Vol. 47 No. 31 - Beloved Mother Mary - August 1, 2004
Write Your Goal in the Earth—
Union with God Now!
In Celebration of Mother Mary’s Ascension Day
Part 1
Precious ones of my heart, had you been there in the hour of my ascent to heaven, you should have thought that I were engaged in mime. For you would have seen me as though I were walking, running up a very long spiral staircase from earth to heaven, but you would not have seen the staircase. Why did I walk this staircase, beloved? I did so so that I could leave my footprints on each step, even as I, as a little child, did climb the stairs of the degrees as early as the age of three.1
Yes, beloved, I was not too young to be trained in the path of my calling, nor are you, nor are your children. I pray that your ascent to heaven shall be made lighter for the footprints I have left for you. May you, then, rehearse that climb daily, knowing that the exercise itself and the practice that makes perfect will bring you in full preparation, in good condition to feel the spiral of ascension’s flame accelerating within you and to rise in its cadences even as you hear the great sounds of the inner music of the spheres and choirs of all ages rising even from the voices of earth who will also sing their praise for your ascent to God.
Therefore, let this day be the day of the celebration in advance of that day and hour when you have exercised sufficiently to know that when you step into ascension’s coil—be it at Luxor in the retreat of Serapis Bey2 or anywhere else in the earth—you, beloved one, will have the ability to assimilate ascension’s flame and so, in assimilating it, to attain union with your mighty I AM Presence without so much as a tremble or a quiver of your being. For he who can enter the sacred fire of the Divine Mother can surely attain union with I AM THAT I AM.
This union, then, takes you also through the stepping-stones of the ten sefirot. Mark them well, beloved. For these sefirot, ten in number on the Tree of Life (with Da’at added to them as the eleventh), are points of light whereby you may measure step-by-step your attainment on the Path and your preparation for assimilation into and by the sefirot.3
The Kabbalah is a great teaching, themystical teaching of Abraham himself and the original Habiri.4 Yes, beloved, the Hebrews understood this. And the Hebrews were those called of the Ancient of Days, called from Shamballa—yes, called again to serve with Abraham and to introduce the strain of the lightbearers in the earth, which strain originally began with Adam and Eve and yet was even corrupted by their descent.
And so, beloved, Abraham did come to mend the flaw, and therefore the son of promise was given. And yet this people had a karma, and a mighty karma, that they must fulfill. Mighty it was in the light but, equally so, mighty in darkness.
Thus, you count yourselves as the seed of Abraham, and so you are if you speak of the seed of light. For it is the seed out of the heart of your sponsoring Guru that does give to you that surety of purpose, that definiteness of understanding, that intuitiveness of the soul that says:
I know this path. I know this teaching. I have slept long centuries, but now I am awake. I am awake with my Lord Christ. I am awake with my Lord Buddha. I am awake unto the Lord, who would inhabit the temple of my being. I am awake to the realization that my temple must be made ready, must be a fitting habitation.
And yet I see my Lord, my Holy Christ Self, upon the cross. Wherefore have I placed him upon that cross, the cross whereby he bears my sins? I would take him down from the cross. For I see my Beloved, my Holy Christ Self, has descended into the caverns of my own being, of my lower self and lower vessels, and I beholdmy Holy Christ Self bearingmy burden.
O Lord, this day in the name of my Mother Mary I would bear my own burden with thee. Therefore, preceding my bearing of my burden, O beloved Holy Christ Self, take me to the cross with thee. Let me know this initiation! Let the two become one!
Wherever thou art, O Jesus my Lord, I would become one with thee, whether in the descent into hell or whether traversing the lowest of the reaches of the earth. I would vow this day and take my vow to be thy bride. I may not be worthy or whole nor have my veil perfected, but, O my Lord, test me, use me, accelerate me! Bring me to that place where we together as onemay inhabit this temple—thou inme, I in thee and thus the Father and the Mother with us also. For thou art the incarnation of the Mother; thou art the Son of the Father.
Thus, my beloved, I give you the prayer of devotion and adoration to your Holy Christ Self. Forget not the introit to your Holy Christ Self and Flame.5 Forget not the calls to the threefold flame, for thereby you facilitate the two being made one—your Bridegroom with you, the bride.
Now then, beloved, take your steps as God and your Bridegroom would give them. Do not be too hasty in your withdrawal from certain areas of life where you must admit that you are indispensable in this moment, in this cycle, though perhaps not forever. But you are like the one who laid himself down to form a bridge that others may walk over. This is the [Buddhist] story, the tale of the monkeys walking over that one. And finally the last monkey, a demon incarnate, did break the back of the one who served as the bridge.6
So understand, beloved, that Christ has served as the bridge that you might walk from the depths of the levels of death and hell across that bridge into eternal life, into the full manifestation of your Christhood.
So, beloved, do not withdraw yourself from those places where you are needed. Do not fear to lay down body or life that others might pass over the abyss and arrive in the safe haven of Shamballa.
If you will make the call, if you will call to be enveloped in your Christhood and for the seed of the Buddha to increase, if you call for protection, beloved, and the intercession of many angels and archangels and hierarchies of angels, you may make such offerings and yet survive another round and another until you recognize the true meaning of being, like the Bodhisattva Kuan Yin.
Buddhists do believe, beloved, and it is so, that beloved Kuan Yin can appear in any form whatsoever to save a soul. Do not doubt, then, that when you have been spared, Kuan Yin herself may have been present in any form—perhaps the form of a human being or an angel or some type of animal, some type of evolution you do not know, some type of presence—whatever is needed, beloved.
When the two in you have become one, when heart and mind clasp hands and there is no longer a tug-of-war, I say to you, beloved, then you can accomplish all things and all things can be accomplished through you and you are sealed in safety, being sponsored, then, by the hierarchy of light.
Blessed ones, when you are received by my Son, by that living Christ, then you are received by all of heaven. When you have not been received by my Son in the alchemical union, then you must be concerned. For you cannot come any closer to the hosts of the LORD, the ascended masters, the hierarchies of light than you are to Jesus.
Has the Father-Mother God placed a stone of stumbling in the earth? Indeed, beloved, indeed. And so this stone, beloved, the same which the builders rejected, has become the chief cornerstone of your life.7
God the Father-Mother have said:
We will draw a line. We will do all of these things in the creation of worlds, in the blessings, in the abundance, in the joy of living—such blessings which tumble infinitely from the cornucopia of heaven. Yes, beloved. But we draw the line here, that God has sent a certain one of his sons, the Son, the avatar Jesus Christ, for the salvation of souls.
Since the Father-Mother God have chosen this Son as the open door to all doors in heaven, then, you see, those who deny that door and him who said, “I AM the open door which no man can shut,” indeed will find themselves on the outside of the chamber where the virgins are with their Bridegroom, with their lamps trimmed.
Know, then, beloved, that this is the day and the hour to assimilate the Body and Blood of Jesus. This is the day and the hour to make my ascension day the day you celebrate as the day when you decided that you will resolve within your being all conflicts with your Real Self, your God, your Brahman, your Atman—the day when you said: “I have had enough of my human consciousness! This day and date I write my goal in the earth, in akasha: my goal, union with God, not in the future but in the now, the now of past, present and future.”
This, having been said by you and affirmed by you, beloved, will set in motion the undoing of the programming of the levels of your being (by yourself, by parents, by caretakers, by caregivers, by teachers, by anyone whomsoever) of all [negativity] that you have allowed to be impressed upon the fine golden wire that is the recording of your life and many lifetimes—all that has been recorded that is negative that carries the weight of denying God-reality, which you must consciously dissolve, you must consciously reject, you must consciously cry halt to.
Continued in Part 2, published in Pearls of Wisdom, vol. 47, no. 32.
“The Summit Lighthouse Sheds Its Radiance o’er All the World to Manifest as Pearls of Wisdom.”
This dictation by Mother Marywas delivered by the Messenger of the Great White Brotherhood Elizabeth Clare Prophet on Sunday, August 15, 1993, in celebration of Mother Mary’s Ascension Day, at the Royal Teton Ranch, Park County, Montana.
1. The child Mary ascending the stairs of initiation. When Mary was “presented at the temple at the age of three, it is said that her parents placed her upon the first of the fifteen stairs symbolizing the initiations of the psalms of degrees” (Pss. 120-34). Unassisted, “the child ascended the stairs one after another,... showing that she had passed these initiations in other lives and was spiritually prepared to fulfill her mission” (Mary’s Message for a New Day, p.41.)
2. Serapis Bey’s retreat at Luxor. “The Ascension Temple is at Luxor on the Nile River in Egypt. The Temple is part of the retreat at Luxor, which is presided over by Serapis Bey.... The etheric retreat of the Brotherhood of Luxor is superimposed upon the physical retreat, which is composed of a large, square, white stone building with a surrounding wall and courtyard, and an underground building including the Ascension Temple and Flame Room [through which only a candidate for the ascension may pass].... The candidate... is bidden by the hierarch of the retreat to pass through the [twelve white] pillars [in the Flame Room] and to stand in the center of the ascension flame. At that point, the individual’s cosmic tone is sounded and the flame from Alpha is released from the circle on the ceiling, while the flame from Omega rises from the base. The moment the individual’s tone is sounded and [he or she simultaneously rises] with the action of the flame, the seraphim in the outer court trumpet the victory of the ascending soul” (The Masters and Their Retreats, p. 422).
3. The sefirot and the Hebrew Tree of Life. In Kabbalah, the sefirot are the ten aspects of God’s being that manifest from Ein Sof (literally “without end”), which is the term used to describe God prior to creation. Ein Sof is usually translated as “the Infinite.” It is the ultimate reality, the First Cause: unmanifest, incomprehensible, imperceptible and indescribable—the “divine nothingness.” Kabbalah teaches that light emanated from Ein Sof into the creation, producing ten different levels, or spheres, with each subordinate derivation emanating from its immediate superior. Early Kabbalists envisioned this process as a geometric pattern resembling a tree. The most common diagram is called the “Tree of Life.” It is a blueprint for divine and human action and interaction.
The spheres (sefirot ), which represent attributes of God, are traditionally depicted on three pillars, or columns, that represent the divine principles which govern them. The right-hand pillar possesses a masculine and positive quality, and the left-hand pillar has a feminine and negative polarity. Kabbalists call the column on the right “the Pillar of Mercy.” They call the column on the left “the Pillar of Judgment” or “the Pillar of Severity.” These two columns are associated with opposite or opposing forces in nature. These extremes are balanced by the attribute of Compassion, which is embodied by the sefirot in the center column, called “the Pillar of Compassion” or “the Pillar of Equilibrium.” The sefirot are arranged in descending triads along the pillars.
The ten sefirot include Keter, Hokhmah, Binah, Hesed, Gevurah, Tiferet, Netzah, Hod, Yesod and Malkhut. In addition to the ten sefirot, there is one “quasi sefirah,” Da’at, which is sometimes described as a secret or hidden attribute. It is not a separate sefirah but “the external aspect of Keter.” Keter (the Crown) is the uppermost sefirah on the Tree of Life, corresponding to the point of emanation. Keter represents the I AM Presence. Hokhmah (Wisdom), the right-hand sefirot, is balanced by Binah (Understanding) on the left. Of the descending triads in the Tree of Life, the second triad contains three sefirot: (1) Gevurah, or Din (Justice/ Judgment) on the right, (2) Hesed (Love/Mercy) on the left, and (3) Tiferet (Beauty/Compassion) in the middle. Tiferet represents the Holy Christ Self. The third triad is comprised of (1) Hod (Splendor/Majesty) on the left, (2) Netzah (Victory) on the right, and (3) Yesod (Foundation) in the middle. Malkhut (Kingdom) is the lowest of the ten sefirot at the base of the Tree of Life. Malkhut is also known as Shekhinah (Presence of God), the feminine aspect of God, and the mother of the world. Malkhut/Shekhinah represents the physical universe, the physical body, the soul, and the point where spiritual and physical forces meet. The sefirot bridge the gap between the finite creation and the infinite God. (See Elizabeth Clare Prophet with Patricia R. Spadaro and Murray L. Steinman, Kabbalah: Key to Your Inner Power.)
4. Habiri, or Habiru. The Habiri of the ancient Near East (often referred to as Habiru, or Hapiru) are a people whose origins are cloaked in mystery. Textual evidence places them throughout the second millennium B.C., but they may have existed long before recorded history. Some Near East scholars believe that the Akkadian Habiru, or Hapiru, which is found in ancient texts (C. 2050-C.1000 B.C.) throughout the Near East, is equivalent to Ibri, the biblical word for “Hebrew.” The name “Hebrew” possibly derives from Eber, the ancestor of the Hebrews, or from the Hebrew root abar, aw-bar (“to pass over”), referring to “a land on the other side,” for example, of the Euphrates. Some scholars have identified the Hebrews with the Habiri/Habiru because of these linguistic similarities and other cultural parallels. The Habiri/Habiru, for instance, appear simultaneously with the biblical Hebrews in numerous widespread archaeological texts. The Habiri/Habiru, a wandering stateless people, were scattered all over the Near East. They were not, however, depicted as nomads but as an autonomous group who guarded their independence. Thus, wherever they lived, they were regarded as foreigners, not as a fixed part of a local social order. When they did move into the cities, they pursued various occupations in different levels of society, working as artisans, laborers, servants and soldiers. Today, scholars conclude that the larger social category Habiri/Habiru included the biblical Hebrews. Abraham is the first in the Old Testament to be called “Hebrew” (Gen. 14:13).
5. “Introit to the Holy Christ Self,” decree 30.02 in Prayers, Meditations and Dynamic Decrees for the Coming Revolution in Higher Consciousness.
6. This story refers to the traditional jataka tale of the Monkey King. Jataka tales (“birth stories”) are popular stories about previous lives of the Buddha. These stories illustrate a lesson in some aspect of the teaching, including the law of karma, and explain what kind of qualities a person needs to develop to become a Buddha.
7. Christ, chief cornerstone and stone of stumbling. Ps. 118:22, 23; Isa. 8:13-15; 28:16; Matt. 21:42; Acts 4:10-12; Rom. 9:31-33; I Cor. 1:23; Eph. 2:20; I Pet. 2:6-8.
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