Vol. 41 No. 32 - Elizabeth Clare Prophet - August 9, 1998
Family--The Heart of Community
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Confucius’ Formula for Family and Community Building
Part 1
Confucius’ Life and Vision
Welcome to San Diego! We have gathered to celebrate family as the keystone of community building.
There are many kinds of families--our immediate family, close friends who become part of the family and the inner family archetypes of our psychology. We also enjoy our spiritual family--the Ascended Masters, the angels and the elementals. And, as bodhisattvas, we all need to see ourselves as father, mother, sister and brother to everyone on earth.
But who are we and where are we in the midst of all of this?
We understand that there are many roles that we play in family, whether we are married or single. We seek order and patterns of order to bring harmony into our lives and the lives of our families—spiritual patterns, etheric patterns, hologram blueprints if you will. And the only way we can uncover and follow these patterns is through developing the intuition of the heart and the soul.
The heart and the soul will always speak to us, always tell us where we should be, how we should contact someone who needs us right now but is living somewhere on the other half of the world. And when we are in tune with our hearts we will be in tune with these patterns and allow them to guide our lives into true happiness and fulfillment. That attunement with our hearts is the all and the everything of who we are.
Confucius’ Formula
Let us enter this process by holding in our hearts and souls the following “thoughtform.” This formula comes from the teaching of a very special Master, Lord Confucius. Confucius gave us this basic formula for family and community building twenty-five hundred years ago. It is taken from the first chapter of the Great Learning, one of the four principal books of Confucian teaching. <1>
Here is the formula in Confucius’ words. It is a formula for enlightenment, for family and for the victory of each one of us. So as you go about your daily lives, please hold this thoughtformin your hearts.
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The ancients who wanted to manifest enlightened virtue in their empire first healed and brought order to their states. Wanting to heal and bring order to their states, they first established equanimity in their families and made them whole. Wanting to establish equanimity in their families and make them whole, they first cultivated themselves. Wanting to cultivate themselves, they first got themselves in line and in tune with their hearts. Wanting to be in line and in tune with their hearts, they first became honest with themselves and purified their motives. Wanting to be honest with themselves and purify their motives, they first assimilated wisdom and put it into practice. They assimilated wisdom and put it into practice by investigating and reflecting upon all phenomena and culling out what was true. <2> |
Confucius—The Champion of Families
The Ascended Master Confucius has a profound understanding of family as the vital unit for building community and a new society in the Aquarian age. He is the hierarch of the Royal Teton Retreat, which is congruent with the Grand Teton mountain in the Teton Range near Jackson Hole, Wyoming. This is the key retreat of illumination of the Great White Brotherhood in North America. In this retreat, Confucius shows us how to take etheric patterns and use them in tangible ways to improve our everyday lives. These patterns are like blueprints and they contain the keys to our self-reliance in God, to the ideals of the sacred family and to God-government. We tie into the etheric patterns and precipitate into the etheric ideals into the physical through creations of beauty, harmony and order. This is why the flame of precipitation--Chinese green in color and tinged with gold--is enshrined at Confucius’ Royal Teton Retreat.
Confucius’ presence and the presence of his Causal Body in the United States has inspired the practical side of our culture. Let us see Confucius, then, as the architect of community building and the champion of families.
Confucius wants us to regard him as our loving and supportive grandfather. And, like a grandfather, he also desires to pass on his dreams to us that we might fulfill them in his name. He longs to build a society on a foundation of love, wisdom and the will of God in the individual and in the family.
Confucius has said that many souls from ancient China have reembodied here in the United States. In 1976, he called them “the quiet Buddhic souls, the diligent ones” who have a spiritual mission to lay the foundation of the family in America and beyond. He points out that they understand the importance of “the code of ethics, the gentleness, the sweetness and the desire for learning as the means to God-awareness.”
Furthermore, Confucius said, “They have come that their wisdom would be fired with freedom and that they might assist America” as she enters the twenty-first century. Their aim is to turn around a “false materialism” and to manifest instead “an etherealization, a spirituality,” and the mastery “of self, of society and of the energies of time and space.”
Perhaps you are one of these souls who has come from ancient China. So let us call to Confucius for his mantle and guidance, and let us pray that we may commune with him at his Royal Teton Retreat as we discover the true meaning of family.
Confucius’ Dedication to Divine Order
Confucius has always been concerned with harmony and divine order within the family and within society as a whole. He was born in 551 b.c. in China during a time of great turmoil and upheaval. His father, an elderly soldier, died when he was three. So, in the midst of his country’s social chaos and his family’s disorder because of the loss of his father, we see the little boy Confucius drawing Chinese characters in the dirt.
Here we see his soul finding consolation in the inner patterns of the Christ consciousness and yearning to bring these patterns into the world. Painting or writing Chinese characters is a meditation and a comfort to the soul. Lord Lanto has told us that these characters portray in graphic form the image of the Christ consciousness. Thus you can understand why painting characters is one of the most important art forms in Chinese culture.
Confucius dedicated his life to teaching others how to bring order into their lives, their families and the empire. His vision has been described as a “social order in communion and collaboration with a cosmic order.” <3> Confucius believed we could bring order into our lives by tapping into the divine order of heaven and conveying its love and wisdom through culture and its ritual and music.
Confucius was often moved by the etheric patterns and the beauty of music. One day when he was traveling, he saw a boy skipping and dancing while carrying a full pitcher. He found out that the boy had been listening to the ancient music of the sages. Impressed, Confucius hurried to hear the rest of the performance and was so moved by it that he went into a trance for three months. The original Chinese text says literally, “he did not know the taste of meat for three months.” When Confucius finally came out of the trance, he said, “I never imagined that music could be so sublime!” <4>
The followers of Confucius became known as Knights of the Arts because they mastered archery, poetry, math, history, dance, religious rituals and etiquette.
The Duke of Chou
Confucius grew up in poverty, but he managed to educate himself and work at a number of odd jobs. When he was fifteen, he set his heart on studying the ancient wisdom. It just so happened that he had access to the archives of ancient literature and archaic writing systems in his home state of Lu, where he worked as a clerk at the memorial temple of the Duke of Chou. <*>
The Duke of Chou, one of the greatest statesmen in Chinese history, was Confucius’ hero. Five hundred years earlier, the Duke of Chou, his father, King Wen, and his brother had established the Chou dynasty. They were the leaders in overthrowing the corrupt Shang dynasty and its alcoholic and psychopathic ruler.
The architect of the new government, the Duke of Chou, wrote manuals on governmental organization, ritual and propriety. He also composed music. The Duke of Chou once said, “I am only concerned with heaven and the people.”<4> He and his family introduced the concept of “heaven” to the Chinese people and also established the idea of the “Mandate of Heaven,” or the divine right to rule.
Those who were granted the mandate to rule had the responsibility to uphold it with integrity and honor. Thus it was their sacred duty to rule with kindness and justice. And if they did not, they would be overthrown and their high office would be taken from them.
The Duke of Chou, King Wen, and Confucius are considered to be China’s three greatest historical figures. Confucius believed that his mission was to reestablish the principles of the Duke of Chou and he often dreamt about the Duke instructing him in the ancient wisdom. Thus he recognized the Duke of Chou as his guru. The Duke was an embodiment of the Ascended Master Lord Lanto.
It is believed that Confucius was embodied at the time of the Duke of Chou and helped him implement his ideals for God-government. When Confucius reembodied in China five hundred years later, he edited the six Chinese classics, including the I Ching, which had been written by King Wen.
The I Ching’s Original Purpose
Confucius said, “If I could add fifty more years to my life, I would spend them studying the I Ching. Then, I would not have any major faults.” <5> Since then, the I Ching has been seriously misinterpreted and even today is used primarily as a fortune-telling text. But that was not its original purpose. Its original purpose was to convey an understanding of etheric patterns for God-government as well as for individual spiritual development. King Wen had composed the core text of the I Ching, which is also known as the Book of Change, when he was imprisoned for being a threat to the corrupt dynasty he and his sons eventually overthrew. The Duke of Chou later elaborated and filled out the text.
King Wen, being in prison, had to be careful of what he wrote as he compiled the I Ching. On the surface it appeared to be a compilation of oracular folklore, but embedded in it was a manual for strategy and statecraft. When you take it on a deeper level, it is also a spiritual manual for developing one’s intuition and becoming attuned to the inner order, or etheric patterns, of life.
The hexagrams in the I Ching are depictions of etheric patterns found in nature. Schools of martial arts that focus on internal power, such as T’ai Chi Ch’üan, express the principles of the I Ching in their forms. And their movements can instill and reinforce etheric patterns in the soul and in the mental, emotional and physical bodies.
The Etheric Pattern of the Soul’s Immortality
In the very beginning, when our souls were completely bonded to the Universal Christ, we were clothed in the original etheric pattern in which we were made. This was the etheric pattern of the soul’s immortality and freedom. There are etheric patterns for our souls, our families and for our communities, and they exist in nature all around us. We can call to Confucius and other Ascended Masters to reveal and reinforce these patterns so that they may be our empowerment and guiding force.
The Ascended Master Paul the Venetian has explained that just as a flower opens its petals according to its preordained pattern, so we also blossom into our divine identity and destiny by getting in touch with our divine blueprint.
Some years ago, Gautama Buddha gave us a thoughtform that included a type of etheric pattern that he called an engram. An engram in this sense is a formula of light and geometry. Gautama said that this engram resembles a Chinese character and it represents an individual’s personal formula for the victory of love. Lord Gautama said, “It is a yantra. <**> It is a mantra. It is a focus of light.” <6>
The Elohim Apollo and Lumina have told us that spiritual engrams are crucial for the work of the Elohim and the Bodhisattvas in anchoring the Light of God in the earth. These lines of force penetrate as grids, energy keys that the human consciousness cannot conceive of nor understand. They are like configurations, ancient writings, tablets from the etheric plane, and inscriptions in Matter.
They are coded to compel the piercing light of illumination to descend deeper and deeper into areas that normally could not receive the Light of the Mighty Elohim. And Apollo and Lumina will nourish those thoughtforms and will transfer illumination into the earth and the astral plane through coils of light. This is key to the saving of souls and the planet.
The Maha Chohan has also explained how we can use engrams to increase our spiritual energy. In 1973, he said:
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Each moment and each hour, you are impressing upon the energy of the Holy Spirit identity patterns and thoughtforms. It takes less effort to create beauty than to create ugliness, to create truth than to create the lie, to create immortality than to create death. Therefore, if you will consciously establish patterns of perfection and send them forth into the wind, into the water, into the fire, into the earth, you will find that each kernel of light that is a perfect engram will return to you with the energies of cosmos magnified for your use. |
Etheric patterns and engrams hold some of the secrets to fulfilling your spiritual destiny and the destiny of each member of your family. Your family can then amplify the blessings of love and grace and, like ripples on the water, affect and uplift every soul in the family of God. This is truly bringing heaven to earth.
to be continued
“The Summit Lighthouse Sheds Its Radiance o’er All the World to Manifest as Pearls of Wisdom.”
Elizabeth Clare Prophet delivered this lecture, “Confucius’ Formula for Family and Community Building,” at the six-day conference Family--The Heart of Community held July 4 through July 9, 1998, at San Diego, California. The lecture has been edited for publication in the Pearls of Wisdom.
2. Confucius, Great Learning 1:4, translated by Karen Y. LeBeau.
5. Confucius, Analects 7:16, translated by Karen Y. LeBeau.
6. Gautama Buddha, December 31, 1983, in 1984 Pearls of Wisdom, Book 1, no. 4, p. 35.
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