El Morya is probably one of the greatest saints of the Church in his devotion to Jesus Christ. Yet he was also embodied as Akbar the Great, who founded the Mogul Empire in India and was the greatest of all its rulers.
Let us trace the image of this soul in his life as Akbar. This will provide us with a study in the correct use and mastery of the blue ray of power as it was focused through the blueprint of his life.
Akbar established an empire that spanned a large part of India, Afghanistan, and modern Pakistan and made him the richest and most powerful monarch on earth. Born on November 23, 1542 in Sind, he ruled wisely for fifty years, exercising a tolerance and an enlightenment astounding in one descended from the line of Tamerlane and Genghis Khan.
Distinctly apart from his ancestors, Akbar has been described by a leading historian as “one of the few successful examples of Plato's philosopher-king.”
A Portuguese priest described him as being of “a stature and of a type of countenance well-fitted to his royal dignity so that one could easily recognise even at the first glance, that he is the King…. His forehead is broad and open, his eyes so bright and flashing that they seem like a sea shimmering in the sunlight…. His expression is tranquil, serene and open, full also of dignity, and when he is angry, of awful majesty.”
Akbar's genius was apparent in military, religious, and social affairs as well as in his ability to rule once he had established his empire—a quality lacking in his forebears. Instead of crushing the conquered Hindus, he brought them into positions of government; he even took Hindu princesses as wives.
He abolished the practice of enslaving prisoners of war and of prejudicial acts against Hindus and set up an efficient and fair system of administration, tax collection, and justice.
This friend of the common people bade them come to him as a father with their grievances. “He was pleased to accept their presents, taking them into his hands and holding them to his breast (which he never did with the rich gifts brought to him by his nobles),” an observer wrote.
Father of Religious Tolerance in India
All of this Akbar did because he believed he was the divinely appointed ruler of all the peoples of his realm and that he must deal with them equitably, regardless of their religion or race. Thus he is known as the father of religious tolerance in India and his legacy persists to this day.
However, to bring to his people peace and prosperity was not enough: Akbar would bring them to a higher spirituality. According to court historian Abul Fazl, Akbar's entire life was a search after the Truth. He looked upon the performance of his duties as an act of divine worship.
The Mogul ruler was tolerant of all religions, for he saw the insufficiencies of Islam. Thus, Portuguese priests who came to convert him to Christianity were well received. After discoursing with them for hours, he commissioned a Persian translation of the Gospels. He showed reverence toward the images of Jesus, his Mother and the holy twelve, and when he was presented with the sacred Scriptures, he placed them upon his head as a sign of respect.
But it was never his to fully embrace Christianity, for Akbar could not reconcile himself to the doctrine of the divinity of Christ apart from the divinity inherent in every son of the Solar Flame. But he did see Christ Truth behind Christianity. As a matter of fact, Akbar saw God in all religions and wanted the best of God, hence the best of religion for his people.
Religious Tolerance—the Basis of Brotherly Love
But Akbar saw that it was impossible to rule the country well while adhering strictly to Muslim principles. For example, an orthodox interpretation of the Koran required Mohammedan supremacy over unbelievers, but Akbar saw that tolerance was the need of the hour—the basis of brotherly love essential to society’s cohesion.
After deep meditation upon the will of God, he decided to unify the country's religious life. Accordingly, he took upon himself a seven-year study of the world's religions, meditating “on the various aspects of their teachings, customs, and ceremonies, and their effect on the life and thought of their respective followers,” whereupon he concluded that all of them contained limitations, prejudice, and superstition.
His solution was to call a council of the learned of all faiths to establish a universal religion for which he sought to gain their support. He began by pointing out that the Hindus, Muslims, Zoroastrians, Jews and Christians are all different, and all think their religion best, and that if an infidel will not be converted, they declare him their enemy.
After addressing the shortcomings of each belief system, the wise one proposed that they should decide which was the best religion. Predictably, each pundit in turn pointed out the flaws in all sects save his own. In their pride of person each “attacked and endeavoured to refute the statements of their antagonists,” losing sight, in their blind spots, on the universal theme of adoration of the pure Person of the Godhead.
At the end of this debate, Akbar stood up and said that since it had now become obvious that there were flaws in every religion, “we ought, therefore, to bring them all into one, but in such fashion that they should be both ‘one' and ‘all,' with the great advantage of not losing what is good in any one religion, while gaining whatever is better in another. In that way, honour would be rendered to God, peace would be given to the people, and security to the empire.”
Din-i-Ilahi – Divine Faith
Whereas they could not agree, Akbar presented his synthesis of Truth: He called his new religion Din-i-Ilahi, “divine faith,” or Tauhid-i-Ilahi, “divine monotheism.”
In assembling the tenets, Akbar had “seized upon whatever was good in any religion,” comments Abul Fazl. “He is truly a man who makes Justice his leader in the path of inquiry, and who culls from every sect whatever Reason approves of. Perchance in this way that lock whose key has been lost may be opened.”
But as for his doctrine-bound subjects, Akbar's innovation placed his person too close to the divinity—too close for comfort. Members of Din-i-Ilahi would greet one another with the words “Allahu Akbar,” meaning “God is great,” and the reply was “Jalla Jalaluhu,” meaning “resplendent is his splendor.” But Allahu Akbar could also mean “Akbar is God,” and the response would then apply to Akbar himself. This was insupportable! He had opened the door for his people and bidden them enter, but they would not.
It was not the emperor's way to force adherence to his new religion, consequently few joined it. Opposed from many quarters, most forcibly by his Muslim brothers, Akbar found himself at the center of a circle of devotees at court who accepted him as their spiritual as well as political guru.
Although the nation basked in the glory of his reign, after his passing the empire declined. The Light of Akbar was no longer the Light of India, for neither his sons nor his followers nor his people had captured the spark of God’s will that burned in the heart of their leader.
In the embodiments of El Morya we see the soul of a great devotee of God weaving in and out of the paths of East and West. And we take special note that in each of his incarnations he is perfecting the diamond of the will of God within his soul—through God-government.
Since his ascension in about 1898 as a Rajput prince known as El Morya Khan, El Morya has worked tirelessly with Master Saint Germain in the cause of world and individual freedom. To that end he has given many dictations and many lectures on the true teachings of the Christ and what they mean for us in this age.
The above article is an excerpt from Lords of the Seven Rays by Mark L. Prophet and Elizabeth Clare Prophet.