hierophant
He who changes form, yet remains ever the same
Lord of the Sacred Isle (or Shambhalla)
The First of the First
The One and the Supreme
The Youth of Eternal Summers
The Youth of Endless Summers
The Youth of Timeless Aeons
The Light of Life Itself
The Wondrous One
The Lord of Venusian Love
The Great Kumara within the Flaming Sword
The Peace of All the Earth
Fountainhead of the Will of the Planetary Logos
Jagan-Natha, Sanskrit for Lord of the World. ("Jagernath" is the common pronunciation. Hence the word: "juggernaut," irresistible force.)
Lokapati and Locan‰tha, the Lord of the World
Vishnu Krishna
Padmapani Chenresi (the lotus-bearer) or Avalokitesvara
Chenresi Vanchug, the powerful and all-seeing
Protector of Tibet
Savior of Humanity
Chantong, he of the 1,000 eyes
Jigten-gonpo, Protector and Savior against evil
Hermes, the Interpreter

Sanat Kumara is thus the incarnation of our Planetary Logos, the manifestation of the Lord of the Ray of our Earth Scheme. He keeps the world together in His awareness and in one sense, is the source and root of that which we call human consciousness. It is He who makes human evolution and initiation possible.

Three other exoteric Kumaras, known as the Buddhas of Activity, work with Sanat Kumara. Yet another set of three Kumaras are also associated with Him in a more subjective manner, making seven Kumaras. The six other Kumaras are representatives of the energies of other schemes. This makes four exoteric (Sanat Kumara and the Buddhas of Activity) and three esoteric Kumaras.

It is said that of these seven, "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" (Alice Bailey, A Treatise on Cosmic Fire, pp. 829) Thus we find these five Kumaras are concerned primarily with humanity and transmit the energy of MIND from Sirius. These Kumaras are also related to the five major initiations and also to the five major etheric centers that relate the human being to the five planes of superhuman evolution.

Sanat Kumara is, thus, the personality, and the three Buddhas of Activity act as the three aspects of that personality. The three hidden Kumaras stand in the same relationship to Sanat Kumara as the three hidden Kingdoms of elemental lives--composing the elemental life of the etheric, astral, and mental vehicles--stands to the human being. The "Silent Watcher" is, in this theory, the soul aspect. These, in turn are manifestations of the Planetary Logos just as the human soul-integrated personality is the manifestation of the monad.

The planetary Logos is the initiator of the four kingdoms via Sanat Kumara and the three Buddhas of Activity, initiating each kingdom via one of these Kumaras. Thus Sanat Kumara is the initiator for the fourth, or human, kingdom. Thus of all the Kumaras, the most important to us is the one named Sanat Kumara, or Highest Kumara.

Functions of Sanat Kumara

It is said that Sanat Kumara dwells "in Jana Loka, his own sphere or spiritual state" along with the other 7 and 105 Kumaras. The Jana Loka is the fifth Divine Loka, which is located, it is said, "beyond the Solar System."

In this sense, Shambhalla is composed of Kumaras, just as the Hierarchy is composed of Egos or the Spiritual Triads, and Humanity is composed of humans or personalities. These three Kingdoms form the Head, Heart, and Throat centers of the planetary Life:

Spirit -- Shambhalla -- Head Center
Consciousness -- Spiritual Hierarchy -- Heart Center
Form -- Humanity -- Throat Center

To say that Shambhalla is composed of Kumaras is another way of saying that Shambhalla is composed of groups of Monads Therefore the world or environment of the Monad is Shambhalla, just as the threefold world of the Triad is the Hierarchy, and the three worlds (the mental, astral, and physical planes) the realm of the personality.

It is intended, at the end of this cycle, to have each of the three lowest subplanes of the physical plane--the fire, water, and earth subplanes--to be fully responsive to the energies of Shambhalla, the Spiritual Hierarchy, and Humanity respectively. At that time, the three centers will have merged into their higher coordinating center--the planetary ajna--and physical plane experience will be transcended in this Scheme. This transcendence will not be due to pralaya, but rather by the achievement of a relative perfection.

This is the higher correspondence to the achievement of initiation by the human being. The human being normally achieves an exit of the physical plane by way of death. Initiation is, in one sense, a different exit which does not lead to further incarnation. For example, a first degree initiate will not have his or her physical elemental reincarnate--it has been transcended. Of course, the consciousness will still need a physical vehicle for each incarnation until the fourth initiation is taken, but the physical elemental life has reached a peculiar point in evolution.

This relative perfection at the end of this cycle will be achieved through the process of individualization, initiation, and identification. Sanat Kumara has led Humanity to individualization ages ago in "Lemurian" days. Sanat Kumara today leads Humanity on the path of Initiation in this era, and will one day be the focal point of the process of Identification. Therefore:

Sanat Kumara is thus the First Hierophant, the Maha-Guru or Greatest Guru, and the head of all evolution in this Fourth Globe of the Earth Scheme. He acts as the Hierophant at the third, fourth, and fifth initiations, wielding the rod of initiation to bring about dramatic changes within the consciousness of the initiate and sealing certain achievements. The previous two initiations, the first and the second, are presided over by the Christ.

The Monads have sacrificed themselves, and taken upon themselves the substance of the five lower planes, and evolved through countless ages through the mineral, plant, animal, and human kingdoms in order to "gain experience" and "achieve contact." Without this sacrifice, neither Humanity or the Hierarchy would exist.

Our Monad is a "Voluntary Exile" from the realms of Shambhalla. We have chosen to take incarnation and gain experience, and learn in this manner, in order to further the development of our Monadic essence (if such a phrase has any meaning) and to further the planetary and solar evolution as well. Our Monads were driven forth to creation by the Sound of the solar AUM, and that Word still is sounding forth, driving each tiny life in every planetary Scheme onwards in cyclic growth.

We have sacrificed ourselves in part for the sake of the evolution of the elementals of the vehicles. When we gain control and mastery over our vehicles, these devas also attain a relative perfection. When the vehicles are fully purified and refined, and the individual is liberated from their limitations, the devas of the vehicles--etheric, astral, and concrete mind--also reach the goal of their lesser cycle of activity.

Just as we refine our threefold vehicle and lift their elemental lives, so does Sanat Kumara refine the sevenfold cosmic physical plane. Just as we have sacrificed ourselves for the sake of the evolution of our vehicles, so has Sanat Kumara taken incarnation, and will not attain His own particular goal in evolution until a relative perfection has been achieved for the entire planet. This is a tremendous sacrifice on the part of Sanat Kumara, on an unprecedented scale; consequently:

Thus just as the Ego holds the personality vehicles in incarnation by the force of its Will, so does Sanat Kumara hold the planet, and the subjective vehicles of the planet, together into one functioning unit.

We might get the idea from this that Sanat Kumara is to the Earth Scheme what the Ego is to the personality; and in one sense, that is correct. But in truth, the matter is far more difficult and the analogy is not exact. Consider that Sanat Kumara is but one tiny unit within the etheric head center of the planetary Life. From this angle, Sanat Kumara is hardly of any significance to the entire scheme. There is, then, something that makes Sanat Kumara unique from all other Kumaras. We come to what is perhaps the most important definition of Sanat Kumara:

4. Sanat Kumara is the focal point through which the planetary Life of the Earth Scheme comes into contact with our Globe.

This is a deep mystery, and there have been many attempts to find analogies to explain this unique relationship between the planetary Life and Sanat Kumara. It has been said, for example, that Sanat Kumara is the personality of the planetary Life, or the Ego of the planetary Life, or the incarnation of the planetary LifeÑeach of these is partly true, but do not explain the truth in full. As the Tibetan puts it,

ÒSanat 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.Ó (Alice Bailey, A Treatise on Cosmic Fire, pp. 753)

In such cases, the disciple has willingly and deliberately allowed the Guru, Initiate or Master to use his personality vehicles for a set time and in a set place in order to perform a service project. In the case of the planetary Life, this service project is in part what we call Initiation.

So Sanat Kumara and the planetary Life are both distinct entities; one is not an aspect of the other. Yet at the same time they are very closely related. (Note: It should be noted that sometimes statements concerning Sanat Kumara are relevant to Sanat Kumara being the planetary Life or Logos, and other statements about Sanat Kumara are relevant only insofar as Sanat Kumara is a Kumara. Readers of the Wisdom books should carefully keep these possibilities in mind.) It should be understood, then, that Sanat Kumara (as a kumara) is a much lesser Being than the planetary Life. Sanat Kumara is but the physical form expression of Monadic Life or Spirit.

Sanat Kumara is thus the means by which the planetary Life comes into dense physical plane expression. Sanat Kumara is the manifestation of the appropriation of a dense physical body of the planetary Life. This first occurs at the time of human individualization, and necessitates 1) the development of the three worlds to a particular rate of vibration and 2) the vitalization of the heart center of the Heavenly Man, the Spiritual Hierarchy.

The planetary Life uses Sanat Kumara just as the soul uses a temporary personality "when that personality is at an advanced stage of initiate consciousness." (Alice Bailey, The Rays and the Initiations, pp. 206) This is a parallel, not an analogy.

This is now to be understood with the qualifications given above. Sanat Kumara is not the planetary Life itself, but is the means by which that Life incarnates. By means of Sanat Kumara, the planetary Life can reach and intelligently contact the individualized units within the Scheme. This makes it possible for Initiates and above to contact and speak to the planetary Life by means of Sanat Kumara. Sanat Kumara is the individualized mind of the planetary Life.

Thus as an analogy or comparison rather than as a fact, it is said that Sanat Kumara is the personality aspect of the Lord of the World, the planetary Life. The planetary Life is, on His own plane, to Sanat Kumara what the soul is to the personality.

We have seen that Sanat Kumara is a manifestation or avatar of the intelligence of the Planetary Logos, the Planetary Life in incarnation. In turn, Sanat Kumara sends his intelligence outwards and downwards into form, resulting in the appearance of Divine Beings who are avatars of Sanat Kumara. As H. P. Blavatsky said, "A certain Ray (principle) from Sanat Kumara spiritualized (animated) Pradyumna, the son of Krishna during the great Mahabharata period...." Thus on occasion Sanat Kumara appears as an avatar to humanity, bringing certain new energies and principles into manifestation, primarily the principle of our planetary Life.

6. Sanat Kumara is the embodiment of a principle of the planetary Life of the Earth Scheme.

The Earth Scheme is one of the four schemes that compose the quaternary or lower fourfold aspect of the solar Life. Just as each of our four vehicles--the physical, etheric, astral, and concrete mental vehicles--has its own characteristics and principles, so does each of these schemes, including the Earth Scheme, have its own principle. This principle of the planetary Life manifests through Sanat Kumara. The other Kumaras transmit energies from the other schemes, not only of the solar quaternary, but also the seven and the ten solar schemes.

The Kumaras, then, are the means by which the planetary Life comes into contact with the seven rays and other extra-planetary energies. They are a mechanism of contact, just as the personality is a mechanism of contact for the soul, or an etheric center is the mechanism of contact for the inner Observer. This is a part of the function of the planetary head center, Shambhalla. Thus taken as a whole, the Kumaras are the head center of the planetary Life.

The seven Kumaras that are each related to a principle have a special relationship within the planetary head center. They are the equivalent of the seven head centers in the head. Thus:

7. Sanat Kumara is one of the seven head centers within Shambhalla, the head center of the planetary Life.

Sanat Kumara and the other Kumaras are "focal points for the energy of the planetary Logos on His own plane." (Alice Bailey, A Treatise on Cosmic Fire, pp. 728)

b. One of the seven Rays, emanating from the constellation of the Great Bear. The force and energy of one of the principles of the planetary Life--from the constellation of the Great Bear--pours from the planetary Life to what corresponds to the monad of the Kumara. From there it reaches the consciousness of the Kumara, and is transmitted to the Earth Scheme.

c. One of the seven major planetary centers or kingdoms (humanity, the animal kingdom, etc.). Sanat Kumara is closely related to the center we call Humanity, producing definite effects within that center. Sanat Kumara is in one sense the energy of individual identity within humanity, and the other three Kumaras are closely related to the three lower kingdoms, producing their motion and grades of consciousness.

d. One of the seven schemes. The three Buddhas of Activity, or the three exoteric Kumaras Who work with the Lord of the World, relate our scheme to the other three schemes of the Solar quaternary. The other three, hidden or esoteric Kumaras relate this scheme to the higher three schemes (among the seven). They represent energies that are not yet manifesting within this planet, but the energies of the fourth Kumara will soon begin to make their impact.

Sanat Kumara is thus one of these head centers within the planetary Life. Each of the seven Kumaras is one of the head centers in the planetary Life of Earth in the same way that the seven Stars of the Great Bear are the seven head centers of the One About Whom Naught May Be Said.

7 Head Centers -- 7 Kumaras -- 7 Stars of Great Bear
7 Etheric Centers -- 7 Ashrams -- 7 Solar Systems

Sanat Kumara and Numerology

The breakdown of words "Sanat Kumara" is of interest. Our planetary Life has a first ray monad, a second ray soul, and a third ray personality. These find their reflection in the numerological meaning of Sanat Kumara.

For the Earth, the second ray is in power at this time, for our little planet is in many ways a reflection of the solar Life. Thus Sanat Kumara, the representative in form of the Spirit aspect embodied in the Lord of Shambhalla is of necessity second ray, seeking to develop the first ray aspect. Consequently, as it is the second ray that is in force at this time, He has delegated the task of the guidance of the Hierarchy to the Christ; i.e.,:

This is not to say that the Spiritual Hierarchy is the highest Hierarchy or that Sanat Kumara is the Highest Planetary Life; they are definitely not. This is to illuminate the place of Sanat Kumara and the Spiritual Hierarchy within the sphere of the solar Life. This position is, as the Tibetan pointed out, the mid-way point. We might clarify the place of the Earth within the solar Life by the following table:

The 4 Non-Sacred Planets,
Mars, Pluto, Vulcan, Moon -- Earth -- The 7 Sacred Planets
Making the 12 petals of the solar heart center
Each receptive to one of the 12 constellations

Thus in the four non-sacred planets besides the Earth, the duality of Human and Deva monads continues, with the Deva evolution dominant. In the sacred planets, the monadic life is triumphant, and duality has been transcended. On Earth, the battle between the Human and Deva monads continues with the introduction of a third or intermediary aspect, the Manasaputras, the Solar Angels, which make the peculiar and unusual possibility of initiation a fact in this scheme.

The Earth is thus the battleground between spirit and matter within the solar system, and Sanat Kumara the focal point of that battle. Our own personal spiritual development is intrinsically part of the work of Sanat Kumara to save all the lesser lives within this Scheme. The cosmic battleground is reflected in Sanat Kumara, which in turn is reflected in our own lives by the conflict between personality and soul. All is interconnected by the golden chain of Hierarchy.

From beginning to end
Of beginningless and endless Samsara
I will live a life
Devoted to the benefits of beings,
In the presence of the Lord of the World
I form an enlightened attitude.
(Tibetan Buddhist prayer)

The 105 Kumaras, otherwise known as the Lords of Flame,
are fiery centers within the body of the Planetary Logos.

Our solar system, including the sun and all its various planets, is the physical plane embodiment of a vast life that we call the Solar Logos. Within this Solar Logos are an infinitude of lesser lives, from those that inform an entire planet down to the life of the tiny atom. Each of the many planets - both the physical and the invisible etheric planets - form centers within this solar Life called the planetary schemes. Our Earth Scheme forms one of these centers, and is the physical plane embodiment of Planetary Logos, the life of our scheme. Our physical earth is the form and outer manifestation of our Planetary Logos, just as the physical body of a human being provides a form for the indwelling Monad.

The Planetary Logos (like the human being) has seven centers, which are the seven Kingdoms. The highest three of these centers are:

Shambhalla is the etheric embodiment of the planetary head center, through which the seven ray energies manifest on our planet. The Spiritual Hierarchy, again divided into seven ray ashrams, is the embodiment of the planetary heart center. Humanity is the throat center of our Planetary Logos, and manifests in seven great civilizations or root races which are again related to the seven ray energies. Thus in Shambhalla is found the prototype of all the forms that exist on our planet, including the human being. This archetypal ray energy flows from Shambhalla through the Spiritual Hierarchy and out to Humanity just as the energy of the Monad flows outward through the seven head centers to produce the personality.

Each planetary scheme, such as our Earth Scheme, consists of seven chains or enormous centers of energy that exist on subjective planes and last for vast periods of time. In our Earth Scheme, there was a major transfer of energy between these chains some 17 million years ago (in terms of time on this plane). Monadic groups - points of cosmic vitality - were transferred from Chain 2 to Chain 4 of the Earth Scheme. We call this transference the coming of the Kumaras, the Lords of Flame, from the "Venus Chain" to the "Earth Chain." These Kumaras are highly evolved beings and lives that have sacrificed themselves for the sake of the evolution of our planet. They have responded to the call and made the transference out of compassion, and in response to the Love aspect of the Solar Logos.

This transference from chain 2 to chain 4 was the equivalent of the awakening of the higher heart center, leading to a resultant illumination of the mind. Our Planetary Logos achieved a certain level of self-awareness and began a process of self-examination that continues to this day and will continue until "the last weary traveler finds his way home."

The Kumaras emerged from a highly subjective chain (Chain 2) to a chain that has one of its seven globes (the earth globe) in dense physical form. This is akin to the process by which the Soul moves from its relatively subjective location on the higher subplanes of the mental plane and projects its consciousness downward in order to take incarnation as a human being. The Kumaras came out of planetary pralaya into incarnation and manifested on our dense physical earth globe.

A total of 105 Kumaras came into incarnation at that time and the significance of this number can be seen in the following formula:

This Solar Tetraktys can be seen as representative of the four constellations of the Greater Zodiac and their influence upon our system and planet. These four constellations (out of the ten that make up the Greater Zodiac) are the constellations of Draco, the Great Bear, Sirius, and the Pleiades. The constellation Draco represents the one Spirit, Monad, or Life that pervades the universe and is the universe itself. The constellation of the Great Bear manifests the three major rays of aspect - the rays of Will, Love, and Intelligence (and in its turn this ray of Intelligence again manifests as the four subsidiary rays of attribute - the rays of Harmony through Conflict, Concrete Knowledge, Devotion or Idealism, and Ceremonial Order). From Sirius arises the five aspects of manas or mind. For the human being, these five aspects are: instinct, concrete mind, soul, abstract mind, and intuition. Finally from the Pleiades radiate what we call the seven levels of substance, vibratory activity, or energy that we call the seven planes. These four constellations of the Greater Zodiac radiate the energies and forces that manifest as all that is within our solar system, the planetary scheme, the human being, and the infinitesimal atom.

Reading this Solar Tetraktys from left to right, there are seven columns, each of differing number: 1, 2, 3, 4, 3, 2, 1. These can be seen as symbolic of the rotary motion of the centers in all beings, where the first is the one unmanifested Spirit or Monad. The second column is where the great duality of Spirit and Matter appears. The third is where (as at the third or Lemurian root race) the three aspects of Spirit, consciousness, and form appear together for the first time. The fourth column is the point of densest expression and the veils of illusion hide the inner light. This is followed by a series of cycles in which that which has been manifested is resolved back into the One. This has its correspondences in the incarnation of a human soul, the seven root races, the densification and etherialization of the globes, and the sequence of the chains within the Planetary Logos.

We can see this Solar Tetraktys again in the relationships between the Solar Logos and the planetary schemes. There is first the One, the Solar Ego or Soul, hanging from the Triadal thread. There are then the three major schemes through which the three major rays express themselves:

From the Saturn Scheme radiates six other schemes, making the seven major centers of the Solar Logos. These include Vulcan, Venus, Mars, Earth, Mercury, and Jupiter, which together with Saturn make the solar septenary nature.

On our Earth Scheme this Solar Tetraktys manifests itself in the various centers that make up the human being. We can see this when, at the consummation of human evolution, the seven centers are fully interrelated and coordinated on the five planes of human evolution (counting from the physical plane upwards to the spiritual). Each of the seven centers has an expression on the physical-etheric, astral, mental, intuitional, and spiritual planes. This makes a total of 35 radiant vortices of fire through which the 3 aspects of the Monad (Will, Love, and Activity) are manifested. When all of the centers on all of the five planes are fully developed, the result is the appearance of a perfected Adept. These three groups, five planes, and seven centers upon each plane are represented by the numerical expression:

On a higher turn of the spiral, the 105 Kumaras, otherwise known as the Lords of Flame, are fiery centers within the body of the Planetary Logos. As the Kumaras develop, evolve, and return back to their original source, the Planetary Logos achieves and takes initiation on Its own level. Most of the Kumaras have fulfilled their purpose and have returned to their originating chain.

The Kumaras can also be viewed as 3 groups of 35 Kumaras, who are the higher correspondence of the three major Departments of the Spiritual Hierarchy: the Manu, the Christ, and the Mahachohan. This is represented by the numerical expression:

The first group of Kumaras is concerned with the expression of the Will aspect of the Solar Logos, the second with the expression of Solar Love, and the third the expression of Solar Intelligence. In this, the second solar system, the Love aspect is to become dominant and supersede the energy of Solar Intelligence or Mind. It is therefore the task of our Planetary Logos (in this solar system) to learn to fully contact, respond to, and express the Love aspect of our Solar Logos. It is for this reason that, down the ages, Sanat Kumara has designated the Christ to be the head of the Spiritual Hierarchy (and not the first ray Manu or third ray Mahachohan) so that the energy of cosmic Love may be brought down in direct line from the Heart of the Sun to the heart of each human being.

The ruler of Shambhalla is called Sanat Kumara, the Lord of the World, the Ancient of Days, the Great Sacrifice, and the One Initiator. This Being is the embodiment of the consciousness of the Planetary Logos, and is the means by which the Logoic intent brought into manifestation on the cosmic physical plane.

Sanat Kumara is assisted by three exoteric Kumaras (sometimes called the "Buddhas of Activity") and three esoteric Kumaras, making the seven Kumaras that direct the evolutionary processes of this planet. This leads to the following correspondences:

These seven Kumaras have a close relationship with the human being. It is said that Sanat Kumara is grouped among the "exoteric" Kumaras, making the three and the four. One of the "esoteric" Kumaras is the synthesizing factor for the four exoteric Kumaras, making with them the five Kumaras concerned primarily with humanity. These are related to the five initiations and also the five major centers that relate the human being to the five planes of superhuman evolution.

Naturally there are other "sevens" which correspond to the seven Kumaras and their seven groups, and the list could be extended indefinitely.

In this case, the nine Kumaras correspond to the petals of the planetary Egoic Lotus, and the 96 correspond to the petals of the planetary ajna center. These, working together, for the Third Eye of the Planetary Logos, just as the human ajna center, working together with the unfolded petals of the Egoic Lotus produce the Third Eye in the human being. This gives us a hint as to the true nature of the Third Eye, commonly considered synonymous with the brow center, but in fact the Egoic Lotus finding expression and alignment via the ajna center. When the energies of the soul (the nine petals of the Egoic Lotus) can be poured through the personality and its various centers, the "higher heart center" or "cave" awakens into activity. It then becomes possible to align the personality with the Soul in full conscious awareness.

We can also see the influence of the Solar Tetraktys in the number of petals in the human centers. The purely human centers have the following number of petals:

This makes the sum of the five-fold lower aspect of the human being, or humanity. The development of the purely human nature was the goal of the first solar system, and Individualization was its crowning achievement. The five aspects of Mind became fully developed, and these have their correspondence to the five Creative Hierarchies that have transcended the cosmic physical plane. The 50 petals also correspond to the five rays of Intelligence (the Ray of Active Intelligence and its four subsidiary rays) that make up the Brahma aspect. In this second solar system, a further development is possible that builds upon the earlier achievement. The energy of Vishnu must be developed to the point where it supersedes the energy of Brahma. This occurs when the "Third Eye" is awakened and the Monad is capable of "seeing" through the instrumentality of the personality. We thus add to our table of the centers the ajna center (with 96 petals within the two major petals) and the head center (the seat of the Monad). We then have:

Head - 960
Ajna 96
Throat - 16
Heart - 12
Solar Plexus - 10
Sacral 6
Base - 4

Total: 1104

This "1104" can be broken into 104 + 1000. The "104" represent the Kumaras, with the "1000" as the number of the highest Kumara, Sanat Kumara, (the "thousand petaled lotus") making the 105th. In this way, we are each a reflection of the 105 Kumaras and the Solar Tetraktys.

I offer the following musings regarding constellations as being entities. No conclusions are offered, just some thoughts for consideration and lots and lots of questions.

We are taught that the twelve constellations are entities, cosmic lives, and living beings that have an informing Life. For example, the constellation Aquarius is a Life, as shown by the following quote:

It would seem to imply that a constellation of the zodiac is of a higher order, perhaps the next order up, from a solar Logos. No problem there. The problem is with the nature of how these constellation "Lives" are arrived at. It seems, from the human standpoint, that they exist because of the apparent association of stars as they appear to exist from earth, which happen to fall into the path of the sun through the sky. Indeed, in referencing the constellations, The Alice Bailey books often speak of the stars within these signs.

So let's see. These vast cosmic beings (a Constellation Life?) therefore have the following characteristics:

1. This group of twelve cosmic beings happen to have its location in the cosmos in approximate correspondence of the apparent path of the sun through the sky as seen from earth. Is this some kind of amazing coincidence? Is the earth actually at the center of some vast cosmic scheme? For this isn't simply heliocentric thinking, this is geocentric thinking... that the earth is at the center of our local galaxy, and the plane of its axis affects the organization and locations of cosmic Beings. Perhaps I don't understand this but it seems to me to be exceedingly unlikely, improbable, and fantastic for this to be the case.

2. Are all the stars that are identified as a part of the constellation collectively the body of this life? From the writings, again, it would seem so. Thus I must assume that a Constellation Life may have as its manifestation a collection of stars that have no logical relationship to each other, from the cosmic standpoint. Indeed, the only logical grouping is the grouping arbitrarily made by a small group of people of an insignificant planet called earth (and there are many differing groupings given the culture and society you are speaking of). Do earth humans from the ancient realm of Babylon (?) then control what centers a Constellation Life has? I would think not. But otherwise, how is it arrived at; how do we arrive at the nature of the outer form of a Constellation Life? Were the stars in each sign of the zodiac carefully selected to correspond with that of a Constellation Life? We seem to be simply accepting the designations given by the zodiac. Indeed the Teachings seems to do so. Perhaps it doesn't matter, since we are indeed geocentric beings. But what is the relationship, from a cosmic standpoint? I would... hope? think? suppose? that it is different from what the zodiac would give us. But how would we tell? Apparently we cannot tell.

3. Is the fact that there are twelve of them a cosmic fact, or are there twelve simply because our zodiac has twelve constellations? One might think that there are twelve because it is a cosmic fact, and the selection of twelve signs of the zodiac is because we are responding to these cosmic lives. However, I understand that some astrologers suppose we had fewer constellations in the past, and will have more in the future. If we then add signs to the zodiac and make a set of, say, fourteen, does that mean we now have fourteen Constellation Lives? So perhaps there are not twelve constellations because it is a cosmic fact. Perhaps there are actually, say 16, or 323, and we only respond to 12. But if that is the case, where are the other cosmic beings?

4. I understand that some of the constellations of the zodiac are made up of stars that are very far apart in the cosmos. Some are close to us, and others are very far away. They only seem nearby because of the position of the sun and the earth with respect to these stars. Is it the case that these Constellation Lives include these highly distant stars in their own constitution? If so, how is this possible, given the distance? How is this likely, given that the association between these two stars is because of their apparent, illusory nearness based upon our position in the galaxy? And if these stars of a constellation of the zodiac are not all a part of a Constellation Life, how is one to select which are a part of the Life and which are not? And are we to believe that only the stars that are visible from earth within a particular sign are a part of a Constellation Life? Surely there are more... but which ones?

5. Since all these Constellation Lives are in a plane which is not quite the same plane as the plane of our galaxy, does that mean the axis of these lives, and the axis of our earth correspond somehow with some local alignment that is not true through the rest of the galaxy? And that our earth's tilt and the line of the Constellation Lives are somehow mysteriously identical? What of the many varying axial tilts of the other plants of our solar system; they are mostly out of alignment with the Constellation Lives? How does this affect the other planets? Or is that correspondence actually only a local earth phenomena? Is, once again, the earth the center of our entire local universe?

6. The stars have their own motion. In ages past, the night sky looked exceedingly different. In ages to come, the constellations will appear differently as well. The stars that are close together (apparently) will no longer be so, etc. Thus the zodiac will be different. But if the zodiac is different, will the Constellation Lives be different? I doubt it. But are the stars of the Constellation Lives then fixed and determined by this tiny moment in history? I doubt that too. Do Constellation Lives exchange stars based on the appearance of the stars from earth? Not likely. How then can we determine the stars that make up a Constellation Life? Really? All the answers seem completely impossible.

Such are the thoughts that are buzzing around in my brain. No one that has been asked these questions has even begun to supply an answer. If you have some comments on these matters, I would appreciate some light on the subject.

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Plato, the Greek Philosopher, tells us that a land called Atlantis sank in the ocean some 10,000 years ago. This atlantian continent, he said, was the size of Europe and Lybia (North Africa) combined.

There is a great deal of scientific evidence regarding the existence of Atlantis. There have been innumerable researchers on this topic, and much evidence has been accumulated, both for and against. However, it would seem to me that all these researchers are looking in the wrong era, and thus fail to find the Atlantis that they are seeking. If, on the other hand, they believed the writings of H.P. Blavatsky had any truth in them, they might look for Atlantis in a much eariler era, and thus find it.

There are two fundamental mistakes being made in research about Atlantis.

First, all of the researchers assume that Plato was speaking of Atlantis at its height, rather than at its end. Therefore they believe that Atlantis was at the peak of its civilization some 8,000 years B.C.

In actuality, Plato was indeed describing Atlantis at its height--but not the way it was only 10,000 years ago. At that late date, only a vestige of the former power and glory of Atlantis remained. Its height, says Blavatsky, was many hundreds of thousands of years earlier.

Second, all of the researchers assume that when Atlantis fell, nothing whatsoever remained. They assume, therefore, that the whole of the Atlantean continent, in its original size, still existed at a late date. They therefore look for the sinking of the entire continent of Atlantis around some 8,000 to 10,000 years B.C.

In actuality, as Blavatsky pointed out, only a small portion of Atlantis remained at that late period, the major continent sank some 850,000 years ago. Atlantis was at its height hundreds of thousands of years ago and the great deluge--the worldwide disaster--was at that time. But this disaster did not sweep everything away; some tiny lands were left, gradually to be destroyed, and some were still in existence even in Egyptian times, making it possible for Solon to hear about it from them. The Atlantis of 10,000 years B.C. was in fact only a small remainder, a vestige of the former continent.

Plato described the atlantean continent as it was in its glory, not as it was 8,000, years before him. Not all of Atlantis went under the sea in the great catastrophe. The combination of these two pieces of information has apparently fooled everyone.

Thus no one is looking for the sinking of the atlantean continent at 850,000 years B.C. Everyone is instead looking for some kind of gigantic global disaster at around 10,000 B.C.

Thus all of the evidence gathered to prove that Atlantis exists, attempts to prove that it existed in only the recent past. Hardly any of the evidence helps us prove that Atlantis existed 850,000 years B.C.

Since the atlantean researchers attempt to find the whole continent of Atlantis in such a recent past, they are encountering some problems. Not surprisingly, these searchers for Atlantis fail to see how such a gigantic disaster could occur only ten thousand years ago without more visible damage to the rest of the planet. Something so big that would wipe out the ENTIRE CONTINENT of Atlantis so recently in recorded history without leaving more evidence in the rest of the world, is probably not to be found.

This is a continent so big, mind you, that Plato says it required the Atlanteans to build a canal that was 1,100 miles in length. This continent was the size of Europe and North Africa combined, according to Plato. This huge continent, mountains and all, is supposed to have passed away, from end to end, in a day and a night, as recently as about 8,000 B.C.?

The famous atlantean scholar, Lewis Spence, is specific about his intensions: "I have confined most of the geological evidence to that part of it which deals with the possible existence of Atlantis at the period indicated in Plato's myth." (Lewis Spence, "The History of Atlantis" p59) How, then, are we to ever discover the Atlantis of Blavatsky if this attitude continues to prevail?

Having made these fundamental errors, they are compounded when the authors of books on Atlantis attempt to describe the civilization, customs, races, cities, and other characteristics of that land. Once again, they assume that Plato's account described Atlantis at it's height, and that it's height was a mere 10,000 years ago. Therefore they assiduously compare the peoples, cultures, and societies of 10,000 years ago and hope, thereby, to identify something Atlantean. This seems to me about as effective as performing archaeological digs on New York's Manhattan Island today for indian remains. It seems to me highly unlikely that it is possible to identify anything that is related to Atlantis at its height by analyzing cultures and peoples of 10,000 years ago, who have not had any contact with the mainland of Atlantis for over 800,000 years.

No one appears to pay any attention to Blavatsky's account of Atlantis. They will accept any evidence at all--vague references in myths and legends of tribes and nomads, unconfirmed stories out of Roman history--anything at all but pay attention to Blavatsky and her chronology for Atlantis.

But oh, to admit that Blavatsky's chronology might be valid might mean that her other statements--even something of her philosophy--might be valid: horrors! But they cannot claim ignorance; Blavatsky is usually referenced in these books, as a by-the-way "arcane" teaching. Blavatsky is too well known. We have every right to expect them to understand what Blavatsky said about Atlantis.

But they don't. Thus, one writer, desperate to find the existence of the ancient lands within the approved Platonic time frame, concludes that Lemuria fell at 15,000 B.C. and that Atlantis was at its height at 9,000 B.C. All that continent shifting, and the rise and fall of global civilizations, in only 17,000 years!

I submit that the time frame presented by Blavatsky is necessary. This gives time for humans to evolve, time for lands to rise and fall, and time for the effects of these disastrous worldwide changes to be nearly completely erased from the globe. I submit that evidence from the Masters and the Hierarchy is worthy of consideration, at least, rather than being patently ignored. Let us at least begin looking for an Atlantis that's 850,000 years in the past. Who knows, we might even be fortunate enough to find it.

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Sanat Kumara
Lord of Shamballa

Brett J. Mitchell © 2003

Functions of Sanat Kumara

Sanat Kumara and Numerology

Sanat Kumara Lord of Shamballa

Brett J. Mitchell © 2003

Functions of Sanat Kumara

Sanat Kumara and Numerology

Sanat Kumara
Lord of Shamballa