The Thoughtform of the Anchor
Wesak Address 1992
My beloved, receive me as I AM–as I AM and not as you think I am. Allow me to be who I AM, the Buddha of your heart. Allow my Messenger to also be, and to be who she is. Allow your soul to go free. Let the soul be free to respond in the spontaneity of the flame of the Buddha.
I am come to you to bring you to the sameness of the inner Light and to the uniqueness of your individualization of that Light. I raise my hand and release the power for the trembling and then the crumbling of worlds within that are not you, that are not even of you.
Let go, beloved, for the Divine Id-Entity descends. Know this Identity as the I AM of God, as the “I” of God. Know your being, beloved, and then daily and hourly claim your freedom in the ritual of creation to be that being.
Each time you turn the page of a Buddhist text you understand a new freedom. It is the hour, then, to cast the anchor of your being into the Great Causal Body above. You have anchored your hopes and dreams in the astral sea. So accustomed have you become to anchoring yourself in lower levels that you do not realize how many anchors of desire you have dropped beneath that deep blue sea, which grows black as you descend the fathoms.
Cross this sea! Do not be anchored in it or to it. Yes, cast your hopes and your dreams, your longings but above all your will into the great sea of Light, the sea of Light that is the Causal Body of your I AM Presence. All elements of Light are in this Causal Body, this great, great firmament of Light.
How do you cast an anchor up, high up–up in the sense of in the very accelerated vibrations of consciousness of your I AM Presence?
The Presence resists anything that is less than the light of your perfection of soul. Thus, imagine pulling against the gravity of karma and against the lesser self, knowing that with all of your might you must heave this anchor of pure hope into the very highest octaves. The thirty-three planes await the arrival of your anchor with a mighty thud, as you have hurled it with the assistance of Hercules and Amazonia.
I come to speak to you of this concept this night, beloved, because the astral sea does rise. <1> It is a treacherous sea. As boisterous as the wind might be and as threatening as the waves, the astral sea does not reveal what is beneath the surface. Thus, your moorings must be elsewhere and you must pull from the depths, from the very deep itself, substance of your being that you have allowed to be tied to the lower levels of the astral plane.
This is the exercise of the hour and of the year: to withdraw yourself from the lowest levels to which you have descended, thoughtlessly or thoughtfully, premeditatedly or without even a care. It is dangerous, I say, for you to have any portion of yourself tied to these lower realms. [This subject] is worthy of [your] consideration.
Think as I speak to you now, beloved: What portion of yourself have you left behind? What desire that is not of God have you clung to, have you kept, that is pulling you down to those lower levels? I repeat, beloved, it is dangerous.
Now I would like to read to you from an ancient text so that you might see yourselves this night sitting at the feet of the Teacher and knowing that these texts are inspired by myself. They are for you and all disciples, all monks and sisters on the Path.
The first part is entitled “The Ship.”
“Revered Nagasena, when you say three qualities of a ship must be adopted, which are these three qualities that must be adopted?”
“As, sire, a ship, because of the combination of the many kinds of timber of which it is constructed takes many people across, even so, sire, the yogin, the earnest student of yoga, because of the combination of good habits, morality, special qualities, various practices and many kinds of mental states of which he is constructed, should cross over the world with the devas. This, sire, is the first quality of the ship that must be adopted.
“And again, sire, a ship endures the force of many kinds of thundering waves and the force of far-flung whirlpools; even so, sire, the yogin, the earnest student of yoga should endure the force of the waves of the many kinds of defilements, the gains, honours, renown, fame, veneration, salutation, the reproach and the praise of other families; and the force of the waves of the many kinds of defects in happiness and anguish, and the respect and the contempt (that he experiences). This, sire, is the second quality of the ship that must be adopted.
“And again, sire, a ship moves over the great and mighty ocean which is immeasurable, unending, without a farther shore, unperturbed and deep, of a great and mighty noise and confused with crowds of great ocean fishes and sea-monsters; even so, sire, the yogin, the earnest student of yoga should make his mind move about in the penetration and understanding of the four Truths with their three sections and twelve modes. This, sire, is the third quality of the ship that must be adopted. And this, sire, was said by the Lord, the deva above devas...: ‘When you, monks, are thinking you should think: This is anguish. You should think: This is the arising of anguish. You should think: This is the stopping of anguish. You should think: This is the course leading to the stopping of anguish.’”
The next section is “The Anchor.”
“Revered Nagasena, when you say two qualities of the anchor must be adopted, which are these two qualities that must be adopted?”
“As, sire, the anchor holds the ship and keeps it where it is in an expanse of waters that is agitated and confused by the turmoil of many waves and does not let it be carried in one direction or another; even so, sire, should the yogin, the earnest student of yoga hold his mind in the great and mighty battle with thoughts in the turmoil of the waves of attachment, aversion and confusion, and not let it be carried in one direction or another. This, sire, is the first quality of the anchor that must be adopted.
“And again, sire, a ship’s anchor does not float; it sinks down in the water even for a hundred cubits, holds the ship and keeps it in place; even so, sire, the yogin, the earnest student of yoga should not float among gains, renown, honours, reverence, salutation, veneration and the homage (paid to him) even if he be at the height of gain, the height of renown, but he should keep his mind fixed merely on keeping his body going. This, sire, is the second quality of the anchor that must be adopted. And this, sire, was said by the Elder Sariputta, the General under Dhamma:
‘As the anchor floats not on the sea, but sinks down,
The next section is “The Mast.”
“Revered Nagasena, when you say one quality of the mast must be adopted, which is this one quality that must be adopted?”
“As, sire, the mast carries ropes and braces and sails, even so, sire, the yogin, the earnest student of yoga must be possessed of mindfulness and clear consciousness; whether he is setting out or returning (from his alms-gathering), looking in front or looking around, stretching out or bending back (his arm), carrying his outer cloak, his bowl and robe, eating, drinking, chewing, tasting, obeying the calls of nature, walking, standing, sitting, asleep, awake, talking or silent, he must be one acting in a clearly conscious way. This, sire, is the one quality of the mast that must be adopted[–acting in a clearly conscious way]. And this, sire, was said by the Lord, the deva above devas: ‘Monks, a monk should abide mindful and clearly conscious–this is our instruction to you.’”
The next section is “The Navigator.”
“Revered Nagasena, when you say three qualities of the navigator must be adopted, which are these three qualities that must be adopted?”
“As, sire, a navigator, night and day, constantly and continually, diligently and with strenuous care, makes the ship go, even so, sire, the yogin, the earnest student of yoga, when he is controlling and restraining his mind, (then) night and day, constantly and continually, diligently and with considered attention, should he control his mind. This, sire, is the first quality of the navigator that must be adopted. And this, sire, was said by the Lord, the deva above devas, in the Dhammapada:
‘Be those who delight in diligence, guard your own minds,
Each pull yourself out of the wrong way as an elephant sunk in mud.’
“And again, sire, whatever is in the great ocean, whether it be lovely or evil, is all known to the navigator; even so, sire, the yogin, the earnest student of yoga should discriminate between skill and unskill, between what is blameworthy and blameless, between what is low and excellent, between what is dark and bright and evenly mixed. This, sire, is the second quality of the navigator that must be adopted.
“And again, sire, the navigator puts a seal on the mechanism, saying: ‘Let no one touch the mechanism’; even so, sire, the yogin, the earnest student of yoga should put a seal on control over his mind, thinking: ‘Think not any evil unskilled thought.’ And this, sire, was said by the Lord, the deva above devas...: ‘Do not, monks, think evil unskilled thoughts, that is to say thoughts of sense-pleasures, thoughts of malevolence, thoughts of harming.’”
The next section is “The Handyman,” the ship’s carpenter.
“Revered Nagasena, when you say one quality of the handyman must be adopted, which is this one quality that must be adopted?”
“As, sire, the handyman reflects thus: ‘I am a hireling, I am working in this ship, it is on account of this ship that I get my keep; nothing slack is to be done by me; this ship is to be made to go through my diligence’; even so, sire, the yogin, the earnest student of yoga must reflect thus: ‘I, reflecting on this body that is derived from the four great elementals, constantly and continually diligent, with mindfulness aroused, mindful and clearly conscious, my mind composed and made one-pointed, think: I will be freed from birth, ageing, disease, dying, grief, sorrow, suffering, lamentation and despair–diligence is to be done by me.’ This, sire, is the one quality of the handyman that must be adopted. And this, sire, was said by the Elder Sariputta, the General under Dhamma:
‘Do you reflect on this body, know it accurately, again and again;
Seeing in body its own essence, you shall make an end of anguish.’”
The next section is “The Sea.”
“Revered Nagasena, when you say five qualities of the sea must be adopted, which are these five qualities that must be adopted?”
“As, sire, the great ocean does not associate with a dead body, a corpse, even so, sire, the yogin, the earnest student of yoga should not associate with the stains of attachment, aversion, confusion, pride, false views, hypocrisy, spite, jealousy, stinginess, deceit, treachery, crookedness, uneven and wrong faring or with the defilements. This, sire, is the first quality of the sea that must be adopted.
“And again, sire, the sea, though possessing a wealth of pearls, gems, lapis lazuli, mother-of-pearls, quartz, corals, crystal-gems and many kinds of jewels, yet covers them over and does not scatter them outside (itself); even so, sire, the yogin, the earnest student of yoga, having arrived at the Ways, the fruits, the meditations, the liberations, concentration and attainment, insight, super-knowledge, and the jewels of the many kinds of special qualities, must cover them over and must not drive them outside (himself). This, sire, is the second quality of the sea that must be adopted.
“And again, sire, the sea associates with great and mighty beings; even so, sire, the yogin, the earnest student of yoga should dwell near a fellow Brahma-farer, a lovely friend who is of few wants, contented, a preacher of asceticism, one living in submissiveness, possessed of good habits, modest, well behaved, revered, to be respected, a speaker,...one who reproves (for an offence), censuring evil, an exhorter, instructor, adviser, one who gladdens, arouses, incites and delights (his fellow Brahma-farers). This, sire, is the third quality of the sea that must be adopted.
“And again, sire, the sea, though full of fresh water from a hundred thousand rivers...and though filled with downpours of water from the sky, yet does not overflow its own margins; even so, sire, the yogin, the earnest student of yoga should not, even for the sake of his life, knowingly transgress against the rules of training on account of the gains, honours, fame, salutation, reverence and veneration (paid to him). This, sire, is the fourth quality of the sea that must be adopted. And this, sire, was said by the Lord, the deva above devas: ‘And as, sire, the great ocean is stable and does not overflow its margins, even so, sire, my disciples do not transgress against the rules of training laid down by me, even for their life’s sake.’
“And again, sire, the sea is not overfull with all the rivers...(that flow into it), with the downpours of water from the sky; even so, sire, the yogin, the earnest student of yoga should never have enough of the recitation (of the Patimokkha), the interrogation, of listening to, remembering, and investigation of the Abhidhamma and Discipline, of the deep Suttantas, of the resolution (of compounds), of the placing of words, of the liaison of words, of the division of words, of hearing the excellent nine-limbed instruction of the Conqueror. This, sire, is the fifth quality of the sea that must be adopted. And this, sire, was said by the Lord, the deva above devas...:
‘As a fire burning grass and sticks
Never has enough, nor the ocean of rivers,
So do these wise men, O best of kings,
Never have enough of hearing what is well spoken.’” <2>
I instruct that these teachings be prepared for you each one, that you read them three times, invoking my Dharmakaya, Sambhogakaya, Nirmanakaya, <3> that I might manifest my mind in you, my love for the discipline of Truth, my understanding of the analogies of life. For to meditate upon the world with all of its richness of the creation of God is to see beyond the form unto the formless and to recognize that everything that is created of God contains its own stamp of virtue to be internalized by the contemplation of the formed.
Thus, in this contemplation of the beauty of God, do not rest your weary eyes with the mere fixing of them upon the form of the mountain or of the rain or of the river or of the sun or of the flower or of the tree or of the beautiful face of a child, of a loved one, of a soul purified and made white. Penetrate beyond the form lest you become worshipers of form. Discover the key, the inner pattern. And when you have the pattern, you will have the key to creation itself, for the pattern that you contain is the pattern that you can multiply.
I have chosen the thoughtform of the anchor for my discourse this night. And I desire that you contemplate this object so ancient–as ancient as the ancient mariner–so necessary to those who ply the seas. Consider the balance, consider what energy of self is embodied in the anchor. It is indeed the quality of hope. So it is hope of which the author of Hebrews speaks, even in connection with the Christian symbol of the anchor. <4>
Where have you anchored the self?
The anchor is that which precedes the self in realms of glory. What does precede you? Of course, it is your hope!
And if you hope for no thing instead of some thing, then your anchor will be idle. Cast your hopes unto the highest and let your energy flow with the anchor and the rope. For the rope is that filigree thread, that tie, that blessed tie that ties the soul to the Great White Brotherhood.
And you have been promised that when you give all of the decrees that have been given at this Easter conference past as they were given here, you may have that thread of contact. <5> The thread of contact must become by your devotion, by your one-pointedness, a rope, a rope that may hold the anchor that is the hope, even the faith, even the promise of your heart that as the rope is thrown into the great “cloud of knowing” (which some have called “the cloud of unknowing”), so the anchor will be hurled.
Think of how much rope you must have to cast the foreself, the self that precedes you, the self that is a portion of the etheric self, a portion of the astral self and of the mind, even a portion of the will that resides in the marrow of your bones–to be able to cast that portion into that Infinite.
And then, beloved, with that anchor firmly secured and never wavering, no matter what the sea of life does bring, you can pull on the rope, know the anchor is secure, and you can climb that rope by thought, by desire, by hope and again hope until all of you is rising and none of you is left in the treacherous sea of the astral plane that is rising.
Yes, beloved, would you be, one and all, anchorites? [“Yes!”]
The anchorite is a Christian hermit. Sometimes you think you are hermits, and then you go forth into the world. And the world becomes to you drier and drier, yet you return to your home of Light and you say, “I am not fulfilled, but it is not my home that is at fault any more than that chambered nautilus is at fault.”
But what does the inhabitant make of the home?
Surely the home is the point of Light, the sacred fire breath, the inbreathing and the outbreathing. Surely the home is the place where you go up the spiral of the love of the Guru–[the Guru’s love] for your soul and your soul’s hope in the love of the Guru.
Have you sometimes felt, beloved, if the Guru did not have hope in you and love for you, standing by you day by day, that you yourself should lose all hope in life’s way?
This sense, beloved, comes to every chela in those moments of despair when the real worth of the Guru is sensed. I AM that Guru. Fortunate am I and fortunate are you that I may span the octaves and speak to you many thousands of years before you might accurately converse with me between the octaves.
Thus, in the Guru-chela relationship that includes a “two-way” Messenger, beloved, there is such a shortening of the days for the elect <6> that you may hope in God and hope in God and know that your hopes are being tangibly crystallized in the central sun of your being and that you shall arrive at that crystal gate and the twelve gates with their many crystals that signify the rays of the sun and the Central Sun and the hierarchies thereof.
I AM Gautama. And you know that you must cross the sea of samsara. <7> And you know the ship of Maitreya. <8> And you know that ships carry not one but many anchors. And [in ancient times] the greatest anchor of all was called the “sacred anchor”; and when it was cast at the last, that anchor, then, was the last hope of sailors that the ship would hold against the tides and the storms of the sea.
Yes, beloved, you hope in Christ, him the hope of glory. And your hope does not waver, for your hope in Christ is answered when you answer, when you dare to move closer to that Son of God, that Sun of being, fearing not but hearing the voice, “Come up higher!” Hope is being faithful in all things, not just a few but all things. That faithfulness, beloved, is rewarded. And again, you feel the tautness of the rope as though Christ himself were the very anchor that you have cast: “Christ in you, the hope of glory.” <9>
Be the anchor in this world, beloved. Be the hope of many. Be steadfast. Be persevering. Hold on to the salt of the sea and the minerals and the jewels and all that the sea of life contains. Let your aura be rich in the gifts of the Spirit and in all those gifts that temper the quality of the earth, providing nourishment to the body that the soul may inhabit it with joy.
I come in an hour when many things in the earth are brewing beneath the levels of the astral sea. Thus, beloved, I come to give you [extended] “vision” of the All-Seeing Eye of God that you might with special lenses probe the astral depths and take your [“sonar”] readings as readings of sound returning to you the report of what is at many levels.
Yes, beloved, you can determine what is there and you must know that there is great agitation in the astral plane. This you have seen in your cities, even the eruption of anger on the part of some lifestreams, even the neglect on the part of others who could have long ago brought aid to the poor, to the needy, to those crying out to be educated, to be free to earn their daily bread and to come up higher.
Ought not a nation to consider the ancient law, the law of feeding the beggars? You cannot turn away those who come with begging bowls. And those who are too ignorant to know that a gun or a stone or the destruction of life and neighborhoods and buildings is not a begging bowl–those who know it not, those who know it not, teach them. Teach them, beloved! And if they will not be God-taught, let them receive justice for their crimes, but also let them be loved free [from their criminal tendencies]!
Hope is everywhere where there is life. And where there is life you must fan the fires of hope. It is just and right that those who carry karma, any karma, recognize the avenue of balancing karma by feeding the poor and the hungry, caring for the children, educating them and bringing life to a level of inner dignity. Where there is no dignity, destruction will increase, and mass destruction from many levels.
Pray, I say, for divine resolution in the hearts of the Lightbearers! Alpha has called you to pray for the Lightbearers. <10> These are the calls that may be answered. Many Lightbearers in the world are not pursuing their calling. They have not hope in Christ or Buddha yet retain hope in the vanity of the ego. How swiftly the egos file, as skulls and skeletons, to their graves!
Know that hope is in the inner Light and Life of Buddha, of Christ. Hope, yes, hope in trying instead of not trying, hope in not giving up on anyone–hope, beloved! For all souls who have become sinners by the influence of outside forces and even by their inner commitment to Darkness must be served. And there are many levels of society that need to serve [because their karma dictates it] but they turn their backs and consider that it is unjust that they [should be required to] give to those who are in the self-destruct mode, destroying themselves and their cities.
Blessed ones, feed the poor. Clothe their souls. Adorn the mind with the wisdom and the practical know-how of their daily livelihood. Set an example. Teach the children. Let them not be lost! When serving the public good and the order, there must be no discrimination between the ranks of those who have much or less karma or this or that. When you are a public servant–and you are all public servants–then your Lord is the Christ of every man. [“Judge not lest ye be judged.” <11>]
And I remind you that the Great Teacher said, “The servant is not greater than his lord.” <12> Thus, remember in humility that you are not greater than the Christ, even the Christ Self that might be far above the evildoer. Serve that Christ! Cast your anchor into the heart of that Christ and pull that Christ down and raise that soul up and let the marriage [of that soul and her Lord take place because you have interceded in Mercy’s name]!
Much can be accomplished by visualization as you visualize this happening to millions of the disenfranchised, millions of those who do not know what it means to have a piece of the pie of the American dream. If you give them no hope, it means you give them no anchor, no anchor to cast into the bedrock of their own God-Reality.
Pray, then, for there is not one of you here tonight who in some embodiment past has not been at the very bottom of the heap, [at the lowest rung] of society’s ladder. And there you should have remained had it not been for someone who had compassion and more, who when looking upon you had to have hope, beloved–hope of a greater vision of what you could become than even you yourself had for yourself. If someone had not had compassion and hope for you, hope that is conviction, a conviction that inspires one to act and to do something for the poor wretch lying in the gutter somewhere–namely you–had such a one not come to your aid, you should not have risen in that life and if not in that life, then perhaps not in a series of lives.
I will tell you the secret prayer of the Messenger, who continually praises God in Morya, who did pick her up as an orphan waif sometime, somewhere in the depths of the astral plane. Thus, beloved, understand how you may share in the prayer of Teresa of Avila, [which is also the prayer of the Messenger]: “I, a poor sinner, I, a poor sinner, am not worthy of thee, my Lord, and yet I serve and I pray.”
See yourself, then, truly as that orphan. For are you not an orphan until the day and the hour when someone, perhaps some great one of the adepts, does take you and turn you around and set you on a course straight for the highest star? Does anyone here still think that he has done this of himself? [“No.”]
It is well to remember that, beloved. For all have been wretched, all have been the downtrodden, all have been under [the boot of] civilizations, empires [that have been run as] absolute dictatorships.
Who did come and rescue you?
So it was Sanat Kumara, Saint Germain, the Holy One of God. Yes, beloved. Yes, beloved, remember these things when you see the peoples of this nation, the masses of humanity and so many who are under tyrants and helpless before oncoming armies, famines, droughts and the hopelessness of no change for the future. Think of those incarcerated across the nations of the earth.
I say this to all of you, for I give you the consciousness of the Buddha, and I want you to know that that portion that I give to you is the sensitivity to the pain of those who are not as well-off as you are. And when I speak of being well-off, I speak of the riches of the Spirit and the direct contact you have with the Ascended Masters and Almighty God if you exercise it.
Do you not know that some have indeed silenced the voice of conscience, snuffed out the threefold flame and have no momentum of contact with God? Yet somewhere deep inside there is a point of kindness, a point of goodness and the desire to be somebody who can accomplish something, who might ultimately do something for someone else. Have mercy. Have the quality of mercy within you. Be merciful toward life. For as God has forgiven you your sins, so know that the gift is given to you to extend that forgiveness to life.
And the disciples were given that gift: “Whosoever sins ye remit, they are remitted; whosoever sins ye retain, they are retained.” <13> This is given to the true disciple, who has that Christ Flame burning brightly and has developed the sword of discrimination, cleaving asunder the Real from the Unreal and understanding when it is necessary for a man, a woman, a child to bear their karma and when, in their heart of hearts, it is not necessary for them to carry it longer.
Understand the mystery of the Law, the mastery of the Law and yourself in the whole scheme of things. I say, having all due humility, you shall pass your tests! But without [that understanding and that humility], beloved, you will be so dense as to not know that a test has come and gone or that you have failed it because you have not even engaged it.
Such a state of affairs, beloved, should leave you with a sense that there are more layers to peel away. Every day I knock, your Holy Christ Self knocks with a challenge or with the same old test that has been going on a long time to give you the opportunity for soul refinement, for the shedding of the snakeskin, for the cutting of the tie to the fallen angels.
Pass those tests, beloved! For the Great Teams of Conquerors are just on the other side of the wall, just on the other side of the wall waiting to initiate you in their ranks. Expect them! Pass them! Move on and be recognized for what you are (and should be manifesting): Teachers of righteousness! Teachers of righteousness!
May you be empowered by the Spirit [of the I AM THAT I AM], the Holy Spirit, when you come to the hour of Pentecost. <*> May you know the obvious qualifications [of that Spirit, which you should embody in your soul and in your spirit, whereby you may be empowered by that Spirit]. Acquire them swiftly, for they are already seeds planted within you. Let them be present. Put together the elements of your Tree of Life, as Above, so below, and see how quickly that Spirit moves through you! Yes, indeed, take advantage of your access to the Messenger, for you can move mountains of the not-self and be ensconced in the flower of hope.
I AM Gautama Buddha. I shall continue speaking in this place for many hours to come, recording, embroidering on the ethers for you my nuggets of gold.
This night, O my beloved, I cast my anchor of hope into the heart of the true chela. And I say, if you were not a true chela five minutes ago, you may become one just that quickly! Simply surrender all to your Mighty I AM Presence and see how you, the true chela, will know the beauty of your true Guru.
I am in the flame of the Western Shamballa. I do a great deal of walking up and down the earth, up and down the mountains. I walk, beloved, and you should be surprised to see my resemblance.
I seal you in the flame of Wesak, of my birth, my enlightenment, my ascension. Cherish it, beloved. These are not mere words. I seal you in the flame of Wesak, of my birth, my enlightenment and my ascension.
Let us continue to express our gratitude to Lord Gautama as we have our love offering of gratitude to him, and immediately thereafter Buddha’s pudding <14> will be served. While we eat that pudding, I will give you additional teachings of Gautama from the Masters.
Messenger’s Blessing of the Love Offering:
Beloved Mighty I AM Presence, beloved Lord Gautama Buddha, receive the offering of our hearts, the offering of our hope, our faith, our charity, the offering of our souls to thee fearlessly, gently, lovingly and without reserve. For our hope is our trust in God, and thou art God-manifestation, O Lord!
Receive our Community! Purge our souls and beings this night! Let us hear with the inner ear your teachings that continue. Make us one body that is vibrant and strong, that we might serve as the spiritual elect. Let the rays of our hearts become the mighty beacons of our Summit Lighthouse, going out to all the world to draw in the Lightbearers, whereby this nucleus of Light shall surely represent your Nirmanakaya in the earth.
Receive us, O Lord! We have received your message. We send love by the great antahkarana of Life to all those who are keeping the flame of the Lord of the World, Gautama Buddha. O God, make us one! We are one on the inner. Make us one on the outer if it be thy will.
O Lord Gautama, make war this night <15> and bind all fallen ones who would prevent the great victory of the City of God on earth as it is in heaven.
In the name of the Father, the Son, the Holy Spirit and the Divine Mother, let this offering be multiplied and returned to the Great Giver and to each one who is his instrument. Let the gifts be used wisely for the sending of the message of the Buddha and the Christ.
O God, we wait upon thee for the solution to so many problems in the earth, known and unknown. Great All-Seeing Eye of God, let thy Light shine to the depths of the astral sea that we might know what we must deal with and that we might deal with it swiftly.
In the name of our Lord and Saviour Jesus Christ, Padma Sambhava, Lord Maitreya, Gautama Buddha, Sanat Kumara, the Five Dhyani Buddhas and the Buddha of the Ruby Ray, Amen.
The Messenger reads the Teachings of the Buddha given by the Ascended Masters:
The Maha Chohan said on July 1, 1960:
Children of God, keep your flame steady. Keep your consciousness anchored.
In the United States of America, at Annapolis, Maryland, there is an anchor outside the chapel of the United States Naval Academy. This anchor is a great symbol. All anchors can be symbols of “holding fast to that which thou hast that no one take thy crown.” <16> Thy crown of eternal comfort is an eternal one. I long to bestow it on each of you.
Archangel Michael said on April 13, 1986:
Sweet hearts of Chamuel’s bands,...receive now that portion of God-Love on every line of the Clock that will be there as a flame to multiply the twelve God-qualities within you. This, then, is the considered and concerted reward to all who have dared to stand in this sanctuary and in the courts of the world to defend our name and cause. For it is by love and only love that thou couldst have endured, showing, then, that thy treasure is truly in the heart of God and thy heart is in his.
Beloved, you who know you have fought the good fight and won, receive, then, this point of the Ruby Ray. And this fire is shaped like the anchor of a mighty ship. And that anchor, beloved, is as a lodestone. Call, then, for the flaming anchor of Love to multiply your God-Power, God-Love, God-Mastery, God-Control, God-Obedience, God-Wisdom–and especially God-Harmony, God-Gratitude and God-Justice. For these three must take you through the journey of the night through the astral plane of that karma that you will–I say, you will–balance perforce by the gain already achieved.
It is the dark night of the soul of personal and planetary karma of which I speak that all must face following the balancing of 51 percent of their karma if they would move on to the ascension after the 100 percent and then some. Realize, beloved, as you have been told, that the dispensation of the 51 percent was given because so many souls lost the ascension when the next initiation [they had to face] was the descent into Death and Hell [on the six o’clock line].
Therefore, this fiery anchor of Love will multiply the Ruby Ray initiations as well as [the soul’s] protection in that astral quadrant of the six, seven and eight o’clock lines. Now then, it does multiply your God-Reality, God-Vision and God-Victory. Beloved ones, in the next initiation you will place the missing anchor in the center of the circle of thy Christhood. <17>
Gautama Buddha, December 31, 1984:
There is passed to me now from the Keeper of the Scrolls the scroll of the thoughtform for the year 1985. It is the image of planet earth restored–karma balanced, axis straightened. It is sealed in the etheric sheath and thus appears as a shimmering sphere of light. The configurations of landmasses and seas are not exactly as they are today, signifying the true etheric matrix of that which is to be in the golden age.
Present in the canvas that is drawn, at the lower left, is an anchor, an anchor such as used by Maitreya in his clipper ship. It signifies the anchoring of planet earth in the bedrock of Maitreya’s consciousness. In the upper right corner are the scales, signifying the balance of all forces and karmic cycles.
So the lower left is the anchor and the upper right is the scales. And the scales have equal sides, and the base of the anchor has equal sides.
In the lower right-hand corner is the Sacred Heart of [Jesus] Christ, full blossoming with a fleur-de-lis and the white rose of the Mother. Diamond and bejeweled with the gems of the City Foursquare, this heart is the sign of the disciples of the Path of the Ruby Ray who enter into the union of the cross of Sanat Kumara, Gautama, Jesus and Maitreya.
And in the upper left-hand corner there is the image of the City Foursquare, the New Jerusalem that descends out of heaven as the etheric matrix lowered for the Community of the Holy Spirit forged and won by the called-out ones. Beneath that symbol is the outline of the mountains of the Inner Retreat.
Thus, in these signs you may understand the mighty work of the ages of your souls to seal the earth in the bedrock of the path of Maitreya by the anchor itself for the conquest of sea and water. The balance that is held is in the Mind of God through the scales. The sacred fire of the heart [of Jesus Christ] is the victory of the Spirit as the Word made flesh. Fire in Matter signifies the union of heaven and earth in the chakra supreme in the body temple, [which is the heart chakra. This fire in Matter is the Sacred Heart of Jesus one with our hearts]. And the descending city is the pattern and blueprint whereby the etheric octave becomes physical, proven once and then proven again and again as a formula of Life varying in each continent and place that shall spring up as the whole world receives the education of the heart.
May you pray for the precipitation of these four symbols in the hearts of all Lightbearers, that the cardinal points of earth and the gates of the city might be kept. <18>
So for your own sketch of this thoughtform, you simply draw a rectangle. In the lower left-hand corner is the anchor. In the upper right-hand corner are the scales. In the lower right-hand corner is the Sacred Heart of Jesus. And in the upper left-hand corner is the City Foursquare, the Holy City, which we know is the Retreat of the Divine Mother over the Inner Retreat. <19> These are four amazing and powerful thoughtforms.
Lord Maitreya said on December 4, 1980:
There is a little bird, snowy white, in a little golden cage in my heart chamber. He sings a song of love and The Song of the Homing.
This little white bird is not imprisoned but entered the cage voluntarily and shut the door, desiring to be an adornment at the altar where the chela may come to meditate–the chela whom I have chosen, not who has chosen me. This snowy white bird sings the love song of twin flames. And, do you know, he sings the keynote of each one’s I AM Presence as that chela approaches the altar of initiation in my heart....
Contemplate the little bird and then determine whether it is “God and my right” as your own private interpretation of the Word or “God and my right” as your own Mighty I AM Presence and Christ Self that will become the leading authority in your life–the leading authority as the mighty Lifestream that not only connects you to the Great God Star but pulls you in year by year as you, the soul, are the anchor and God himself is the great mother ship.
O hearts of Light, indeed you are anchor points–under the sea of the astral plane and in the heart of the earth–of the great, great light of the mother ship of our Brotherhood. So it is that the clipper ship is my symbol and the symbol of your soul’s journey in time and in space. <20>
Gautama Buddha explained to me that the thoughtform of the anchor, and especially the one that is beaded upon my garment, is for you to look upon in the same manner in which the children of Israel looked upon the caduceus–the brazen serpent that Moses put upon a pole and held up in the wilderness. When the children of Israel looked upon it, they were healed of the bites from the fiery serpents, which the LORD had sent for their judgment. <21>
As you see this thoughtform of the anchor and visualize it, you can pour into it, as a matrix, all of your hopes, your plans, your destiny and the distillation from your being of all that is the transmuted essence of your karma and your psychology. And if you fix your hope upon the anchor, even as the anchor represents hope, you will find that you will retain what is real about yourself and discard the unreal as all things permanent coalesce in the thoughtform of the anchor.
Now, as we receive the thoughtform of the anchor and see it in that lower left-hand corner of the thoughtform for the year 1985, we can also make use of the other thoughtforms. We will enshrine the thoughtform of the Sacred Heart of Jesus (in the lower right-hand corner) at our First Friday devotions. We will embrace beloved Portia’s mighty scales of Justice (in the upper right-hand corner) as the focus of the mighty action of the Law in our life and always respect that Justice is the champion of the Law in our behalf no matter what price we must pay.
We will meditate on the divine blueprint, the great lodestone of the Inner Retreat of the Divine Mother in the etheric octave over this place (upper left-hand corner) as the tangible, living, vibrant city of the saints of God that it is. And if we cannot reach our Mighty I AM Presence by casting our anchor of hope into it, we can cast our anchor of hope into the Holy City until we are able to sustain the tie to our Mighty I AM Presence.
This year’s Wesak dictation from Gautama is for the coalescing of our forces, the distilling of our energy, the withdrawal of our energy from old, outworn, rotten matrices of psychology of this and past embodiments, so that we might release those matrices into the flame, extract the energy, transmute it into light and create out of it this mighty jeweled anchor. So I have worn this garment that is precious to me–not only as an outer symbol of this teaching but because it is actually similar to a garment that Gautama Buddha has also worn.
I would like you to think of Gautama Buddha as having a presence and a form not much larger than my own. Sometimes we visualize the Buddhas as filling the sky, as massive beings, and therefore we make them unapproachable. But if you think of Gautama as walking through these hills, simply attired, I think you will not fear to approach him, to walk with him and talk with him. So that is why I give you a vision of the simplicity of the great Lord of the World.
Whenever I am in the presence of Gautama Buddha, I remember the day in the early 1960s when I arrived at National Airport in Washington, D.C. I was alone. Mark had met me and I was seated for some time while he attended to errands.
Gautama Buddha’s keynote began to play over the speaker, the song we sing to him, “Precious Gautama,” to the melody of “Moonlight and Roses.” And with my inner sight I saw Gautama Buddha walk through National Airport and come to me. He revealed to me many levels of world conditions and many things that were coming upon the earth at that time and which are still coming upon the earth and which have not yet come to pass.
It was my first impression of Gautama Buddha as a Master of action moving through the terminals of the world, the capitals, the crossroads. He was distinctly the Buddha–not a Buddha like other Buddhas, but the Buddha who is the one ultimately in charge of planet earth. He cares, he is involved, he is as much a statesman as he is a Buddha, a comforter, a friend, a person of many talents, a tremendous mind, a compassionate mind, a mind that embraces all things and circumstances. His Causal Body and aura literally contain the planet and every part of life on the planet. And yet I could see him, I could walk with him, I could talk with him person to person, heart to heart.
He made me to know that I had the seed of the Buddha inside of me. And that is something that you need to know if you desire to maintain a co-relationship with him. You need to know that you are (or you can be, if you are not) a chela worthy of being a Chela with a capital C and that you can be his counterpart because the reality of God is in you and the reality of you is God. And in the sense of God being your reality, you are so profoundly humble before that presence that you actually go into an “egoless existence” because God, the Divine Ego, has displaced yourself, hence is yourself.
And so, the process of distilling yourself, the essence of yourself, into the thoughtform of the anchor, as I have explained its spiritual significance, is intended to give you the key that it is time to dispense with the substance of the not-self, the decay of it, the old forms of it. You are all alchemists. Every one of you here is an alchemist. You perform alchemy daily if you give but a single “Heart, Head and Hand” decree with the full fervor of your Buddhic nature.
So now extract the essence of yourself from the old mold, and begin by seeing this beautiful anchor as the focus of the new mold. And if you do as I have told you, you will think miracles are happening in your life, but they will not be miracles, because you will be applying a scientific formula. More of this formula and its action I cannot tell you. But the teaching that God gave to me for my personal path and the use of the anchor is surely a mighty teaching and a point of liberation, which you can discover for yourself.
I ask you to meditate on the anchor that you might receive a very personal teaching for your life from beloved El Morya. I would like to read, in closing, a few verses from the Book of Hebrews regarding the anchor and the quality of hope, which begins with Abraham. The symbolic meaning of the anchor comes from a passage in chapter 6, which reads:
When God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying, “Surely I will bless you and multiply you.”
And thus Abraham, having patiently endured, obtained the promise.
Men indeed swear by a greater than themselves, and in all their disputes an oath is final for confirmation.
So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purposes, he interposed with an oath, so that through two unchangeable things, in which it is impossible that God should prove false, we who have fled for refuge might have strong encouragement to seize the hope set before us.
We have this [hope] as a sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek. <22>
This is the curtain that shielded the Holy of holies from the outer court. <23> “As a sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain.” We cast our anchor into the Holy of Holies of our being, behind that curtain that no man may enter except he have that Christ consciousness, “where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.”
In Christian teaching, hope is an important virtue. Jesus is the unfailing hope of all who believe in him.
The word anchorite comes from the Greek word meaning “to withdraw.” A female anchorite is called an anchoress. The word anchorite refers to an extreme type of Christian ascetic. (Viewed by the world, we are definitely extreme types!) The anchorites withdrew from the world to pursue spiritual perfection. They often subjected themselves to severe hardships.
I am smiling for the very next statement. The Catholic Encyclopedia notes: “In its extremest isolation, the life of the Christian anchorite is no Nirvana.” I think they meant “picnic”–that’s the Catholic view of nirvana. “[But] the soul occupied with divine thoughts freed from all distracting cares leads an existence...productive of the highest type of happiness obtainable on this earth.” <24>
Encyclopaedia Britannica says:
[The word] hermit...is used interchangeably with anchorite [I think Gautama is sending us a message], although the two were originally distinguished on the basis of location: an anchorite selected a cell attached to a church or near a populous centre, while a hermit retired to the wilderness.
The first Christian hermits appeared by the end of the 3rd century in Egypt, where one reaction to the persecution of Christians by the Roman emperor Decius was flight into the desert to preserve the faith and to lead a life of prayer and penance....
The excessive austerity and other extremes of the early hermits’ lives were tempered by the establishment of cenobite (common life) communities. The foundation was thus laid in the 4th century for the institution of monasticism (i.e., monks living a common life according to an established rule). The [hermitic] life eventually died out in Western Christianity, but it has continued in Eastern Christianity[–and at the Royal Teton Ranch adjacent to America’s wilderness!]. <25>
And that’s all the teaching I am going to give you tonight, because you’re going to listen to Gautama Buddha as you go home and as you ask to be taken to the Retreat of the Divine Mother over the ranch and as you realize that all things that are mysteries will not be given to you by an outer voice but by the inner voice. And if I tell you everything, you see, then you will not develop your own inner ear or your own Christ discrimination that embraces the Light and eschews the Darkness.
Pondering the thoughtform of the anchor, may you find the true mystery of your soul’s anchoring in God. And may you ponder all these words so you can begin to put all these things together and finally come to that teaching which El Morya has given me, which I shall not give you but which he is ready to give to you directly by your establishing your attunement with him.
I would be very happy to receive from you letters giving me your insights as to what you have discovered as you pondered this thoughtform.
Let us have our benediction.
Beloved Mighty I AM Presence from the heart of God in the Great Central Sun, we are grateful for our beloved Lord Gautama Buddha in the heart of the earth, embracing the earth, containing the earth in his Great Causal Body. We are the children of his Sun. We are the anchor points of his being here below, even as we cast our anchor into the heart of God.
Our hope is in thee, O Lord! For there is no other hope but thee and in thee, Lord God Almighty, Lord Gautama, Lord Jesus, Lord Maitreya, Lord Padma Sambhava and our most beloved Lord Sanat Kumara.
In the name of the Father, the Son, the Holy Spirit and the Divine Mother, I anchor these hearts in the heart of Gautama, and Gautama in these hearts.
In the name of Sanat Kumara, we retire to the strains of Finlandia. Good night, everyone.
Let us give to our beloved Gautama the applause that is due him. [22-second standing ovation]
This dictation by beloved Gautama Buddha was delivered by the Messenger of the Great White Brotherhood Elizabeth Clare Prophet at the conclusion of the Saturday evening, May 16, 1992 Wesak service at the Royal Teton Ranch, Park County, Montana. The dictation and Messenger’s teachings are available on 90-min. audiocassette, A92033. [N.B. Throughout this Pearl, bracketed material denotes words unspoken yet implicit in the dictation, added by the Messenger under Gautama’s direction for clarity in the written word.] Throughout these notes PoW is the abbreviation for Pearls of Wisdom.
*. June 7, 1992
1. Rising astral sea. See 1988 PoW, Book II, vol. 31 no. 80, pp. 622-24, 625-26.
2. I. B. Horner, trans., Milinda’s Questions, vol. 23 of Sacred Books of the Buddhists (London: Luzac and Company, 1964), pp. 246-53.
3. In Buddhism the Dharmakaya, Sambhogakaya and Nirmanakaya are the three “bodies” of the Buddha. The Dharmakaya is the Body (“kaya”) of Law (“Dharma”), the Body of First Cause or the Body of Essence, which is one with Absolute Reality. It corresponds to the upper figure in the Chart of Your Divine Self, the Causal Body, including the I AM Presence. The Sambhogakaya is the Body of Bliss, Body of Inspiration or Spiritual Enjoyment, or Glorious Body. It is the form that a Buddha characteristically uses to reveal himself in his glory to bodhisattvas, enlightening and inspiring them. The Sambhogakaya corresponds to the middle figure in the Chart–the Holy Christ Self. The Nirmanakaya is the Body of Transformation or Created Body, i.e., the crystallization of the Dharmakaya in human form for the purpose of expounding the Teaching and saving other beings. It corresponds to the lower figure in the Chart and is employed at the plane of the soul incarnating the I AM.
4. Heb. 6:13-20.
5. See vol. 35 no. 19, p. 247.
6. Matt. 24:22; Mark 13:20.
7. samsara [Sanskrit, literally ‘wandering through’, ‘journeying’]: passing through a succession of states; the indefinitely repeated cycles of birth, misery and death caused by karma; corporeal existence; worldly illusion; the universe of manifestation and phenomena as distinguished from the real existence which lies behind it; the veil of sorrow, pain and illusion.
8. Ship of Maitreya. The clipper ship is the symbol of Lord Maitreya. It is the ship of initiation–the ship the soul takes to travel over the sea of samsara. Lord Maitreya has said: “I am the captain of a mighty ship, a sailing vessel where I take you on journeys of the soul....I AM that Law that does deliver thee. And the means of deliverance which you have seen as the clipper ship is truly my Causal Body” (July 2, 1978, March 24, 1985).
9. Col. 1:27.
10. Alpha’s call to pray for the Lightbearers. See Alpha, July 5, 1987, “Alpha’s Agenda,” in 1987 PoW, vol. 30 no. 38, pp. 387-88.
11.. Matt. 7:1-5; Luke 6:37, 38.
12. John 13:16; 15:20.
13. John 20:23.
14. Buddha’s pudding. Traditionally after Gautama’s Wesak address, his devotees partake of rice pudding in commemoration of the rich rice milk that Sujata, a villager’s daughter, served Gautama before his meditation under the Bo tree. The Gospel of Buddha records that when Gautama had partaken of the rice milk, “all his limbs were refreshed, his mind became clear again, and he was strong to receive the highest enlightenment.”
15. “Make war this night.” In a dictation given July 5, 1969, Zarathustra commanded angels of the sacred fire: “Take your mighty swords of Light and make war tonight with the hosts of Darkness. Vanquish them from the earth....God and man desire it.” On January 1, 1966, Gautama Buddha said: “And now we go to win the world–a mighty banner I unfurl....We say to all the hordes of Dark: Depart, depart this very park! For God is here and here to stay!”
16. Rev. 3:11.
17. 1986 PoW, Book II, vol. 29 no. 46, pp. 427-28.
18. 1985 PoW, Book I, vol. 28 no. 6, pp. 63-64.
19. Holy City, Retreat of the Divine Mother. See 1990 PoW, vol. 33 no. 24, pp. 308; no. 40, p. 514; 1991 PoW, vol. 34 no. 7, pp. 96, 104 n. 15.
20. 1980 PoW, vol. 23 no. 51, pp. 369-70.
21. Num. 21:5-9.
22. Heb. 6:13-20 (Revised Standard Version).
23. Curtain shielding the Holy of holies. Exod. 26:31-35; 30:6; 36:35, 36; Lev. 16:2; 21:23; Heb. 9, 10.
24. The Catholic Encyclopedia, ed. Charles G. Herbermann et al. (New York: Robert Appleton Company, 1907-14), s.v. “Anchorites.”
25. Encyclopaedia Britannica, 15th ed., s.v. “hermit.”
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