Vol. 33 No. 1 - Beloved Lord Maitreya - January 7, 1990
A New Year’s Retreat
I
Fearless Compassion
and The Eternal Flame of Hope
My beloved hearts of Light, I embrace you each one and place upon your forehead the kiss of Cosmic Christ peace. May you find surcease from all outer turbulence in my Electronic Presence, which I joyously place upon you, O my beloved.
I come with a rejoicing heart and a heart of lamentation. I come with the whole world in my right eye; and in my right hand the fire of transmutation takes on the violet, the purple, the white fire, the secret-ray colors and the ruby of the Buddha of the Ruby Ray.
Therefore, let earth be passed through the right hand of the Cosmic Christ that I AM. And let every atom of the planetary body know the promise of Light that consumes Darkness, that does transcend it and that is the eternal Flame of Hope–hope for an opportunity lost that may be regained, hope eternal as the lily of the ascension flame of the blessed Mother Mary, <1> hope in the single shoe attached to the staff of Bodhidharma as he was seen making his way [to India] after his transition, hope in the other shoe that [was] the sole remains [found when they dug up] the grave where the body had been placed by his disciples. <2>
Bodhidharma did reincarnate again and again and did take his ascension in this century, beloved. Thus, there are many facets to Zen, many sides of Zen. [In subsequent incarnations prior to his ascension] Bodhidharma sowed the seeds of the teachings of the Cosmic Christ [that you now study] on the Cosmic Clock, which balance his original message.
Hope, beloved, springs eternal in the heart of the chela. I speak of hope, therefore, rather than regret. Thus my Messenger has passed the torch [to my staff] for the sealing of the 1984 volumes of the Pearls of Wisdom, containing many of my dictations and much of my teaching given through the Ascended Masters [on the path of personal Christhood] and that which comes down through the traditions of Buddhism.
Blessed hearts, I place my hope in the eternal Dharma, in the Teaching itself, that does live on as a thread which the Divine Mother does take, sewing as [with] needle and thread through the garment of each Bodhisattva. And therefore that thread, in and out, establishes the thread of contact as a mighty antahkarana [between] the Bodhisattvas and the Buddhas and the Christed ones.
All bow before the Light of the eternal Krishna of your heart. Thus, go not here and go not there, for the kingdom of God is within you. <3> Fear not to realize it, to face it, to become it. For there is a fear, beloved, that keeps individuals upon the planetary body seeking God outside of themselves and even neglecting to water the tree of life that is within. There is no fear in the perfect Love of the internal oneness of the soul in Christ.
Therefore, beloved, I place these books upon the altar of your heart. I pray that they will be upon the altar of the stupa <4> of the Buddha that you build, which name has been given to your shelters in the earth.
O how comforting is Mother Earth and the Buddhas in the heart of the earth! How comforted are the bodhisattvas in the very heart of Virgo and Pelleur. Therefore, beloved ones, in profound gratitude for this teaching I desire to infire by my own Word <5> the reading of a portion to you in this hour from the introduction to Book II.
Each of these introductions [to Books I and II] is approximately seventy-five pages. Every line and word is a teaching vast, and many new releases from El Morya as directed from our heart will give you details heretofore not released in the spoken or the written dictations. These teachings I give to you, beloved, as a flame of hope–as fiery, as tangible, as physical, as spiritual as the [candle] you hold [in this midnight vigil you keep with the Lord of the World]. <6> These writings that came forth from my heart in that year [1984] and in many [past] years embody the Dharma–they embody the essence of the original flame of Sanat Kumara.
I pray, therefore, that you receive them as I in my heart, in the name of Lord Gautama Buddha, my brother Manjushri, my beloved Jesus Christ and Kuthumi, dedicate these volumes to the eternal flame of Sanat Kumara. [For his is] a flame of illumination that will kindle in you, awaken in you and enliven in you your eternal understanding of the Inner Buddha, the Inner Sangha, the Inner Dharma.
(Beloved hearts, the practicalities of our press time and our printing schedules are upon us. If therefore you will indicate to our staff whether you choose to have these books in the physical octave, we will be able to determine how many must be printed and published. This is most necessary that we may meet our schedules.)
Now, beloved, as an interlude in this dictation, I read to you from this gift of my heart as the gift of the Messenger and chelas who have all so lovingly assisted in its preparation. I read to you, beloved, in the heart of the Jeweled One.
Kindness, Fearless Compassion and Virya
Maitreya exemplifies the Bodhisattva’s virtues of kindness, fearless compassion and virya, or vigor. As you will remember, the name Maitreya is derived from the Sanskrit word maitri, meaning “kindness” or “love.” Some commentators also trace the word maitri to mitra, meaning “friend,” and matr, which means “mother.”
Maitri is one of the four brahma-viharas, or sublime states of mind, literally “Brahma-like, godlike or divine abodes.” The other three brahma-viharas are karuna (compassion), mudita (limitless joy) and upeksha (equanimity).
Har Dayal, in his compendium on The Bodhisattva Doctrine in Buddhist Sanskrit Literature, notes that in Buddhist writings the quality of maitri is considered to be the opposite of malice:
[Maitri] is characterized by the desire to do good to others and to provide them with what is useful....Maitri is regarded as a great power in the universe. It prompts a bodhisattva to hope, pray and wish for the welfare of others, without passion or expectation of reward. It can tame wild beasts and venomous serpents. It prevents and allays physical and mental pain and evil. It establishes peace and concord among mankind....The perfect Buddhas can emit rays of maitri from their bodies, which are diffused [all] over the world and promote peace and joy everywhere. <7>
The diffused rays of maitri can be visualized coming from the heart chakra and from the threefold flame, which is sealed in the Eighth Ray chakra, the secret chamber of the heart. Call to your Holy Christ Self and to your Mighty I AM Presence to send forth powerful needlelike rays of Divine Love and Wisdom that reach all sentient life. True loving-kindness is indeed the perfect balance of Love/Wisdom crowned with Power, expressed as loving care toward the evolutions of God.
In the Buddhist text called the Milindapanha (or Milinda’s Questions), King Milinda asks the learned monk Nagasena about the quality of maitri, translated here as “loving-kindness”:
“Revered Nagasena, this too was said by the Lord: ‘If the freedom of mind that is loving-kindness is practiced, developed, made much of, made a vehicle, made a basis, persisted in, become familiar with and well established, eleven advantages may be expected: one sleeps in comfort, wakes in comfort, dreams no evil dream, he is dear to human beings, dear to nonhuman beings, devatas guard him, fire, poison and weapons do not affect him, his mind is easily concentrated, the expression of his face is serene, he does his (karmic) time unconfused, and if he penetrates no higher (to arhatship than the attainment of loving-kindness) he reaches the Brahma-world <8> (on deceasing from this life).’ But on the other hand you say: ‘The boy Sama, a dweller in loving-kindness, was roaming about in a forest surrounded by a herd of deer when, on being pierced by a poisoned arrow shot by the king Piliyakkha, he fell down fainting on that very spot.’...
[Nagasena replies,] “What was the reason for that? These (advantages resulting from developing loving-kindness), sire, are not a man’s special qualities; these are special qualities due to developing loving-kindness. At the moment when the boy Sama, sire, was lifting up his pitcher of water he was neglectful of the development of loving-kindness. At the moment, sire, when a man is filled with loving-kindness neither fire nor poison nor weapons affect him, and when those who desire his woe approach him they do not see him, they have no chance over him....
“It is wonderful, revered Nagasena, it is marvellous, revered Nagasena, how the development of loving-kindness is a warding off of all evil.”
“The development of loving-kindness, sire, brings all special qualities of skill both for those (desiring) weal and for those (desiring) woe. The development of loving-kindness which is of great advantage should be communicated to all those beings who are bound to consciousness.” <9>
Sangharakshita, a Buddhist monk and scholar, explains that in addition to wisdom and compassion the Bodhisattva ideal encompasses the quality of virya.
Despite the emphasis on compassion the Bodhisattva is no mere sentimentalist. Nor, for all his tenderness, is he an effeminate weakling. He is the Great Hero, the embodiment not only of wisdom and compassion, but also of virya, or vigour, a word which like the etymologically equivalent ‘virility’ signifies both energy and masculine potency. This aspect of the Bodhisattva’s personality is prominent in the well-known Ahicchatra image of Maitreya, with its powerful torso, massive yet graceful limbs....The right hand is raised palm facing outwards and fingers slightly curved in the symbolical gesture of bestowing fearlessness (abhaya-mudra). <10>
We learn from these teachings that compassion and loving-kindness, the bywords of the Bodhisattva, of necessity embody fearlessness. Saint Germain gave us his definition of fearless compassion in his April 16, 1988 dictation:
My emphasis as I tutor your souls is in the development of the heart as a fiery furnace, [a] vortex of transmutation, and a place where the threefold flame is balanced, [out of which] one can extend the borders of being and love to enfold so many who suffer.
Think upon these words of the Bodhisattva vow: fearless compassion! Ah, what a state of mind to be in perpetually! Fearlessness to give of the fount of one’s being, to extend compassion instead of criticism and backbiting, to give such flood tides of love as to fill in the chinks and cracks of another’s shortcomings.
Fearless compassion means one no longer fears to lose oneself or to loose oneself to become such a grid for the Light to pass through that the Infinite One never ceases to be the Compassionate One through you. <11>
Kuan Yin described fearless compassion as the epitome of a Bodhisattva’s love in her dictation given July 1, 1988:
I will tell you what has impelled us to reach beyond our ability, and I speak of all the ascended hosts. It is because we saw a need so great and had such compassion for the one who had that need, and [we] saw that none other stood by to help that one, none other would come if we did not extend the hand. In that moment, beloved, Love itself supplied the intensity, the [sacred] fire whereby we could leap to the rescue, to the side of [one in distress], or enter some course of study [so] that we might become proficient in [the] knowledge that was needed.
This [response], then, this love that could forget itself and leap to save a life, this, beloved, was the opening for the great fire of the Holy Spirit to enter the heart, to dissolve recalcitrance there, to melt the impediments to those twelve petals [of the heart chakra] and their unique vibration, to take from us hardness of heart, physical encrustations, disease, fear, doubt, records of death. All of these could vanish in the ardor of service. <12>
Ardor is, in essence, another word for virya. In Buddhist teachings virya is one of the ten paramitas (“perfect virtues” or “highest perfections”) that one must practice and perfect as a prerequisite to the attainment of Bodhisattvahood. Virya has been translated as “strength,” “energy,” “strenuousness,” “manliness,” “zeal,” “courage,” “power,” “diligence,” or “vigor.” Har Dayal writes:
The Dhamma-sangani defines it thus: “The striving and onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of not putting down the yoke and the burden, the solid grip of the yoke and the burden, energy, right endeavour, this is virya.”...
Virya is often praised by the Mahayanist writers, and its fundamental importance is indicated in unequivocal terms. Enlightenment depends entirely on virya; where there is virya, there is bodhi. Virya is the chief and paramount cause of all the auspicious principles that are conducive to Enlightenment. It promotes a bodhisattva’s material and spiritual well-being. It is far better to live only for a day with full virya than to vegetate without energy during a hundred years. <13>
Helena Roerich, who in the 1920s began releasing the teachings of El Morya through the Agni Yoga books, wrote of Maitreya and the path of the Bodhisattva. In her book Foundations of Buddhism she presents a profile of the Bodhisattva and lists energy among his chief qualities:
“What qualities must a Bodhisattva possess? In the Teaching of Gotama Buddha and in the Teaching of Bodhisattva Maitreya, given by him to Asanga according to tradition in the fourth century (Mahayana-Sutralankara), the maximum development of energy, courage, patience, constancy of striving, and fearlessness was underlined first of all. Energy is the basis of everything, for it alone contains all possibilities.
“Buddhas are eternally in action; immovability is unknown to them; like the eternal motion in space the actions of the Sons of Conquerors manifest themselves in the worlds.”
“Mighty, valiant, firm in his step, not rejecting the burden of an achievement for the General Good.”
“There are three joys of Bodhisattvas: the joy of giving, the joy of helping, and the joy of eternal perception. Patience always, in all, and everywhere. The Sons of Buddhas, the Sons of Conquerors, Bodhisattvas in their active compassion are Mothers to All-Existence.” <14>
This “active compassion” of the Bodhisattva, embracing both fearlessness and virya, finds its ultimate expression as forgiveness. It is impossible to extend compassion to someone if you have not first forgiven him for his transgressions. And in order to be charitable or forgiving, you need virya. If you don’t have strength, you have nothing to give—you don’t even have the energy to forgive. It takes strength to fulfill your own needs and then have something left over to give to others.
In Buddhism, the quality of forgiveness is an aspect of the paramita known as ksanti, which is translated as “patience,” “forbearance” or “endurance.” It is recorded in the Majjhima-Nikaya that Gautama Buddha instructed his monks to train themselves in this virtue:
When men speak evil of ye, thus must ye train yourselves: “Our heart shall be unwavering, no evil word will we send forth, but compassionate of other’s welfare will we abide, of kindly heart without resentment: and that man who thus speaks will we suffuse with thoughts accompanied by love, and so abide; and, making that our standpoint, we will suffuse the whole world with loving thoughts, far-reaching, wide-spreading, boundless, free from hate, free from ill-will, and so abide.” Thus, brethren, must ye train yourselves. <15>
Har Dayal, in his summary of the perfection of ksanti, says:
A bodhisattva knows that the Buddhas are “the ocean of forbearance”; gentle forbearance is their spiritual garment. He cultivates this virtue in its full perfection. He forgives others for all kinds of injury, insult, contumely, abuse and censure. He forgives them everywhere, in secret and in public. He forgives them at all times, in the forenoon, at noon and in the afternoon, by day and by night. He forgives them for what has been done in the past, for what is being done at present and for what will be done in the future....He forgives all without exception, his friends, his enemies, and those who are neither.” <16>
For those who would espouse the path of the Bodhisattva, Saint Germain gave a profound teaching on the ritual of forgiveness and the danger of harboring resentment in his July 4, 1968 address:
In truth, when men understand the ritual of forgiveness and the ritual of honor, they will understand that as they reach out from their hearts to enfold one whom they meet with true and unbiased love, there flows from their hearts to that one an energy of upliftment that in contacting the receptive heart is raised exponentially into higher dimensions until, by the power of the square root, the cosmic cube glows within that energy and amplifies it by love. This positively charged energy then returns to the sender, assuring him that the blessings he will reap for the joy he has released to another will be a permanent part of his world forever....
We urge, then, upon all an understanding of the ritual of the heart. When an individual does some bit of harm to you, precious ones, whether it be mischievous or intentional, you who are the wise ones will immediately seize upon the opportunity to forgive him.
For when the essence of forgiveness is released from your heart, not only does it create a passion for freedom in the erring one but it intensifies remorse in his heart, thereby bringing him to the feet of his own divinity. Thus he is able once again to laugh at the wind and the wave and the seasons and the buffetings of life and understand that all is a chastening to unfold his soul’s reality.
Do you see, then, gracious ones, that courtesy as an expression of forgiveness and affection between hearts is a spiritual activity that brings about great soul expansion, which is intended to bring every man from serfdom to a state of lordship where he is the master of his world?
Yet we sometimes look askance, even from our octave, at those individuals who have long been under our tutelage and our radiation who upon receipt of some trivial offense immediately begin to send out a vibration of great resentment against the one who performs this offense against their lifestreams.
Quite frequently there is a mounting of intense reactionary resentment; this creates a great karma for the student of Ascended Master law, who ought to know better. And through the rupture that is thereby created in the emotional body, there is a pressing in from the sinister force of disturbing vibrations that not only flow through the aura and lifestream of the one who has taken offense but also puncture the peace and harmony of the supposed offender.
Do you not see, then, by contrast what a gracious thing the ritual of forgiveness can be? And O how wonderful it would be if our students would truly understand the law of forgiveness! It is a sweet gift from the heart of God and one that people ought to welcome into their worlds so that they may freely give it to others, even as they have freely received it.
Whenever someone does something that is not to your liking, precious ones, this is your great opportunity. This is your opportunity to say, “I will use God’s energy and love to erase one more blight upon the universe! I will see to it that the blackboard of life becomes a radiant screen of white perfection, and I will put my perfection-patterns into manifestation. For these patterns are from the Father, and I am the Son representing the Father and I must show forth Light and not Darkness.”
Don’t you think it a bit strange, gracious ones, that from time to time people insist upon doing just the opposite? With their mouths they attempt to draw near to God as they speak and prattle of brotherly love; but when the moment of testing comes they are the first ones to rise up and say, “Vengeance is mine!” What a mockery this makes of “pure religion and undefiled before God and the Father.” <17>
Let us, then, seek not after lust or luster but let us seek after the perfectionment of life. The perfectionment of life lives within you. It is quite natural to draw light from within your heart and send it out into the world. This is the virtue that creates the seamless garment. Do you realize that your tube of light is the seamless garment of the Christ? Do you realize when you call forth from God the perfection of his light-radiance to surround you that you are weaving the seamless garment around yourself?
Precious ones, I want you all to understand tonight that the moment that you have in your thought and feeling world resentment against any individual or any group of individuals on earth, you are immediately sending forth through the qualification of your energy the substance which will create a boomerang that will bring to your doorstep a great deal of unhappiness.
You do not wish to reap the fruit of unhappiness, do you? Then I am certain you will understand that even if you do not always feel like forgiving, it is that discretion which is the better part, in fact the best part, of valor.
In his dictation of November 21, 1976, Lord Maitreya told us how the challenge to embody the virtue of loving-kindness motivated him on the Path:
I come to initiate the line of Bodhisattvas of the New Age. I come to inquire: Are there any among you who care enough for Terra to live and to love, and to live and to serve until this people held in the hand of God come into the center of the One?...
Here I AM and, startling as it may seem, I have always been with you, even in the darkest hours of your aloneness, even in the hour of your rejection of my presence when you have cried out, “Whither shall I flee from thy presence?” For you have known in your soul that although you would ascend to heaven or be in the depths of the underworld, <18> you would find Maitreya Buddha answering the call of Gautama Buddha, of Sanat Kumara. For long ago I took my vow:
I will not leave thee, O my God!
I will not leave thee, O my God!
And I saw my God imprisoned in flesh. I saw the Word imprisoned in hearts of stone. I saw my God interred in souls bound to the ways of the wicked. And I said again:
I will not leave thee, O my God!
I will tend that fire.
I will adore that flame.
And by and by some will aspire to be with me—
To be Maitreya.
And one day I sat, my head in my hand, deep in thought, and Lord Gautama said to me, “What are you thinking, my Son?” And I said, “My Father, can we win them with kindness and with love? Will they respond to Love?” And my Father said to me, “If you hold within your heart, my Son, the full orchestration of Love, 144,000 tones of Love, if you yourself will come to know Love, then, yes, you will win them with Love.”
My heart leaped for joy. My Father had given to me the challenge to know Love, to be Love, not for the sake of mere love and loving Love, not for the sake of the mere bliss of the communion of Love, but for the salvation of souls, for the reaching out unto my God in humanity. <19>
Most blessed ones, I ask you to consider these [teachings as] components of the thousand-petaled lotus of my crown and of the rose of Light of my heart. I ask you to take them as though you would pluck them from my crown chakra and from my heart chakra this night and take them to your own chakras of wisdom and love.
Take them, beloved, ere this year end. Take them, beloved, and have them for the friend that you meet in the way of life. Messengers of heaven are friends. Messengers of hell are friends. For all bring lessons and opportunities for virya, for the release of sacred fire, divine love, transmutation, forgiveness.
Blessed hearts, I ask you to enter this year in the full majesty of that fearless compassion, [whose definition] comes down to the point of forgiveness. Forgiveness is that which will erase the record untoward, soften the recalcitrance of hardness of heart, of arthritis and diseases of the bones, even the calcification of the brain.
Understand that forgiveness is needed; [it is needful] that it arise out of the fount of your soul in this hour in such a concentrate of mercy’s ray that it may contact and reach all who have ever wronged you in the way. Blessed hearts, the Lord of Love, the Lord of Mercy and Compassion may then greet you in the first day of the year to bring you that forgiveness of your wrongs that you need so much but [that] is withheld [from you by the Great Law for] your own withholding [of forgiveness from those who have wronged you]. Blessed ones, this withholding is even as [a] record in the unconscious, as [a] component of the dweller-on-the-threshold, as [a] record in the electronic belt and the subconscious.
Therefore, as you meditate upon Beethoven’s “Ode to Joy,” I ask you to pray fervently and to draw from your I AM Presence and Holy Christ Self and your threefold flame all of the forgiveness that you can draw forth. Send it to all, beloved, all, I say, who have ever wronged you. Send it also to all whom you have wronged. Therefore [at this dawn of the final decade of the centuries], let the scales be better balanced as much as the Law will allow. Let it be done now as you pray softly while this music is playing.
[Meditation music, “Ode to Joy” from Beethoven’s Ninth Symphony, played while congregation prays softly.]
In the internal sounding of the Word, I AM Maitreya, I AM Buddha, I AM Mother. I stand betwixt time and space, the Master of both. Yet I abide in neither but I abide in the heart of the chela and in the stupa of the Buddha.
I come out of the Tushita heaven, where I have been discoursing this night with Bodhisattvas who have attained to that level of God Self-mastery and enlightenment [that is required of those who abide in this realm]. When you attain to that level, beloved, you may also go there; for this is a plane of heaven that is reserved for those having [the Bodhisattva attainment] or greater.
Thus, in many art forms you will see depicted the Buddha surrounded by many Bodhisattvas [abiding] in this [Tushita] heaven. These blessed unascended ones look to the day of my coming in the earth when they may reincarnate with me to be messengers of the Dharma of the New Age. They are filled with wonder that intimations of this Dharma and full cups of it are given through the dictations of the Ascended Masters through the Messengers, that those in embodiment who are also on the path of the Bodhisattva may be forerunners and indeed anchor the new age of Aquarius for our coming.
I am here, beloved, in the fullness of the Coming Buddha who has indeed come. But I may one day come with my Bodhisattvas to a certain level of incarnation if there shall be a golden age upon earth. Thus, many sweet smiling faces of these blessed ones look upon you as their point of hope for fulfillment of the long-awaited dream. It is their Dharma to embody, beloved, whether or not I do; for they must fulfill their path of the ascension and [in the process] become teachers of the Dharma.
Thus they think [to themselves] on such a night as this when cycles turn with [the] intensity [of the new decade upon us] that perhaps they may be the grandchildren–the great, great, great, great grandchildren–of yourselves; and thus you, as Ascended Masters, or [as] unascended masters, may one day be smiling down upon them from the Tushita heaven, [you yourselves] once again awaiting your turn to finish your work upon earth in an advanced age of enlightenment.
There is therefore, beloved, a blessed opportunity at hand; and I for one perceive my opportunity to be as near to the physical octave as the Great Law does allow. Thus I descend to the etheric level. I shall come and go at that level and you may see me if you prepare the physical and the spiritual vessels for that inner perception. I will not hide from you, but your vision must be able to penetrate the etheric octave. Remember that your responses to the Light come with many forms of perception–the sensing of the heart, the tangible vibration, the sense of the nearness [of our bands], the capturing of our glance in the snowflake, the flower, the blade of grass, or Venus smiling at you each evening.
I come, therefore, to assure you that I am with you. I assure you that [it was upon my request that] the Chief of the Darjeeling Council of the Great White Brotherhood, who does represent me in so many key ways as Guru [before this Community], put forth the very serious recommendation that your preparedness be full on this day and date. Thus through the Messenger he has sent a [message] to members of our staff [requiring them] to report back to the Messenger and to the students [in the outer Community what is] their progress in preparedness.
This has become necessary [because] many have not heeded the word to be fully prepared by this date. I assure you that if you could see El Morya in this moment you would see him moving about this Community with his own clipboard and pad taking notes here and there and everywhere, very concerned that chelas have understood neither the testing of this path of chelaship nor the equation at hand. Therefore the Chief is most pleased that the Actions Speak Louder than Words lecture is now available to you to study and to multiply as the All-Seeing Eye of God upon the issues of our time.
Blessed ones, make no mistake, the Guru El Morya, who does represent me to yourselves in this Community by his additional sponsorship, has given you a true assignment of chelaship. You must look at it as the assignment of Marpa to Milarepa <20> and be done with it. You must take [your preparedness] as an initiation on the path of your own Bodhisattvahood and cease the delay and cease being confounded as to the reasons why[, according] to your own private analysis of the world situation, [the prophecies will or will not come to pass].
There comes a time in the life of a chela when his desire for self-mastery and his love of the Guru El Morya must supersede his sense of superiority [in matters of judgment] and when the sincere one on the Path [must] simply take up the work of the Guru and say, “I must work the works of him that sent me.” <21>
Now, beloved, if you do not know by now who has sent you, I pity you and I say, God pity you. For in this hour it is indeed El Morya who has placed himself on the line to shorten the distance between the chelas of the Cosmic Christ and my heart. Therefore I am forever indebted to El Morya and stand by him in this effort, as does every member of the Darjeeling Council.
The beloved El Morya will therefore speak to you on the first day of the year, and coming with him on the morrow is Serapis Bey. May you hear these Great Adepts, who [each] have a tremendous Causal Body and an inner attainment far beyond that which would be required to occupy [the position of] Guru [to] yourselves. In other words, beloved ones, your chelaship may not merit these two [Great Adepts; nevertheless] they come in their great Light. For they have the compassionate heart and the fearless compassion that is maitri, that is forgiveness.
Thus I trust that those of you who have received Morya’s representatives, sent at his behest and the behest of the Messenger, have not taken offense in them but have welcomed them in the offices under which they are sent. [For we have also said,] “If the messenger be an ant, heed him.” Do not spurn him but rejoice. For the hour has come when the cycles must be known by the builders and by the occupants, and all must strive together as a team of Light to the completion of this task. We have said many times, a word to the wise is sufficient. Either the word has not been sufficient to the wise, else those who have received our word are not the wise.
Blessed hearts, I trust that you are the wise ones or that you shall swiftly become them. And therefore understand the very depth of our love, the very depth of our reason for being, the very depth of nirvana itself, out of which we have come, to which state we have returned again and again, now serving in the world close at hand, now retreating to those inner planes to hold the balance for you, beloved, or perhaps for our twin flames or chelas of long ago who are yet in the field to earn their karmic potential that we might once again take them on.
I therefore acquaint you now with the thousand-petaled lotus of forgiveness. May you understand that the study of mercy is a deep study. To know mercy one must know God. To know the incarnation of the mercy of God go to the Avalokitesvara/Kuan Yin. See the fierceness of her mercy. See how mercy does become, upon contact with the aura of the individual, precisely the individual’s quality of mercy, whether there be lack or largess of that mercy flame.
Mercy is as mercy does. Mercy is the great teacher that does teach the individual how little gain there is from the paucity of mercy. Mercy is the vastness of a cosmos with all of the creation having itself come forth to give to child-man the merciful opportunity to become God.
There are cycles of the going forth of mercy as opportunity and there are cycles when that merciful opportunity returns to the heart of God, as God does take mercy unto himself and is merciful unto himself. Thus the great in-breath of mercy, beloved, results in the canceling out of the nonmerciful, the unmerciful denial of God’s mercy. May you think upon these things. May you still the mind in the full activity of the labor [so] that on another track you may contemplate the Infinite One.
I am Maitreya, true to my vow to be in the earth in the Mystery School. I shall not leave this place so long as a single Bodhisattva remains an adequate chalice for my coming. This heart of this Messenger is truly the heart of the Bodhisattva. Thus may you become your own Bodhisattva to assure that the cup of flame is always lit on Terra. May the chain of mercy never end. Thus there shall always be a Bodhisattva in embodiment.
I now bow before the Lord of the World Gautama, who does approach to address you.
This dictation by Lord Maitreya was delivered by the Messenger of the Great White Brotherhood Elizabeth Clare Prophet on New Year’s Eve, December 31, 1989, 10:30-11:34 p.m. MST, during the six-day conference A New Year’s Retreat held at the Royal Teton Ranch, Park County, Montana. In the service prior to the dictation, the Messenger read Isaiah 66. [N.B. Bracketed material denotes words unspoken yet implicit in the dictation, added by the Messenger under Lord Maitreya’s direction for clarity in the written word.]
1. Tradition has it that when the disciples opened Mother Mary’s tomb three days after her burial they found that her body was gone and the tomb was full of lilies and roses.
2. According to one legend, a Chinese official came upon Bodhidharma (6th-century Indian missionary to China) in the mountains of Central Asia three years after his death. The master, carrying a staff from which hung a single sandal, told the official that he was returning to India. Upon hearing of this encounter, the monks in China opened Bodhidharma’s tomb and, to their amazement, found it empty except for a sandal; thus Bodhidharma’s immortality is assured in the traditions of Zen Buddhism, of which he is the acknowledged founder.
3.. Luke 17:20, 21.
4. Stupa. See 1989 Pearls of Wisdom, p. 645 n. 7.
5. i.e., by the Word incarnate within me
6. The members of the congregation were holding candles as they participated in this candlelight service.
7. Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature (1932; reprint, New York: Samuel Weiser, 1978), pp. 227, 228.
8. Sanskrit, Brahma-loka: the highest of the seven higher worlds; the realm where Brahma dwells.
9. I. B. Horner, trans., Milinda’s Questions, vol. 1 (London: Luzac and Company, 1963), pp. 286, 287, 289.
10. Maha Sthavira Sangharakshita, The Three Jewels: An Introduction to Buddhism (1967; reprint, London: Windhorse Publications, 1977), pp. 170-71.
11. Saint Germain, April 16, 1988, 1988 Pearls of Wisdom, p. 404.
12. Kuan Yin, July 1, 1988, 1988 Pearls of Wisdom, p. 475.
13. Dayal, Bodhisattva Doctrine in Buddhist Sanskrit Literature, pp. 216-17.
14. Helena Roerich, Foundations of Buddhism (New York: Agni Yoga Society, 1971), pp. 141-42.
15. Bhikshu Sangharakshita, A Survey of Buddhism, 5th ed. (Boulder, Co.: Shambhala, 1980), p. 434.
16. Dayal, Bodhisattva Doctrine in Buddhist Sanskrit Literature, pp. 209-10.
17. James 1:27.
18. Ps. 139:7, 8.
19. Elizabeth Clare Prophet, Introduction II, “The Path of the Bodhisattva: The Historical Maitreya,” in 1984 Pearls of Wisdom, Book II, pp. 3-13.
20. For the Messenger’s teaching on Milarepa, his assignments and initiations from his guru, Marpa, see Elizabeth Clare Prophet, November 6, 1988, “The Path of the Bodhisattva: The Guru-Chela Relationship: Marpa and Milarepa,” on three 90-min. audiocassettes, A88142. See also W. Y. Evans-Wentz, ed., Tibet’s Great Yogi, Milarepa: A Biography from the Tibetan, 2d ed. (New York: Oxford University Press, 1951), available through Summit University Press.
21. John 9:4; 4:34; 5:30, 36; 17:4.
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