The Nature of God- Ascended Masters Perspective

4 Dec

The Father/Mother God

Let’s turn our attention to the ascended masters’ explanation of what God is.  Our first excerpt is from a lecture by Mrs. Prophet called “The Torch Is Passed.” [1] She uses the principle of hierarchy to explain how God manifests throughout cosmos.

In this lecture we will give an outline of hierarchy and of the Great White Brotherhood, because it is important that we understand the order that is heaven’s first law and how that order manifests in the release of light from the central sun all the way down from the coordinates of hierarchy to our point in time and space.

Beginning in the heart of the Great Central Sun, hierarchy manifests as the stepping-down of the energies of Alpha and Omega, of the sacred AUM, of the I AM THAT I AM that is the fiery focal point for the whole of creation, the whole of the cosmos. The Elohim and cosmic beings carry the greatest concentration, the highest vibration of light that we can comprehend in our state of evolution. Alpha and Omega are beings ascended who represent and focus the Father-Mother God in the Great Central Sun. They are the highest expression of twin flames that we know of, and we refer to them as our Father-Mother God. John the Beloved heard them called “the beginning and the ending.” In fact, it was the Lord who spoke, “I AM Alpha and Omega, the beginning and the ending.”[2] [3]

An additional definition of Alpha and Omega:

The Divine Wholeness of the Father-Mother God affirmed as the “beginning and the ending” by the Lord Christ in Revelation. Ascended twin flames of the Cosmic Christ consciousness who hold the balance of the masculine-feminine polarity of the Godhead in the Great Central Sun of cosmos. Thus, through the Universal Christ, the Word incarnate, the Father is the origin and the Mother is the fulfillment of the cycles of God’s consciousness expressed throughout the Spirit-Matter creation.[4]

Father/Mother God

Thus, at the highest known point of being in the Great Central Sun, we find two ascended beings, twin flames, who focus the consciousness of God for the cosmos in its masculine (Spirit, Father) and feminine (Matter, Mother) polarity.

This statement has tremendous implications for how the masters view divine existence. As ascended beings, Alpha and Omega have passed through the long journey through Matter and back to Spirit. They are part of the creation—and though they have tremendous power, they cannot be the creators of the creation.

The I AM THAT I AM

Ascended masters frequently use another set of names for God, terms derived from the Bible: Lord God Almighty, the Almighty, or Almighty God. These names point to one attribute of God: Possessing all-power.

Just as often, they speak simply about God, the Lord God or the Most High God.

They also express the name of God as the I AM or I AM THAT I AM—the name of God revealed to Moses in the burning bush.

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.[5]

When God revealed himself as the I AM THAT I AM, it was the most compact, self-contained statement of being that could possibly be given. “I AM.” Not, I am this or I am that.  Simply, I AM. I exist, I am what I am, and that is all I will say about it.  “I AM” It is the highest statement of being, not defined by attributes but simply by existence.

There is one other appellation that may help us understand the Supreme God: The Nameless One, also called “the Nameless One from out the Great Central Sun.”  Just like “I AM THAT I AM,” the title “Nameless One” points to a God whose attributes are not revealed to us.

This being once gave a dictation through Elizabeth Clare Prophet and said this:

From out the Great Central Sun I, the Nameless One, do speak to my beloved. I have opened the channels of light. And I am the Nameless One, for to give you a name,[6] beloved, would give you access to my Causal Body.[7] People of earth are not yet ready to access that Causal Body. Therefore I speak out of profound love for your being that once was a God-free being, as I am, but now does perceive out of the windows of a limited self.  (…)
For I am in the white fire core of the Central Sun. I have stepped down my vibration millions of times to speak to you. Thus my voice is the voice of one who knows the science of the creation of worlds. Can you not call upon me for the creation of solutions to these minor and major problems you are facing?

Who is the Nameless One?  Does this term relate to the transcendent Creator God?  This might be so given this sentence in his dictation: “one who knows the science of the creation of worlds.”

A dictation by the Cosmic Being Mighty Victory corroborates this possibility.  Victory said:

Beloved ones, the Four and Twenty Elders are standing in awe of Sanat Kumara, the Ancient of Days, who himself, upon the great white throne, stands and bows before the Nameless One, the Almighty, who bequeathed to him the opportunity for the salvation of earth. The hosts of the Lord and the Cosmic Council have given all that can be given thus far in answer to your calls for the increase of the spin of this earth planet you call home.[8]

Thus, by equating the Nameless One with the Almighty, we may conclude that the term Nameless One refers to the Creator God of the universe. If this is so, the words spoken by the Nameless One are another confirmation that our Creator God is intimately connected and concerned with every aspect of his creation.

Attributes of God

For centuries, mankind had tried to define what God is, by ascribing attributes to God—often human-like, anthropomorphic attributes. Whenever we ascribe an attribute to something, this is simultaneous an act of exclusion or placing limitations on God. If we say God is something—say “compassionate,” we simultaneously say he is not hateful or vengeful or overly just. In other words, we begin to limit our understanding of what God is by ascribing attributes to him.

Yet, we learned from our review of the I AM THAT I AM and the Nameless One that God will not be limited by human thinking and feeling.  He or she or it is what he or she or it is.  It’s important to understand this aspect of the debates about God, so you can accurately represent the ascended masters’ teachings about the true nature of God.

The Triune God

As we continue our search for the nature of God from the I AM THAT I AM and the Father/Mother God, we see that more and more attributes of God are being revealed.

In both the east and the west we find the concept of the threefold nature of God. Hinduism, which recognizes Brahman as the supreme God, characterizes him as consisting of the trinity of Brahma, Vishnu and Shiva—the Creator, Preserver and Destroyer.  Hinduism also recognizes the concept of Shakti, meaning “sacred force” or “empowerment.” Shakti personifies the divine feminine, understood to be the creative force that permeates the universe. She is sometimes referred to as the “Great Divine Mother.”

The Christian religion likewise recognizes a triune nature or three “persons” within the supreme Godhead: that of God the Father (Yahweh), God the Son (Jesus Christ) and God the Holy Spirit. In Catholicism, we see the additional reverence for God as Mother in the person of Mary the Mother, “Mother of God.”

Trinity

Taken as a unit, the Trinity expresses what the masters call the threefold flame, an organizing principle found all through cosmos.

The primary qualities of the threefold flame are Power (the Father aspect), Wisdom (the Son aspect) and Love (the Holy Spirit aspect).

The Four Personalities of God

Adding a new dimension to the concept of the Trinity, we arrive at the notion of a fourfold divinity.

The Ascended Master Saint Germain explained to us the fourfold nature of God, as follows: God has four different “faces;” he manifests through four different “personalities.” These are characteristic of four different ways of how God interacts with the creation. The four personalities are:

  • God the Father: The Impersonal Impersonality
  • God the Son: The Impersonal Personality
  • God the Mother: The Personal Personality
  • God the Holy Spirit: The Personal Impersonality

 

Four Personalities of God

Let’s look at each of the Personalities of God in more detail.

God as Father: The Impersonal Impersonality

The image of God as Father is correlated with the etheric quadrant, the realm of pure ideas and ideals. In the diagram we see that God as Father has the ++ polarity; it is pure Spirit.

What is an Impersonal Impersonality? It is a Law. It is a principle. It is a Spirit. That is why it is written, “God is a Spirit: and they that worship him must worship him in spirit and in truth.”[9] But we need not leave God as a Spirit, as an Impersonal Impersonality, for he did not leave himself as such. The Word became flesh and dwelt among us, and we beheld his glory.[10] The only way you can behold an impersonal God is if he will personify an aspect of himself.[11]

Of all the world religions, Judaism and Islam are most clearly centered on God as Father, in his aspect of Lawgiver and director of all life. In the east, Confucianism expresses love for God as Father in a deep respect for law, discipline and tradition.  Buddhism, which does not recognize a personal God, best fits in this category of God as Father because of its striving for unity with the abstract principle of divine existence.

Within Christianity, emphasis on God as Father is found most strongly in traditional, fundamentalist Protestantism.

God as Son: The Impersonal Personality

The image of God as Son is associated with the mental quadrant, the realm of cognition. The Son aspect of God, being born of Father and Mother, is the mediator between the two, the one who is able to communicate both “up” to the Father and “down” to the Mother.  As such, the Son has the mixed polarity, – +, that signifies this intermediary position between Spirit (+) and Matter (–).

And so in the Christed ones and sons and daughters of God, we find revealed a personality that is yet impersonal. The Christ is a personality, a figure, someone we can know, yet who is impersonal to the extent that he dispenses the laws of a cosmos equally among the multitudes, among his followers. He teaches the Law. He does not enter into human relationships or family ties. He remains the teacher—impersonal, yet personal.[12]

Christianity in its totality, being named after Christ the Son, is focused most clearly on the Son aspect of God.

We also find this aspect in Hinduism in the form of the worship of Krishna, the eighth incarnation of Vishnu, who represents the Second or Son aspect of the Hindu Trinity.

God as Mother: The Personal Personality

God as Mother is positioned in the emotional quadrant. Here we find the double negative (– –), meaning the place where God is descended to the deepest point in Matter—and as such becomes very tangible to the creation.

Then God enters the heart of the Mother in Matter, and we experience God as Mother, the most personal person we will ever know, the most intimate relationship we will ever have—the Mother and the child. We get to know God in the nearest, dearest sense of that ever-present Mother, that flame of love omnipresent, very personal. The face we can always see is the face of our mother.[13]

God as Mother shows itself most prominently in Hinduism, in the form an abundance of deities, both masculine and feminine, that play very direct, immediate roles in the lives of the devotees. It’s hard to imagine a more “personal” religious environment.

Within Christianity, it’s the Catholic Church that fully embraced the aspect of God as Mother, in the form of worship of Mary the Mother of Jesus, the Queen of Heaven and Mother of God.

God as Holy Spirit: The Personal Impersonality

In the earth quadrant we find God as the Holy Spirit.  Like the Son, the Holy Spirit has a mixed polarity, but it is the opposite of that of the Son: – +.  Just as Father and Mother are in polarity, the Son and the Holy Spirit are in polarity to each other.

At the line of the Holy Spirit, God becomes a Personal Impersonality, just the reverse of the Impersonal Personality. And the reverse comes as a matter of frequency, as a matter of vibration. The Holy Spirit is a very present yet unseen help. It is the Comforter who comes when the avatar ascends, who teaches us all things. We can almost touch the Holy Spirit, yet not quite. We converse with the Holy Spirit. We feel that presence in each breath we take, and yet it is the unseen one. It is the Personal Impersonality.[14]

Taoism characterizes the divine as the impersonal flow of the Great Tao through the universe. The Tao is the One and the Way. Taoists’ striving is focused on becoming one with that flow of the One. Zoroastrianism reveres God as Fire. In essence, both focus on the Holy Spirit aspect of God.

Within Christianity, Pentecostal movements in particular have embraced this aspect of God as Holy Spirit.

 

[1] Elizabeth Clare Prophet, “The Torch is Passed” (July 3, 1975). This lecture is published in her book, The Great White Brotherhood in the Culture, History and religion of America.

[2] Rev. 1:8.

[3] “The Torch Is Passed.”

[4] Mark L. Prophet and Elizabeth Clare Prophet, Saint Germain on Alchemy, Glossary.

[5] Ex. 3:13-14.

[6] i.e. my name.

[7] The body of first cause, where we find the attributes of identity that define a spiritual being. Causal bodies are found at many levels, from the human to the highest divine beings.

[8] Pearls of Wisdom Vol. 43  No. 17, “Victory’s Star” (April 23, 2000).

[9] John 4:24.

[10] John 1:14.

[11] Mark L. Prophet and Elizabeth Clare Prophet, Predict Your Future, Ch. 3.

[12] Ibid.

[13] Ibid.

[14] Ibid

Copyright © 2013 Summit Publications, Inc. All rights reserved
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