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 Identity 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. 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 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 wave-force of many kinds of defilements, the gains, honors, renown, fame, veneration, salutation, reproach and praise of other families and the wave-force of the many kinds of defects in happiness and anguish, and the respect and 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, honors, 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, so float you not on gains and honors but sink 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. 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, fruits, meditations, 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, honors, 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.’”
I instruct that these teachings be prepared for you each one, that you read them three times, invoking my Dharmakaya, Sambhogakaya, Nirmanakaya that I might manifest my mind in you, my love for the discipline of ruth, 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. 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. 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 fore-self, 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 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 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. And you know the ship of Maitreya. 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.”
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 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 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. 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 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.”]
And I remind you that the great Teacher said “The servant is not greater than his lord.” 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 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 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.” 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 shedding of the snakeskin, for cutting 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.
-Gautama Buddha: 5-16-1992, Wesak, via Messenger E C Prophet at Royal Teton Ranch, MT
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