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O LORD, our light, Sanat Kumara, vitalize and infill the temple of the soul with thy kindling light. Ancient of Days, preside now over the marriage of the Lamb and the Lamb's wife.
In the name of Gautama Buddha, Lord Maitreya, and Lord Jesus, we invoke the presence of the ascension flame. Beloved Serapis Bey, let this light, this kindling light - this white fire of our souls' love for the Bridegroom - be fused in the victory of our LORD and Saviour Jesus Christ.
Come, souls of light! Come, brides of Christ! Be united with the King of kings and Lord of lords.
Come, seraphs! Come, legions of light! Attend the wedding of the soul unto God. O purity of the heart of every living saint, O Universal Christ, beloved Christ Self of each one: Behold, the Bridegroom cometh! Behold, the Lamb's wife!
Let the soul of the starry body of God now appear, wed unto the Spirit. Let thy kingdom come, O God, on earth as it is in heaven. And let the meeting of heaven and earth be in the very heart of hearts within the secret sanctuary of each one's being.
O LORD, receive thy bride in perfect love!
In the name of the Father and of the Mother, of the Son and of the Holy Spirit, Amen.
"Say Ye to the Daughter of Zion, Behold, Thy Salvation Cometh!"
I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.
For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.1
Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah,2 and thy land Beulah:3 for the LORD delighteth in thee, and thy land shall be married.
For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence,
And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.
The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured:
But they that have gathered it shall eat it and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.
Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.
Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.
And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.4
The community, being a fellowship first of all, sets as a condition for entrance two conscious decisions: labor without limit and acceptance of tasks without rejection. It is possible to eliminate faintheartedness by means of a two-fold organization.
As a result of unlimited labor there may be a broadening of consciousness. But many people, not bad otherwise, do not envision the results, being frightened by incessant labor and enormous tasks. And yet they have accepted basically the idea of the community.
It would be harmful to include these yet weak people in the community; but in order not to extinguish their striving, one should not cast them out.
For this it is useful to have a second organization - friends of the community. Herein, without forsaking the customary order of life, these newcomers can become more deeply conscious of the community. Such a two-fold organization permits the preservation of a far more concentrated sincerity in the work.
If, however, a formal entrance into the community itself be allowed, one will be obliged periodically to eject the unfit ones. In other words, the community will cease to exist altogether. It will be simply an institution under a false label, beside which the Sanhedrin of the Pharisees would be a highly righteous establishment.
Friends of the community provide the possibility of having a reservoir without danger of betraying the bases of the Teaching. Friends of the community do not conceal their weaknesses, and this gives the possibility of successfully strengthening them.
Indeed, We use the word "friends" because for the Occident this term is more understandable. Among Ourselves We call them disciples of a certain degree, but the West poorly contains Our concept of discipleship. Therefore, let us keep to the better-known designation - friends of the community.
It is absurd for the West not to accept Our simple propositions, fortified by long experience.
Our Communities are old! Have not the best people understood the community, not proposing any other form? From the community to the far-off worlds!5
"The Marriage of the Lamb Is Come, and His Wife Hath Made Herself Ready"
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.6
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.
And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.7
And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
And the gates of it shall not be shut at all by day: for there shall be no night there.
And they shall bring the glory and honour of the nations into it.
And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.8
... There is the same difference between the Spiritual Betrothal and the Spiritual Marriage as there is between two betrothed persons and two who are united so that they cannot be separated any more.
As I have already said, one makes these comparisons because there are no other appropriate ones, yet it must be realized that the Betrothal has no more to do with the body than if the soul were not in the body, and were nothing but spirit.
Between the Spiritual Marriage and the body there is even less connection, for this secret union takes place in the deepest centre of the soul, which must be where God Himself dwells, and I do not think there is any need of a door by which to enter it. I say there is no need of a door because all that has so far been described seems to have come through the medium of the senses and faculties and this appearance of the Humanity of the Lord must do so too.
But what passes in the union of the Spiritual Marriage is very different. The Lord appears in the centre of the soul, not through an imaginary, but through an intellectual vision (although this is a subtler one than that already mentioned), just as He appeared to the Apostles, without entering through the door, when He said to them: "Pax vobis."
This instantaneous communication of God to the soul is so great a secret and so sublime a favour, and such delight is felt by the soul, that I do not know with what to compare it, beyond saying that the Lord is pleased to manifest to the soul at that moment the glory that is in Heaven, in a sublimer manner than is possible through any vision or spiritual consolation.
It is impossible to say more than that, as far as one can understand, the soul (I mean the spirit of this soul) is made one with God, Who, being likewise a Spirit, has been pleased to reveal the love that He has for us by showing to certain persons the extent of that love, so that we may praise His greatness. For He has been pleased to unite Himself with His creature in such a way that they have become like two who cannot be separated from one another: even so He will not separate Himself from her.
The Spiritual Betrothal is different: here the two persons are frequently separated, as is the case with union, for, although by union is meant the joining of two things into one, each of the two, as is a matter of common observation, can be separated and remain a thing by itself. This favour of the Lord passes quickly and afterwards the soul is deprived of that companionship - I mean so far as it can understand.
In this other favour of the Lord it is not so: the soul remains all the time in that centre with its God. We might say that union is as if the ends of two wax candles were joined so that the light they give is one: the wicks and the wax and the light are all one; yet afterwards the one candle can be perfectly well separated from the other and the candles become two again, or the wick may be withdrawn from the wax.
But here it is like rain falling from the heavens into a river or a spring; there is nothing but water there and it is impossible to divide or separate the water belonging to the river from that which fell from the heavens. Or it is as if a tiny streamlet enters the sea, from which it will find no way of separating itself, or as if in a room there were two large windows through which the light streamed in: it enters in different places but it all becomes one.
Perhaps when St. Paul says: "He who is joined to God becomes one spirit with Him," he is referring to this sovereign Marriage, which presupposes the entrance of His Majesty into the soul by union. And he also says: Mihi vivere Christus est, mori lucrum [Phil. 1:21, "For to me to live is Christ, and to die is gain."]. This, I think, the soul may say here, for it is here that the little butterfly to which we have referred dies, and with the greatest joy, because Christ is now its life.9
These stanzas begin with a person's initial steps in the service of God and continue until he reaches spiritual marriage, the ultimate state of perfection. They refer, consequently, to the three states or ways of spiritual exercise (purgative, illuminative, and unitive) [the purging of the soul of sin, the illumination of the soul unto Christ the LORD, and the unitive or uniting of the soul with Christ the LORD] through which a person passes in his advance to this state, and they describe some of the characteristics and effects of these ways.
The initial stanzas treat of the state of beginners, that of the purgative way.
The subsequent ones deal with the state of proficients in which the spiritual espousal is effected, that is, of the illuminative way.
The stanzas following these refer to the unitive way, that of the perfect, where the spiritual marriage takes place. This unitive way of the perfect follows the illuminative way of the proficients.
The final stanzas speak of the beatific state, that sole aspiration of a person who has reached perfection.
Stanzas between the Soul and the Bridegroom
Beloved, and left me moaning?
You fled like the stag
After wounding me;
I went out calling you, and You were gone.
Shepherds, you that go
Up through the sheepfolds to the hill,
If by chance you see
Him I love most,
Tell Him that I sicken, suffer, and die.
Seeking my Love
I will head for the mountains and for watersides,
I will not gather flowers,
Nor fear wild beasts;
I will go beyond strong men and frontiers.
O woods and thickets
Planted by the hand of my Beloved!
O green meadow,
Coated, bright, with flowers,
Tell me, has He passed by you?
Pouring out a thousand graces,
He passed these groves in haste;
And having looked at them,
With His image alone,
Clothed them in beauty.
Ah, who has the power to heal me?
Now wholly surrender Yourself!
Do not send me
Any more messengers,
They cannot tell me what I must hear.
All who are free
Tell me a thousand graceful things of You;
All wound me more
And leave me dying
Of, ah, I-don't-know-what behind
their stammering.
How do you endure
O life, not living where you live?
And being brought near death
By the arrows you receive
From that which you conceive of your Beloved.
Why, since You wounded
This heart, don't You heal it?
And why, since You stole it from me,
Do You leave it so,
And fail to carry off what You have stolen?
Extinguish these miseries,
Since no one else can stamp them out;
And may my eyes behold You,
Because You are their light,
And I would open them to You alone.
Reveal Your presence,
And may the vision of Your beauty be my death;
For the sickness of love
Is not cured
Except by Your very presence and image.
O spring like crystal!
If only, on your silvered-over face,
You would suddenly form
The eyes I have desired,
Which I bear sketched deep within my heart.
Withdraw them, Beloved,
I am taking flight!
Bridegroom Return, dove,
The wounded stag
Is in sight on the hill,
Cooled by the breeze of your flight.
Bride My Beloved is the mountains,
And lonely wooded valleys,
Strange islands,
And resounding rivers,
The whistling of love-stirring breezes,
The tranquil night
At the time of the rising dawn,
Silent music,
Sounding solitude,
The supper that refreshes, and deepens love.
Catch us the foxes,
For our vineyard is now in flower,
While we fashion a cone of roses
Intricate as the pine's;
And let no one appear on the hill.
Be still, deadening north wind;
South wind come, you that waken love,
Breathe through my garden,
Let its fragrance flow,
And the Beloved will feed amid the flowers.
You girls of Judea,
While among flowers and roses
The amber spreads its perfume,
Stay away, there on the outskirts:
Do not so much as seek to touch our thresholds.
Hide Yourself, my Love;
Turn Your face toward the mountains,
And do not speak;
But look at those companions
Going with her through strange islands.
Bridegroom Swift-winged birds,
Lions, stags, and leaping roes,
Mountains, lowlands, and river banks,
Waters, winds, and ardors,
Watching fears of night:
By the pleasant lyres
And the siren's song, I conjure you
To cease your anger
And not touch the wall,
That the bride may sleep in deeper peace.
The bride has entered
The sweet garden of her desire,
And she rests in delight,
Laying her neck
On the gentle arms of her Beloved.
Beneath the apple tree:
There I took you for My own,
There I offered you My hand,
And restored you,
Where your mother was corrupted.
Bound round with linking dens of lions,
Hung with purple,
Built up in peace,
And crowned with a thousand shields of gold.
Following Your footprints
Maidens run along the way;
The touch of a spark,
The spiced wine,
Cause flowings in them from the balsam of God.
In the inner wine cellar
I drank of my Beloved, and, when I went abroad
Through all this valley
I no longer knew anything,
And lost the herd which I was following.
There He gave me His breast;
There He taught me a sweet
and living knowledge;
And I gave myself to Him,
Keeping nothing back;
There I promised to be His bride.
Now I occupy my soul
And all my energy in His service;
I no longer tend the herd,
Nor have I any other work
Now that my every act is love.
If, then, I am no longer
Seen or found on the common,
You will say that I am lost;
That, stricken by love,
I lost myself, and was found.
With flowers and emeralds
Chosen on cool mornings
We shall weave garlands
Flowering in Your love,
And bound with one hair of mine.
You considered
That one hair fluttering at my neck;
You gazed at it upon my neck
And it captivated You;
And one of my eyes wounded You.
When You looked at me
Your eyes imprinted Your grace in me;
For this You loved me ardently;
And thus my eyes deserved
To adore what they beheld in You.
Do not despise me;
For if, before, You found me dark,
Now truly You can look at me
Since You have looked
And left in me grace and beauty.
Bridegroom The small white dove
Has returned to the ark with an olive branch;
And now the turtledove
Has found its longed-for mate
By the green river banks.
She lived in solitude,
And now in solitude has built her nest;
And in solitude He guides her,
He alone, Who also bears
In solitude the wound of love.
Bride Let us rejoice, Beloved,
And let us go forth to behold ourselves
in Your beauty,
To the mountain and to the hill,
To where the pure water flows,
And further, deep into the thicket.
And then we will go on
To the high caverns in the rock
Which are so well concealed;
There we shall enter
And taste the fresh juice of the pomegranates.
There You will show me
What my soul has been seeking,
And then You will give me,
You, my Life, will give me there
What You gave me on that other day:
The breathing of the air,
The song of the sweet nightingale,
The grove and its living beauty
In the serene night,
With a flame that is consuming and painless.
No one looked at her,
Nor did Aminadab appear;
The siege was still;
And the cavalry,
At the sight of the waters, descended.10
Messenger Leads a Meditation on the Perfect Love of Our Beloved Christ Self for Our Soul
Let us meditate upon the perfect love of our beloved Christ Self for our soul - the Bridegroom for the bride.
Let us meditate upon the perfect union of our soul with Christ and, through Christ who is the LORD of this temple, with our beloved LORD and Saviour Jesus Christ.
_________________________________________________
Souls of my heart, brides-to-be in Christ, I would initiate you within the interior castle into the rites of the marriage of your soul unto the Lamb of God.
This is the true celebration of my ascension upon earth. For if you are taken up in the ascension as the commemoration of the culminating ritual of my life, who then will remain to tell of the path that leads to the consummation of love? Therefore, I propose the pursuit of thy heart for the union with the Bridegroom.
Behold, he cometh! - the very Lord of lords of thy life. Welcome him and recognize that, in the very first instance, it is necessary for the Bridegroom to purge the blessed one who would become his very own.
Thus, beloved, in those weeks and months and years of longing for the perfect love of thy life and the sense that now and again thy soul is rejected by thy LORD, understand well that it is necessary to feel the spurning of the very sacred fire of that perfect love that you yourself might reach for the higher manifestation.
The period of the purging is the action of the Holy Spirit. It is indeed the violet flame. Thus, in this period of thy life, the striving for the goal of perfect love takes into account all of the human hardships of manifesting perfect love in this world where there is yet the imperfect human condition and the karma that must first be seen for what it is, be challenged and overcome, that thou might make thyself perfect for the Bridegroom.
Understand, then, that the sorrowing of thy soul in the absence of the Bridegroom is the very necessary chastening - the realization that this is a ritual of perfect love. In order to have perfect love, demands are made of thee by that very love, by the embodiment of that love. For, you see, when in the grand finale of life the Bridegroom cometh and taketh unto himself the beloved, he will take that soul, assimilate it unto himself - to the very Holy of Holies of the throne of God.
Therefore, the goal of assimilation is the reason I have come in this hour and two thousand years ago to set the path of the saints, to initiate you, my disciples, in the way of the Mother flame which itself is a purging light.
Where the Mother is corrupted, where you have misused her light, there you must come, even under the apple tree - your own Tree of Life,11 the Mighty I AM Presence. And there you must come in the flame of the Buddha and the Mother to meditate upon the fruit of life and striving and to enter into the crystal stream of the River of Life to be washed, to be made whole - there to come in contact at first as the betrothal where you merge your heart with your beloved Christ Self now and again as in the stage of courtship.
You are courting the Christ. And the Christ is courting you. But you remain separate for the purging, for the illumination. And that illumination is the raising up of the white fire of the Mother unto the crown of perfect wisdom. Thus, the crown of the Woman is also the crown of her LORD's wisdom glorified.
Blessed hearts, I commend you to the study of the intricate explanations which I inspired upon Saint John of the Cross concerning this poem of the bride and the Bridegroom. Each line and each word has a profound meaning for the understanding of thy path on earth.
The perfect love and the way of love is the way of the example whereby, through the consummate love of your own Beloved, you then manifest my own ascension flame. Though I personally may not receive you fully until the hour of the ascension, the union of your soul with your Christ Self will be the example to all of the path of the ascension and of the ruby ray.
Teresa of Avila understood and experienced this path, as did John.
Most blessed hearts, listen then to the teachings of your own messenger on the writings of Saint John of the Cross already recorded12 and then pursue this perfect love and, ultimately, this perfect marriage. It is the sign of the ascending ones. It will not extinguish you, I promise. But it will give to you joy unspeakable, joy so intense that only perfect silence can contain it! For the secrets of love in the interior castle are truly the very crystallization of Spirit in Matter whereby, through the weight of your devotion, you anchor upon earth such an intense love for God.
In consideration of this hour of my ascension, I have determined to recall for you the teachings of Sanat Kumara13 - the teachings on the Lamb and ultimately the Lamb who is the Christ incarnate, the sign and the symbol of your own Christ Self.
Through the open door of the Mother, I AM come. I AM also prepared to appear within the temple of thy being, entering not by any door but by the grace of compassion of the heart. There I would receive you into my Sacred Heart. There I would transfer to you, in this blessed union, the essence of my light - expressed as the drop of blood from the heart of Christ.
This transfer of my love to you must surely come if you enter the way of the cross, the way of perfect striving - if you understand community as that place where devotees understand that, in the purging and in the illumination of the soul in preparation for the marriage, incessant labor, sacred labor is the means to the assimilation of Christ.
And in what does that labor consist? Dear heart, truly it is the labor in the field of the LORD's consciousness. Truly it is the preparation of the marriage feast for all who will come and attend the wedding of thy soul to God. It is all of the tasks at hand that are needed to prepare for the Bridegroom who cometh to his own through souls who enter in at the open gate.
It is physical labor but not physical labor alone. It is striving in each of the levels of the mansion of the soul. It is striving in each of the centers of Life which flows until ultimately the perfect labor must be the perfect love.
Therefore, labor not in vain but believe on the One Sent14 as thy Redeemer - the one who can give to you the light of the ascension flame.
Let those who understand our chastening love of recent weeks realize that all of this is a part of the purging process, even the purging of the very community itself. Be not dismayed at this process, neither within thy members nor within the body of the community.
For we are obliged to find many and diverse ways for each soul to come to the awareness of the supreme longing and the very intense desire for union with Christ. That longing is there, but often it is covered over by outer activities and superficial longings. Often it is polluted and diluted until the soul thinks that it longs for something that it does not, when in reality the deep desiring for wholeness can only be fulfilled by wholeness with Christ.
And therefore, the desiring itself has its beginning and its ending in the cycles of Alpha and Omega that perpetually flow, as a mighty caduceus, through the soul chakra and the soul desiring in those intervals, intervals between the undulating currents of Life. In those moments of the sense of aloneness, that all-oneness is truly the object of the experience of being alone - and then one.
Realize that in all of the cycles of Life, our Father has provided almost microscopic intervals that there might register upon all life in the Matter spheres the remembrance that the soul is not yet complete and not yet whole until it has entered into the fullness of Christ. And therein is no interval in the cyclings of perfect love. This is a scientific principle that scientists may one day understand to a greater degree.
Blessed ones, this temporary absence of the light itself is the impelling force that impels pilgrims and disciples to pass through the fiery trial in order to gain admittance into the very heart of the Beloved. This has been the way of all saints in every walk, in every century. Those who are truly the saints of all ages have experienced this desiring for the perfect love of the Lamb of God.
I come this year to set a cycle in the very midst of Serapis Bey's dispensation of love.15 As you are walking this fourteen-month rosary with Serapis, realize that it is a walk with the saints unto the marriage of the Lamb.
Now then, by my presence, by the light with which I hold you in the divine embrace, I seek to impress upon you the memory of your original union with and as the Son of God. And I am determined - if you will also be determined - that you will not so often lose the memory or the longing of your first love.
It is ordinate to love the successive representatives of the Universal Christ as thou lovest thine own Beloved. And therefore, as I am the translator of thy love unto Maitreya, so Maitreya is the translator of thy love unto Gautama, and Gautama is the translator of thy love unto Sanat Kumara.
Therefore, seek the joy of Christ who is with thee. Seek the joy of union with the messenger who represents and is that Christ. And know that the hour is come truly unto thine own house for the marriage of the Lamb. The hour is come wherever thou might appear on this most sacred ritual and discipline - the purging, the illumination, the union.
Take each step carefully, for it leads to the next. Let thy foot be secure on the spiral staircase. For within thy being is that spiral. Mounting it is thy soul. And thy soul will assimilate the very genius of God - even the light, even the moments of far-off worlds.
Let there be a homing. And let there be a holy order of those who are the true mystics of the Holy Grail.
Let us understand that once the marriage has taken place, even in the heart of one in your midst - that union itself is the magnet for the New Jerusalem to descend out of heaven. The bride adorned for her husband becomes the Holy City. And what is the Holy City? It is the place where heaven and earth meet.
As you know, this city of my Mother is dedicated as the very soul of America and the earth and the place for the outpicturing of that path of the New Jerusalem. At inner spheres, the Holy City is seen as the coordinate of the city over Jerusalem. But, my beloved, we have chosen to consecrate the Inner Retreat for your individual realization of the New Jerusalem, because karmic law requires that the conditions now prevalent and present in Los Angeles be expiated in many ways in time and space ere the fullness of that city may appear here on earth.
Thus, let us consecrate Los Angeles to this ultimate victory. Let us draw here the faithful of the heart of Christ. Let them feel our presence, as we truly contain within our auras - each one so ascended as I AM - the matrix of the City Foursquare.16
Let this Camelot and this place of worship and of teaching provide the way, so long as it is ordained by God, for souls to enter the path of perfect love. And let those who reach the levels of illumination and preparing for that union understand that, at that level of discipleship, there is an Inner Retreat where one may continue the work of community at other levels, latitudes, longitudes, in an accelerated time and space.
Thus the Inner Retreat, celebrating the ascension of my own Mother,17 becomes in itself for you the place of the interior castle, the place where I may enter thy temple - not through the door but, because you have assimilated my body and my blood, you are Self-realized and sealed in the marriage of the Lamb.
What I am proposing is a mighty magnet of love - a magnet consisting, heart by heart, of those who dare to study this path, to understand it, to become one with it, whether in the outer life they are married or not married. This is an affair of the soul with God. And all other considerations of life may continue. For it has naught to do with the flesh-and-blood consciousness but with the soul itself. And it is true that this path continues, whether or not the soul is with the physical body, even at inner levels in the retreats of the Brotherhood.
And so, my beloved, as the celebration of the ascension rings - as rings of light emanate from my heart through the heart of the messenger and your own throughout the earth this day - let these concentric forcefields of my own ascension, my own Electronic Presence, contain the message of love that the dove of your soul has found her nest on one of those rings of light, positioning herself there - and her heartbeat, one with my own, receiving the crystal flow of crystal waters.
I impart to you the desiring of my own soul prior to my ascension to be the fullness of that oneness with the Universal Christ. I commend to you the Psalms as the expression of that longing.18 And I come to you with the tender counsel of Saint John, that you might understand what you are experiencing when in the process of purging, when in the sense of aloneness, and feeling now the presence and now the absence of your LORD.
This path is one of the higher mountain. The air is rarefied and often thin. And in the absence of the Beloved you would faint for fear of loss of the perfect love of thy life. This is also a period of doubt and fear and questioning, not of God but of thine own soul and its capacity to be the perfect love of Christ - somewhat in this wise, wondering: "Will I be acceptable unto the LORD? Will he receive me? And when will he receive me?"
When you have these experiences, beloved, you must not equate them with the former grossness of doubt and fear or that of the world or of the fallen ones. But rather understand them as the sincere desire of the soul, that yet senses itself in the state of sin, to be purified and made white.
The nearer you approach to your Christ Self, the greater sense you have of an absence of purity until your very presence in the physical octave, even in the cities of life, makes you feel unworthy to even approach us at inner levels - preferring rather to but touch the hem of our garment, so aware are you of the difference between our ascended state and your own.
Blessed hearts, remember that we understand that you have volunteered to carry not only your personal karma but planetary karma and, therefore, to retain somewhat the garments of this octave for the very necessity of being the example of perfect love - perfect love which forgoes the ascension and the resurrection, to be crucified again and again that others might be caught up by your very heart's love of me.
Your longing and your love of me is felt in my heart always. When there is a band, a spectrum in time and space where there dwell souls of light with such fervor, it is the sustaining grace of millions.
As you know, the orders of the Catholic church have waned. There are not so many young who take the habit and become priests and nuns for the very love of Christ. And even now they are more concerned, engaging in politics for the sense of honor to the people.
But there is a need for those who recognize this walk. And thus, there is truly a need for degrees within the community, that those who are not quite so ready for the full purging may still consider themselves disciples and pursue a labor of the heart that will prepare the soul without trepidation to enter into these all-consuming fires so necessary prior even to the full illumination of thy crown.
I speak to you of love. And I am determined that in this year you shall know more love, if you will it so in Christ, than you have ever known in this life. It is the love of your God Presence and your Christ Self. It is your love of me and of my blessed Mother. It is your love of Saint Germain and our holy cause and of the little children and of the child of thy heart.
It is supremely your love of Christ as I AM in the hearts of the meek and the humble who are bowed down throughout the earth. For they long for me, yet have not received that teaching whereby the purging process might begin and the illumination might be won.
I ask for your love this day as the celebration of my ascension. I ask that you love me in those who have a threefold flame and a heart of gold who are not awakened, neither quickened, to the Beloved who is with them, hovering just above the temple ready to enter.
As you have known the longing for perfect love, understand that the Christ Self of these, my beloved, also has that longing to assume the soul unto itself. Therefore, let that perfect love be that sacred labor that brings to that Christ that I AM, wherever they are, the tear of compassion, the burning heart that desires their oneness with me as much as you desire your own. For experiencing your own desire, can you not then equate what is the desire of these souls, though they are covered over by centuries of indoctrination?
Some say Messiah has come. Some say he has not come. All are in a state of suspension, knowing not the truth of the LORD who will be unto them their righteousness and reprove the righteous and bring them unto sublime submission before the Word and the Lamb.
And then I ask for your love for the ascended masters, my cohorts of light, as they, too, long for perfect union with disciples upon earth. I ask you to comprehend the yearning for union twixt heaven and earth, Alpha and Omega - beginning with the smallest cycle of thy heartbeat, transcending the far-off worlds, and ending in the heartbeat of God.
All of life quivers - suspended, breathless - waiting for the consummate presence of the LORD.
Let your love be that love which enhances this union for every part of life. In this, then, fulfill my presence, fulfill my ascension on earth. In this, know me as I AM.
I speak to you in the softness of my speaking within your heart. I speak to you in the tenderness of the Beloved, that you might realize through all of the process of the purging that there is the most tender love between thyself and myself.
This knowing, this remembering each time you replay this dictation, will enable you to conquer that fear of the terror of the tyrant who is in fact thy own synthetic self - the synthetic self, the Antichrist that must be bound by you and you alone.
You will do so because I await thee, my love.
Seal These Souls unto the Perfect Love of Thy Son Jesus
In the light of the Blessed Virgin Mary, I seal you in the heart of Jesus Christ - in your very heart of hearts with your own beloved Holy Christ Self.
Beloved Mighty I AM Presence, seal these souls unto the perfect love of thy Son Jesus!
In the name of the entire Spirit of the Great White Brotherhood, in the name of the Father and of the Son, of the Holy Spirit and the Mother, Amen.
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NOTE: This Ascension Day Service and the dictation by Jesus Christ were delivered to the Messenger Elizabeth Clare Prophet at Camelot on May 28, 1981; cassette B8133.