Archive | September, 2018

Mystical Path of Zoroastrianism

20 Sep

The teachings of one man influenced Judaism, Christianity, Islam, Taoism, Mahayana Buddhism, Christian and Jewish Gnosticism, Pythagoras, Plato, and the Essenes. And all of us who pursue the mystical path today. Yet, very little is known about him.

His name was Zarathustra and he was the founder of Zoroastrianism. He started a revolution of Light against Darkness that is ongoing today.

Zarathustra was a prophet, a mystic who spoke to his God face to face. Unfortunately most of Zarathustra’s writings and the records of his life were lost or destroyed.

Mary Boyce, Emeritus Professor of Iranian Studies at the University of London, points out:  “Zoroastrianism is the oldest of the revealed world-religions, and it has probably had more influence on mankind, directly and indirectly, than any other single faith.” <1>

Who was Zarathustra?

According to R. C. Zaehner, former Spalding Professor of Eastern Religions and Ethics at Oxford University, Zarathustra was “one of the greatest religious geniuses of all time….[He] was a prophet, or at least conceived himself to be such; he spoke to his God face to face….[Yet] about the Prophet himself we know almost nothing that is authentic.” <2>

Zarathustra lived in a nonliterate society, whose people did not keep records. His teachings were passed down by oral tradition, and much of what was later written down about his life and teachings has been lost or destroyed.

What scholars have been able to piece together about him comes from three sources–the study of the historical milieu prior to and during the time Zarathustra is believed to have lived, tradition, and seventeen sacred hymns called Gathas. Scholars concur that Zarathustra composed these hymns. The Gathas are recorded in the Avesta, the sacred scriptures of Zoroastrianism.

It is not clear where or when Zarathustra was born. It is believed he was born in what is now east central Iran, but that is not certain. Zarathustra’s date of birth is even more difficult to establish. Scholars place it sometime between 1700 b.c. and 600 b.c. The consensus is that he lived around 1000 b.c. or earlier.

Tradition holds that at the age of twenty Zarathustra left his father, mother and wife to wander in search of Truth. Ten years later he had the first of many visions. See how long God tries your soul. So keep on allowing him to try you.

Boyce writes:  “According to tradition Zoroaster was thirty, the time of ripe wisdom, when revelation finally came to him. This great happening is alluded to in one of the Gathas and is tersely described in a Pahlavi [Middle Persian] work. Here it is said that Zoroaster, being at a gathering [called] to celebrate a spring festival, went at dawn to a river to fetch water.” <8>

Now, at dawn tomorrow be sure you’re at the Mol Heron Creek!  Wait till you hear what happened to Zarathustra:

  He waded in to draw [the water] from midstream; and when he returned to the bank…he had a vision. He saw on the bank a shining Being, who revealed himself as Vohu Manah ‘Good [Mind]’; and this Being led Zoroaster into the presence of Ahura Mazda and five other radiant figures, before whom ‘he did not see his own shadow upon the earth, owing to their great light’. And it was then, from this great heptad [or group of seven beings], that he received his revelation. <9>

We can conjecture that the seven beings of this great heptad were none other than the Seven Holy Kumaras.

Ahura Mazda means “Wise Lord.”  Zarathustra recognized Ahura Mazda as the one true God, the creator of the universe. The significance of this cannot be overstated. Zarathustra may have been the first monotheist in recorded history. Zaehner points out, “The great achievement of the Iranian Prophet [was] that he eliminated all the ancient gods of the Iranian pantheon, leaving only Ahura Mazdah, the ‘Wise Lord’, as the One True God.” <10>

Some scholars assert that Zarathustra was not a strict monotheist but a henotheist, that is, one who worships one God but does not deny the existence of others. This is a technical distinction. As David Bradley, author of A Guide to the World’s Religions, notes, “[Zarathustra] was a practicing monotheist in the same way that Moses was.” <11>  Bradley thinks that Moses knew of the existence of lesser gods but insisted on the necessity of siding with the true God against all other gods. <12>

Shortly after his first vision, Zarathustra became a spokesman for Ahura Mazda and began to proclaim his message. According to Simmons, Zarathustra instituted a religious reform that was more far-reaching and more radical than Martin Luther’s challenge of the Roman Catholic Church. <13>

Mystical Path of Zoroastrianism Audio:


Zoroastrianism facilitates your soul-development on the eighth ray through the secret chamber of the heart.


Macrobiotic Diet: Can The Diet Help Spiritually and With Your Health?

18 Sep

The Yellow Emperor’s Classic of Internal Medicine, the oldest-known book of Chinese medicine, is the foundation of the macrobiotic diet. Ronald E. Kotzsch writes in Macrobiotics: Yesterday and Today that The Yellow Emperor’s Classic “asserts that food is an important means for treating disease. It says that in ‘medieval days’ the sages treated illness first by diet, usually prescribing a regime of rice gruel for ten days. If this treatment was not successful, then the roots and leaves of medicinal plants were used to harmonize the energies. Acupuncture and moxibustion were employed only as a last resort. If the emotions and the will of the patient are stable, says the Classic, then cereals alone can effect a cure. Grains have a special importance and power as human food. Water and grains are the root of life and ‘death comes only when they are exhausted.’ In particular, rice is mentioned as a vital and harmonious food.”

The Yellow Emperor’s Classic is attributed to Huang Ti, the legendary Yellow Emperor (born c. 2704 B.C.), but was probably not written down until about 500 B.C. The Yellow Emperor is believed to have ruled China during a golden age and is considered the ancestor of all Chinese people. The diet was given by Sanat Kumara to the lightbearers and, among others, to Lord Lanto, who is said to have inspired The Yellow Emperor’s Classic.

The messenger has given numerous lectures on the macrobiotic diet, including how human behavior and physical and mental health relate to the condition of the body’s organs and what foods are beneficial to the health of the organs.

Diet and the spiritual path

Sanat Kumara has spoken of the importance of diet on the spiritual path:

Come, then, into conformity with your true inner being. Espouse, if you will, as the messenger has, the present awareness of the diet of the Eastern adepts. Espouse, then, that path whereby you recognize that all things have consciousness.

From the mosquito who lands on your arm to the ant or the worm—all things have consciousness. The leafy green vegetables you eat also have consciousness, as does every other food. Thus, consider yourself to be made up of the various consciousnesses of the substances of which you have partaken. Shun, therefore, those meats of red blood but rather prefer the fish of the sea that are in abundance and readily available, that can balance your four lower bodies when you include the proper complements of grains, vegetables and seaweeds. And thereby you might one day know the freedom, if it be your choice, unless you have concluded that a specific condition in your body requires them for a time of not having to necessarily continue to eat fish, for you will know the strength of God within you….

Fortification of the physical body, then, provides the chalice for the soul and the Atman. And I, Sanat Kumara, promise you this: I will inhabit the physical body of anyone who does prepare that body and who does maintain the mind that is more yang than yin. I will inhabit that body, portion by portion of myself, even as you increase your God consciousness portion by portion.”[1]

Many spiritual traditions recommend avoiding meat when one is pursuing the spiritual path, as Sanat Kumara speaks of in this dictation. This is easier for those who are away from the pressures of the world in a monastery or a spiritual retreat. Every person is different and individual needs vary according to body chemistry. Although the ascended masters recommend a less dense diet with little or no red meat, they do expect students to be practical and make their own choices in consultation with their Higher Self. They encourage a healthy diet of grains, fresh vegetables and lighter protein sources, citing fish and poultry as being preferable to meat.

Students pursuing a spiritual path often tend naturally to eat less meat, since they find that a lighter diet helps in maintaining spiritual attunement. However, students of the masters who have a lifestyle that involves heavy physical work, especially in cold climates, may find that lighter foods do not meet all their needs, and that they need to partake of heavier foods, including red meats, to maintain balance in the body. They also find that they can transmute these dense foods quickly through their physical labor and the violet flame. This may be also the case for students on the spiritual path who are going through an intense period of work or stress and may feel the need for some meat or other heavier foods to help them stay more tethered to the physical plane.

Overall, it is better to complete one’s divine plan while eating meat as opposed to not being able to function effectively in the physical plane and hence not complete one’s divine plan because of not eating meat. The master El Morya has said that if one eats red meat, then it would be best to increase the amount of violet flame to help transmute any toxins or density associated with the meat.

While the principles of yin and yang underlying the macrobiotic diet are universal, the diet as it is taught by some practitioners today does not suit all constitutions. The masters are very practical and ask us to make our attunement with our own body Holy Christ Self and to trust that attunement. Be sure to consult a doctor or health-care practitioner if you have a medical or mental condition or if you are pregnant or nursing.

Research has linked modern diet and lifestyle habits to virtually all the debilitating chronic degenerative diseases, as well as lesser health issues generally attributed to aging. Without knowing which dietary and lifestyle changes can bring the health transformation people are looking for, is it any wonder there is a health crisis in the world today?

Macrobiotic DietMacrobiotics is a system that can be used to create extraordinary health, through using both traditional wisdom and modern knowledge to ascertain the underlying causes of an individuals current health challenges, and make adjustments to their food and lifestyle choices that support health improvement. Not simply a diet, macrobiotic recognizes the profound effects food, environment, activities, and attitude all have on our body-mind-emotions.

Whether you want to simply learn how to use our powerful food and lifestyle recommendations to optimize your health or support overcoming health issues, or you want to deepen your understanding of the principles upon which macrobiotics is based, and learn advanced cooking techniques and the skills of macrobiotic visual diagnosis.

Food categories and general daily proportions for persons living in a temperate climate:

Whole Cereal Grains

40 60% by weight

Organically grown, whole grain is recommended, which can be cooked in a variety of ways.

Grains include: Brown rice, barley, millet, oats, corn, rye, wheat, and buckwheat. While whole grains are recommended, a small portion of the recommended percentage of grains may consist of noodles or pasta, un-yeasted whole grain breads, and other partially processed whole cereal grains.


Approximately 20 30% by weight

Local and organically grown vegetables are recommended, with the majority being cooked in various styles such as lightly steamed or boiled, sautéed with a small amount of unrefined, cold pressed oil, etc. A small portion may be used as fresh salad, and a very small volume as pickles.

Vegetables for daily use include: green cabbage, kale, broccoli, cauliflower, collards, pumpkin, watercress, parsley, Chinese cabbage, bok choy, dandelion, mustard greens, daikon greens, scallion, onions, daikon radish, turnips, burdock, carrots, and winter squash such as butternut, buttercup, and acorn squash.

For occasional use in season (2 to 3 times a week): cucumber, celery, lettuce, herbs such as dill and chives. Vegetables not recommended for regular use include: potatoes, tomatoes, eggplant, peppers, spinach, beets, and zucchini.

Beans & Sea Vegetables

Approximately 5 10 % by weight

The most suitable beans for regular use are azuki beans, chickpeas, and lentils. Other beans may be used on occasion. Bean products such as tofu, tempeh, and natto can also be used. Sea vegetables such as nori, wakame, kombu, hiziki, arame, dulse, and agar-agar are an important part of the macrobiotic diet as they provide many vitamins and minerals.

Macrobiotic Dietary Pyramid


Soups may be made with vegetables, sea vegetables, grains, or beans. Seasonings include miso, tamari or shoyu (soy sauce), and sea salt.


Recommended beverages include: roasted kukicha twig tea, stem tea, roasted brown rice tea, roasted barley tea, dandelion root tea, and cereal grain coffee. Any traditional tea that does not have an aromatic fragrance or a stimulating effect can also be used.

When drinking water, spring or good quality well water is recommended, without ice.

Occasional Foods

Recommended fish include fresh white-meat fish such as flounder, sole, cod, carp, halibut or trout.

Fruit or fruit desserts, made from fresh or dried fruit, may be served two or three times a week. Local and organically grown fruits are preferred. If you live in a temperate climate, avoid tropical and semitropical fruit and rather eat temperate climate fruits such as apples, pears, plums, peaches, apricots, berries and melons. Frequent use of fruit juice is not advisable.

Lightly roasted nuts and seeds such as pumpkin, sesame, and sunflower seeds may be enjoyed. Peanuts, walnuts and pecans may be enjoyed as an occasional snack.

Rice syrup, barley malt, amasake, and mirin may be used as sweeteners.

Brown rice vinegar or umeboshi vinegar may be used occasionally for a sour taste.


Macrobiotic Lifestyle Suggestions

  • Eat only when hungry.
  • Proper chewing (around 50 times or more per mouthful) is important for good digestion and assimilation of nutrients.
  • Eat in an orderly and relaxed manner. When you eat, sit with a good posture and take a moment to express gratitude for the food.
  • You may eat regularly two or three times per day, as much as you want, provided the proportion is generally correct and each mouthful is thoroughly chewed. It is best to leave the table satisfied but not full.
  • Drink liquids moderately, only when thirsty.
  • For the deepest and most restful sleep, retire before midnight and avoid eating at least 2 to 3 hours before sleeping.
  • Wash as needed, but avoid long hot baths or showers which deplete the body of minerals.
  • Use cosmetics and cleaning products that are made from natural, non-toxic ingredients. Avoid chemically-perfumed products. For care of the teeth, brush with natural toothpaste.
  • As much as possible, wear cotton clothing, especially for undergarments. Avoid wearing synthetic or woolen clothing directly on the skin. Avoid wearing excessive accessories.
  • Spend time outdoors if strength permits. Walk on the grass, beach, or soil for at least one half hour every day. Spend some time in direct sunlight daily.
  • Exercise regularly. Activities may include walking, yoga, martial arts, dance, etc.
  • Include some large green plants in the home to freshen and enrich the oxygen content of the air. Open windows daily to permit fresh air to circulate, even in cold weather.
  • Keep your home in good order, especially the areas where food is prepared and served.
  • To increase circulation and elimination of toxins, scrub the entire body with a hot, damp towel every morning or every night. If that is not possible, at least scrub the hands, feet, fingers and toes.
  • Avoid using electric cooking devices (ovens and ranges) or microwave ovens. The use of a gas or wood stove is preferred.
  • Use earthenware, cast iron, or stainless steel cookware rather than aluminum or Teflon-coated pots.
  • Minimize the frequent use of television and computers. When using a computer, protect yourself from potentially harmful electromagnetic fields with a protective shield over the screen or other safety devices.
  • Sing a happy song!



Pearls of Wisdom, vol. 32, no. 30, July 23, 1989.

Pearls of Wisdom, vol. 32, no. 19, May 7, 1989.

Pearls of Wisdom, vol. 31, no. 34, July 2, 1988

Pearls of Wisdom, vol. 36, no. 48, October 13, 1993.

Path of the Bodhisattva – Develop the Pure Heart – Part 2

15 Sep


A Sanskrit term meaning literally a being of bodhi (or enlightenment), a being destined for enlightenment, or one whose energy and power is directed toward enlightenment. A bodhisattva is one who is destined to become a Buddha but has foregone the bliss of nirvana with a vow to save all children of God on earth.

In the Mahayana school of Buddhism, becoming a bodhisattva is the goal of the Path. The path of the bodhisattva is generally divided into ten stages, called bhumis. The bodhisattva strives to progress from one stage to the next until he obtains enlightenment.

The Bodhisattva Kuan Yin is known as the Goddess of Mercy because she ensouls the God qualities of mercy, compassion and forgiveness. She serves on the Karmic Board as the representative of the Seventh Ray (violet ray). She also held the office of Chohan of the Seventh Ray for two thousand years until Saint Germain assumed that office in the late 1700s. Kuan Yin ascended thousands of years ago and has taken the vow of the Bodhisattva to serve planet earth until all her evolutions are free. From her etheric retreat, the Temple of Mercy, over Peking, China, she ministers to the souls of humanity, teaching them to balance their karma and fulfill their divine plan through loving service to life and application of the violet flame. In Chinese Buddhism, Kuan Yin is seen as the feminine form of the Indian and Tibetan Avalokitesvara–an emanation of the Dhyani Buddha Amitabha. Legends recount that Avalokitesvara was “born” from a ray of white light that emitted from Amitabha’s right eye. Kuan Yin is also appealed to as the “bestower of children” and patroness of fishermen. Mother Mary once told us:  “The blessed Kuan Yin has become known as the Saviouress out of the East performing the selfsame and identical function as my own, yet each of us bringing to this office of Mother our past attainment and experience, which is different by our very service on differing rays.”

In a dictation given on Mother’s Day, May 8, 1988, Kuan Yin said:  I ask you to prove me, to make your demands upon me and to command my Light and to keep on so doing until you should sense you have reached the limitations of my office. For I tell you, beloved, there is no thing of the will of God that I will not alchemically precipitate if you are able to bear it, if you are able to hold the harmony for it, and if you will seek the internal integration of the soul in the Seventh Ray chakra with the fiery heart of the living Christ Bodhisattva. (See Kuan Yin Opens the Door to the Golden Age, 1982 PoW, Book I, pp. 1-80, Book II, pp. 81-140; and “The Compassionate Saviouress,” in Kuan Yin’s Crystal Rosary booklet, pp. 1-11.)







For more information

Elizabeth Clare Prophet, Maitreya on Initiation


Mark L. Prophet and Elizabeth Clare Prophet, Saint Germain On Alchemy: Formulas for Self-Transformation

Cosmic Hierarchy

13 Sep

The universal chain of individualized God-free beings fulfilling the attributes and aspects of God’s infinite Selfhood. Included in the cosmic hierarchical scheme are Solar Logoi, Elohim, Sons and Daughters of God, ascended and unascended masters with their circles of chelas, cosmic beings, the twelve solar hierarchies, archangels and angels of the sacred fire, children of the light and nature spirits, called elementals, and twin flames of the Alpha-Omega polarity sponsoring planetary and galactic systems.

This universal order of the Father’s own Self-expression is the means whereby God in the Great Central Sun steps down the Presence and Power of his Universal Being/Consciousness in order that succeeding evolutions in time and space, from the least unto the greatest, might come to know the wonder of his Love. The level of one’s spiritual/physical attainment—measured by one’s balanced self-awareness “hid with Christ in God” and demonstrating his Law, by his Love, in the Spirit-Matter cosmos—is the criterion establishing one’s placement on this ladder of life called hierarchy.

Origen’s conception of hierarchy

In the third century, Origen of Alexandria set forth his conception of a hierarchy of beings, ranging from angels to human beings to demons and beasts. This renowned scholar and theologian of the early Church, who set forth the chief cornerstone of Christ’s doctrine and upon whose works subsequent Church fathers, doctors, and theologians built their traditions, taught that souls are assigned to their respective offices and duties based on previous actions and merits, and that each one has the opportunity to ascend or descend in rank.

Hierarchy in the Book of Revelation

Many beings of the heavenly hierarchy are named in the Book of Revelation. Apart from the false hierarchy of Antichrist, including the reprobate angels, some of the members of the Great White Brotherhood accounted for by Jesus are Alpha and Omega, the Seven Spirits, the angels of the seven churches, the four and twenty elders, the four beasts, the saints robed in white, the two witnesses, the God of the Earth, the Woman clothed with the Sun and her Manchild, Archangel Michael and his angels, the Lamb and his wife, the one hundred and forty-four thousand who have the Father’s name written in their foreheads, the angel of the Everlasting Gospel, the seven angels (i.e., the Archangels of the seven rays) which stood before God, the angel clothed with a cloud and a rainbow upon his head, the seven thunders, the Faithful and True and his armies, and him that sat upon the great white throne.

Twelve solar hierarchies

The twelve solar hierarchies are twelve mandalas of cosmic beings ensouling twelve facets of God’s consciousness; they hold the pattern of that frequency for the entire cosmos. They are identified by the names of the signs of the zodiac, as they focus their energies to the earth through these constellations.

These twelve hierarchies of the Sun are often visualized on the twelve lines of the cosmic clock. Each of these hierarchies has one hundred and forty-four thousand cosmic beings in their service and each of these cosmic beings in turn has one hundred and forty-four thousand angels at their command.

These twelve hierarchies are represented at the Court of the Sacred Fire on Sirius by the four and twenty elders, twelve sets of twin flames, each set having mastery and authority over one of the twelve lines of the sun in manifestation. The four and twenty elders have appointed representatives to assist mankind in overcoming their human creation at the twelve points and attaining their mastery on each line. These representatives work directly under the four and twenty elders, who in turn dispense the blessings of the twelve solar hierarchies.

It is precisely because these twelve ascended masters and their twin flames (if they are ascended) have manifested their victory over the human creation on the particular line of the clock on which they serve that they have been appointed by the twenty-four elders to assist each one evolving upon earth to attain self-mastery.

The ascended masters who serve on each line of the clock and the heavenly hosts who serve with these divine appointees are as follows:

The Twelve Solar Hierarchies
Line of the Clock Hierarchy Representatives of the hierarchies to the earth
12 Capricorn The Great Divine Director and the seven archangels
1 Aquarius Saint Germain and the angelic hosts of light
2 Pisces Jesus and the great hosts of ascended masters
3 Aries Helios and the Great Central Sun Magnet
4 Taurus God Obedience and the seven mighty Elohim
5 Gemini El Morya and the legions of Mercury
6 Cancer Serapis Bey and the great seraphim and cherubim
7 Leo The Goddess of Liberty and the Lords of Karma
8 Virgo Lord Lanto and the Lords of Wisdom
9 Libra Mighty Victory and the Lords of Individuality
10 Scorpio Cyclopea and the Lords of Form
11 Sagittarius Lord Maitreya and the Lords of Mind


Ruby ray

The hierarchy of the ruby ray and the four initiations on the path of the ruby ray

The ruby ray is an intense and holy love that is developed through the path of sacrifice, surrender, selflessness, and service to uplift all sentient life. The ruby ray activates the first secret ray and ultimately all five secret rays. It is the ruby fire of ultimate love that annihilates ignorance and evil.

The hierarchy of the ruby ray

Jesus Christ, Lord Maitreya, Gautama Buddha, and Sanat Kumara are initiators on the path of the ruby ray and hold the offices of the hierarchs of the four quadrants. These offices (embodied by the Four Cosmic Forces) are noted in Ezekiel 1:10 and Revelation 4:7 as the Lion, the Calf (Ox), the Man, and the Flying Eagle.

As diagrammed on the Cosmic Clock, Lord Maitreya represents the Father on the 12 o’clock line (etheric quadrant) in the office of the Lion; Lord Gautama, the Holy Spirit on the 9 o’clock line (physical quadrant) in the office of the Calf; Jesus Christ, the Son on the 3 o’clock line (mental quadrant) in the office of the Man; and Sanat Kumara, the Divine Mother on the 6 o’clock line (emotional quadrant) in the office of the Flying Eagle.

The path of the ruby ray

The path of the ruby ray is the path of sacrifice, selflessness, service and surrender. These four precepts are the key to balancing the threefold flame in the four quadrants, fire, air, water and earth, representing the four lower bodies: etheric, mental, emotional, physical.


<p><a href=”″>Hierarchy</a&gt; from <a href=”″>Sky Projects</a> on <a href=””>Vimeo</a&gt;.</p>


Elizabeth Clare Prophet, The Great White Brotherhood in the Culture, History and Religion of America, pp. 83–101.

Origen, On First Principles.

Mark L. Prophet and Elizabeth Clare Prophet, Saint Germain On Alchemy: Formulas for Self-Transformation.

Rev. 1:4, 8, 11, 20; 2:1, 8, 12, 18; 3:1, 4, 5, 7, 14; 4:2–10; 5:2, 6, 11; 6:9–11; 7:1, 2, 9, 13, 14; 8:2; 10:1, 3, 7; 11:3, 4; 12:1, 5, 7; 14:1, 3–6, 14–19; 15:1; 16:1–4, 8, 10, 12, 17; 17:1; 18:1, 21; 19:4, 7, 11–17; 20:1; 21:6, 9; 22:13.

Elizabeth Clare Prophet, The Opening of the Seventh Seal: Sanat Kumara on the Path of the Ruby Ray.

Elizabeth Clare Prophet, Quietly Comes the Buddha: Awakening You Inner Buddha-Nature.

Pearls of Wisdom, vol. 25, no. 4, January 24, 1982.

Pearls of Wisdom, vol. 29, no. 10, March 9, 1986.

Pearls of Wisdom, vol. 31, no. 60, September 17, 1988.

Temple of Good Will

12 Sep

The Temple of Good Will is the etheric retreat of the master El Morya. It is located in the etheric realm in the foothills of the Himalayas above the city of Darjeeling, India. Magnificent, radiant currents of light pour from his retreat, which also has a physical focus in the hills surrounding the city.


A drawing of the retreat at Darjeeling made under Mark Prophet’s direction                                                 

The etheric retreat is a glistening white building in Moorish architecture, square with minarets at the four corners and a large central flame-shaped dome. The walls are as thick as a medieval castle. The apertures are also flame or dome-shaped, delicately shaded in a pale blue as are the doorways, the apertures atop the minarets, and the carvings that mark the divisions of the four stories of the retreat.

As we enter this headquarters of the inner-world government, on the first floor, we are shown the main auditorium. At the far end is the focus of the diamond heart, ministered unto by the devas and Brothers of the Diamond Heart. On a raised altar there is a pale-blue diamond with a delicate blue flame encompassing the white flame that is visible in the center of the diamond.

The Brothers of the Diamond Heart who serve at this retreat under the master El Morya assist humanity’s endeavors by organizing, developing, directing and implementing the will of God as the foundation for all successful organized movements. Within this main auditorium and the adjoining council rooms, the brothers, in their royal-blue robes of oriental design finished with light blue sashes, meet to discuss the plans of the Brotherhood for the most effective release of the flame of the will of God into the arena of action. Their great love for the will of God emanates the feeling of great compassion for humanity and of concern for their welfare, that they go not astray as they attempt in good faith to carry out the vows they have made at inner levels to further the divine plan and the onward-moving tide of the Father’s will for the coming golden age.

The diamond-shining mind of God is the focus, the very heart, of any endeavor. Thus, these servants of the will of God, through their devotion to the diamond in the Great Hub and its focus here on the altar at Darjeeling, assist the Holy Christ Selves of any group who come together for service in maintaining a focus of that diamond as a magnet that will draw to the group the energies required for the completion of a particular project or community service. These brothers direct the angel ministrants of the flame, the devas and the angels of white fire and blue lightning to go forth with the creative essence of the sacred fire focused here to carry it daily to the many centers of action across the face of the earth.

In rooms adjoining the main auditorium, public servants, world and community leaders and holders of public office are schooled between embodiments and in their finer bodies during sleep. All lifestreams on the first ray come here at one point or another in their embodiments, as well as between embodiments, to renew the charge of Morya’s thrust for a purpose in the world of form and to refresh their own understanding of the intricacies of the will of God in politics, in religion, in business, in finance and in education.

Second floor

On the second floor we are shown the private quarters of our beloved master, his study, libraries and formal meeting rooms for members of the Darjeeling Council. Another great hall is fully equipped to accommodate several hundred ascended and unascended masters who meet frequently to discuss international problems and the means to their solution.

Third floor

We are taken to the third floor where we notice more of the intricate carvings in Indian and Tibetan designs engraved in the white marble. The theme of the blue lotus recurs throughout the halls, whereas in the interior of the master’s quarters we see his favorite flower, the forget-me-not, clustered here and there. We learn that these carvings can be changed at will, for they are engravings of the diamond-shining mind of God, which the brothers of this retreat reflect to a remarkable degree and use as a function of the Christ mind and its ability to precipitate and to heal at will.

As we approach this floor, our hearts are expectant and quickened by the pulsations of the focus of the will of God. The doors to the flame room are opened by our host who bids us enter. Sparkling white walls are contrasted by royal-blue floor and ceiling. The flame of the will of God is adorned in the center of the room by an inlaid design, a cosmic pattern in mosaic, a focus of the divine geometry. The flame has a royal-blue center with deeper and lighter shades flowing without as facets of the will of God.

The third and fourth floors of the retreat have many prayer and meditation rooms. Here, worship is conducted, and special ceremonies are even held upon the roof under the stars where there is also an astronomical observatory.

The Sternness of Morya                                                                             

There are great lessons to be learned on the path of initiation, and they begin even at the very door of Morya’s retreat in Darjeeling. Morya is a very stern guru, and he has an interesting sense of humor. At the entrance to this retreat, he keeps a very gruff chela. This gatekeeper has no appearance whatsoever of mastery or of even being worthy to stand at the gate of the master’s retreat. He speaks gruffly and is not dressed in the best of attire. If those who knock at the door of the retreat have disdain for the gatekeeper, then the master determines that they are not worthy to be received at his retreat.

The master himself addresses the subject of his seeming sternness and of his great love for us:

For a long period of time individuals have intimated to mankind that I, Morya El, am extremely stern. This may be true, in a sense, that I am stern because the first ray in itself represents the will of God. And I ask you, beloved hearts, if I, as the chohan of the first ray, am to flinch from the will of God, then where is the foundation and basis for all that is to follow?

But I tell you that my love is as real and tangible as any of the other chohans of the rays, and they will be the first to witness to its reality and tangibility. If you contact any other master of light, whether you are sleeping or awake in your finer bodies, they will verify the great love. But I know, my chelas, it is not necessary that you ask, for you know, who know the light, that I love you. You know that I have stood beside you when you needed me. And you know that I will continue to do so as long as you revere in your hearts and minds the will of God, even when sometimes you seem to fall short of it.

However, I do not condone falling short of the will of God. I hope that the day will soon come when every one of you will be so firm that nothing can break you or shake you or change you. I await that day. I await the day when you are ready to give your all to the light as we have done.[1]

Welcome to Darjeeling

Morya opens his doors constantly to different lifestreams who desire to come closer to the will of God. He invites you to his retreat where he and the Brothers of the Diamond Heart open their arms and say, “Come to our fireside, warm yourselves upon the sacred fires, partake of our holy communion.”

Morya says:

Gracious ones, as I gaze upon the minarets here at Darjeeling, as I see the gleaming white marble so unlike and yet like the Taj Mahal, as I see our art treasures resplendent in hope of the will of God, how I would share with you some glimpse of all that herein remains as a monumental achievement to the Temple of Good Will. How I would share with you the soft carpets of our retreat. How I would share with you the musical tinkle of our fountain. How I would share with you the pleasant hours by the fireside, contemplating the immortal purpose.

How I would share with you myself and all that God has wrought through me. How I would share with you the love of the shining faces round about our council table. How I would share with you the deliberations of our council. How I would share with you the communion of saints and the communion with heaven. How I would share with you the mighty pillar of good will, the great blue flame that pulsates upon our altar. How I would share with you every gift of good will, this season and eternally.[2]

See also

For a description of the Cosmic Mirror at this retreat, see Cosmic Mirror.


1. Mark L. Prophet and Elizabeth Clare Prophet, The Masters and Their Retreats, s.v. “Temple of Good Will.”

2. Mark L. Prophet and Elizabeth Clare Prophet, Morya I, p. 56.


El Morya, “The Jar of Freedom,” December 12, 1965, in Mark L. Prophet and Elizabeth Clare Prophet, MORYA: The Darjeeling Master Speaks to His Chelas on the Quest for the Holy Grail (1983), p. 334.


Five Dhyani Buddhas

11 Sep

The Five Dhyani Buddhas are Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. Tibetan Buddhists believe that the Adi-Buddha, the primordial and highest being, created the Dhyani Buddhas by his meditative powers.

The Five Dhyani Buddhas are celestial Buddhas visualized during meditation. The word Dhyani is derived from the Sanskrit dhyana, meaning “meditation.” The Dhyani Buddhas are also called Jinas (“Victors,” or “Conquerors”) and are considered to be great healers of the mind and soul. They are not historical figures like Gautama Buddha, but transcendent beings who symbolize universal divine principles or forces. They represent various aspects of the enlightened consciousness and are guides to spiritual transformation. Meditative powers are also secret-ray powers, and the Dhyani Buddhas hold the keys to the mastery of the five secret rays.


Each Dhyani Buddha is associated with certain attributes and symbols. Each one embodies one of the five wisdoms, which antidote the five deadly poisons that are of ultimate danger to man’s spiritual progress and keep him tied to worldly existence. Buddhists teach that the Dhyani Buddhas are able to transmute the five poisons into their transcendent wisdoms. The Tibetan Book of the Dead recommends that the devotee meditate on the Dhyani Buddhas so that their wisdoms will replace the negative forces he has allowed to take hold within.

Each Buddha rules over one of the directions of space and one of the cosmic realms of ether, water, earth, fire and air. The Dhyani Buddhas also personify the five skandhas, components that make up cosmic existence as well as human personality. These components are consciousness, form, feeling, perception and volition.

In addition, each Dhyani Buddha is associated with a specific color, mudra (hand gesture), symbolic animal that supports his throne, sacred symbol and bija (seed syllable). The bija represents the essence of the Dhyani Buddha. It can be used along with the sacred syllable Om and the Buddha’s name to create a mantra, a series of mystic syllables that have an esoteric meaning. In Hinduism and Buddhism disciples recite mantras to evoke the power and presence of a divine being. In some traditions, devotees use mantras in meditation to help them become one with the deity they are invoking.

“By repeating the mantra and assuming the mudra of any Buddha,” writes Buddhist monk and teacher Sangharakshita, “one can not only place oneself in correspondence or alignment with the particular order of reality which he personifies but also be infused with its transcendental power.”[1]

The Mandala of the Five Dhyani Buddhas

Buddhists often depict the Dhyani Buddhas in a mandala. Mandala is a Sanskrit word meaning “circle,” translated in Tibetan texts as “center” or “what surrounds.” Some say the word derives from manda, meaning “essence.” The mandala as a circle denotes wholeness, completeness and the perfection of Buddhahood. The mandala is also a “circle of friends”—a gathering of Buddhas. Traditionally mandalas are painted on thangkas (scroll paintings framed in silk), drawn with colored sand, represented by heaps of rice, or constructed three-dimensionally, often in cast metal. A Dhyani Buddha is positioned in the center as well as on each of the cardinal points of the mandala.

A mandala is a sacred, consecrated space where no obstacles, impurities or distracting influences exist. Buddhists use mandalas to aid them in meditation and visualization. “All mandalas,” writes Tibetologist Detlef Lauf, “originate from the seed-syllables, or bija-mantras, of the deities. During meditation upon these mantras, an elemental radiance of light develops, from which comes the image of the Buddhas…. The whole external mandala is a model of that spiritual pattern which the meditating individual sees within himself and which he must endeavor to experience in his own consciousness.”[2]


The name Vairochana means “He Who Is Like the Sun” or “The Radiating One.” Vairochana represents either the integration of, or the origin of, the Dhyani Buddhas. His wisdom is the Wisdom of the Dharmadhatu. The Dharmadhatu is the Realm of Truth, in which all things exist as they really are. Vairochana’s wisdom is also referred to as the All-Pervading Wisdom of the Dharmakaya, the body of the Law, or the absolute Buddha nature. It also represents the causal body around the I AM Presence in the Chart of Your Divine Self.

Vairochana’s transcendent wisdom reveals the realm of highest reality and overcomes the poison of ignorance, or delusion. His wisdom is considered to be the origin of, or the total of, all the wisdoms of the Dhyani Buddhas.

Vairochana is usually located in the center of mandalas of the Dhyani Buddhas. According to some texts, he is positioned in the East. His color is white (or blue), symbolizing a pure consciousness. He rules over the element of ether and embodies the skandha of consciousness. In some systems, he is associated with the skandha of form.

His symbol is the dharmachakra, the wheel of the teaching, or the wheel of the Law. It denotes the teaching of the Buddha. Its eight spokes represent the Noble Eightfold Path, which Gautama revealed in his first sermon after his enlightenment. Vairochana’s lotus throne is supported by the lion, symbol of courage, boldness and an eager, advancing spirit.

His mudra is the dharmachakra mudra, the gesture of turning the wheel of the teaching. Because he embodies the wisdom of all Buddhas, Vairochana’s bija is the universal sound Om. His mantra is Om Vairochana Om.

Vairochana has recently become the eighth member of the Karmic Board, a group of spiritual overseers who adjudicate the karma for the evolutions of this system of worlds. He explained his specific role on the Karmic Board, granted by dispensation of all Buddhas:

My role shall be to assist those who have light who are sincere but who have strayed from the track of Reality, considering that their karma was too hard to bear…. I would teach all who apply to me what they need to know to make it all the way Home.

I would teach a certain level of souls who, with my support and the support of all of us, will have the opportunity to make it, whereas without that support, they might not make it….

I will help you. I will prepare you. I will show you how in profound humility and with inner strength you will master all flaws of character that are open doors to negative spirals and negative traits, and you will get on with your reason for being—why you embodied in this life in the circumstances you find yourselves—and you will know that you embodied to balance your karma so that you can fulfill your mission.[3]

Akshobhya (Nepal, 1699)


The name Akshobhya means “Immovable” or “Unshakable.” Akshobhya’s Mirrorlike Wisdom reflects all things calmly and uncritically and reveals their true nature. One text says, “Just as one sees one’s own reflection in a mirror, so the Dharmakaya is seen in the Mirror of Wisdom.”[4] The Mirrorlike Wisdom antidotes the poison of hatred and anger.

In the mandala of the Five Dhyani Buddhas, Akshobhya is usually positioned in the East (at the bottom) but he is sometimes placed in the center. His color is blue. He rules over the element of water and personifies the skandha of form. In some systems, he is associated with the skandha of consciousness. Akshobhya’s lotus throne is supported by the elephant, symbol of steadfastness and strength.

His symbol is the vajra, also called thunderbolt or diamond scepter. The vajra denotes enlightenment, the indestructible, adamantine nature of pure consciousness, or the essence of Reality. In some traditions, the vajra signifies the union of man and the Buddha; one end of the vajra symbolizes the macrocosmic realm of the Buddha and the other end the microcosmic realm of man.

Akshobhya’s mudra is formed by his right hand and is the bhumisparsha mudra, the earth-touching gesture. It denotes unshakability. This is the mudra Gautama Buddha used to summon the earth to witness to his right to attain enlightenment when he was challenged by Mara, the Evil One.

Akshobhya’s paradise is Abhirati, the Land of Exceeding Great Delight. Buddhists believe that whoever is reborn there cannot fall back to a lower level of consciousness. Akshobhya’s bija is Hum, and his mantra is Om Akshobhya Hum.

Akshobhya says:

The way seems intricate, but the intricacy is the intricacy of karma woven and rewoven. The intricate undoing of the threads of karma is what seems to make the Path so complicated. But when all is said and done and all of those components of the threads of karma are consumed in one great violet-flame bonfire, you will come to know, and you will remember one day that I have said the entering in is simplicity itself, humility itself, purity itself.[5]

Ratnasambhava (Borodbur, Indonesia, 9th century)


The name Ratnasambhava means “the Jewel-born One” or “Origin of Jewels.” The Three Jewels are the Buddha, the Dharma and the Sangha. The Buddha is the Enlightened One, the Guru, the hub of the wheel of the Law. The Dharma is the Teaching, or the Law. The Sangha is the Community.

Ratnasambhava transmutes the poison of pride (spiritual, intellectual and human pride) into the Wisdom of Equality. Tibetan Buddhists teach that with the Wisdom of Equality one sees all things with divine impartiality and recognizes the divine equality of all beings. One sees all beings and the Buddha as having the same nature.

Ratnasambhava is the Dhyani Buddha of the South. His color is yellow, the color of the sun in its zenith. Ratnasambhava rules over the element of earth and embodies the skandha of feeling or sensation.

He is sometimes shown holding his symbol, the ratna (jewel) or chintamani (wish-fulfilling jewel that grants all right desires). The chintamani is a symbol of the liberated mind.

Ratnasambhava’s throne is upheld by a horse, denoting impetus and liberation. His mudra is the varada mudra. It is the gesture of giving, or charity, which portrays him offering compassion and protection to his disciples. His bija is Tram and his mantra is Om Ratnasambhava Tram.

Ratnasambhava says:

O blessed ones, God has so valued each one that to each one he has given the very image of himself, the I AM Presence, the Holy Christ Self, in whose image you are made. Find the jewel, find the jewel. Find the Sangha, find the Buddha, find the Dharma, all locked within the inner divine spark.[6]

Amitabha (Japan, 12th – 13th century)


The name Amitabha means “Infinite Light.” Amitabha’s Discriminating Wisdom conquers the poison of the passions—all cravings, covetousness, greed and lust. With this wisdom, the disciple discerns all beings separately yet knows every being as an individual expression of the One.

In the mandala of the Dhyani Buddhas, Amitabha is positioned to the West. His color is rose (red), the color of the setting sun. He rules over the element of fire and personifies the skandha of perception. Thus, the eye and the faculty of seeing are associated with Amitabha. The peacock with “eyes” on its plumes is his throne-bearer. The peacock symbolizes grace.

Amitabha’s symbol is the padma, or lotus. In Buddhism, the lotus can symbolize many things, including spiritual unfoldment, purity, the true nature of beings realized through enlightenment, and compassion, the purified form of passion.

Devotees aspire to be reborn in Amitabha’s Western Paradise, known as Sukhavati, where conditions are ideal for attaining enlightenment. His mudra is the dhyana (meditation) mudra. His bija is Hrih and his mantra is Om Amitabha Hrih.

Some consider Amitabha to be synonymous with Amitayus, the Buddha of Infinite Life. Others honor Amitayus as a form of Amitabha or as a separate Buddha. Amitayus is usually depicted holding a vessel of the elixir of immortal life. A tiny ashoka-tree often sprouts from the cover of his vessel, representing the union of the spiritual and the material.

Amogasidhi (Borodbur, Indonesia, 9th century)


The name Amoghasiddhi means “Almighty Conqueror,” or “He Who Unerringly Achieves His Goal.” Amoghasiddhi’s All-Accomplishing Wisdom, or Wisdom of Perfected Action, antidotes the poison of envy and jealousy. This wisdom confers perseverance, infallible judgment and unerring action.

Amoghasiddhi represents the practical realization of the wisdoms of the other Dhyani Buddhas. He is described as the Dhyani Buddha of the realization of the bodhisattva path. A bodhisattva is one who has forgone the bliss of nirvana with a vow to first liberate all beings.

Amoghasiddhi is the Dhyani Buddha of the North. His color is green, signifying the sun at midnight. He rules over the element of air and embodies the skandha of volition, also called the skandha of mental phenomena or tendencies of mind. His symbol is the vishvavajra, or double vajra. It is made of two crossed vajras and symbolizes the highest comprehension of truth and the spiritual power of a Buddha.

The throne of Amoghasiddhi is supported by garudas—mythical figures, half man and half bird. In relation to Amoghasiddhi, Lama Govinda says the garuda symbolizes “man in transition towards a new dimension of consciousness,…the transition from the human to the superhuman state, which takes place in the mysterious darkness of the night, invisible to the eye.”[7]

Amoghasiddhi’s mudra is the abhaya mudra. It is the gesture of fearlessness and protection. The right hand is raised to shoulder height with palm forward. The left hand is cupped in the lap or placed at the heart, fingers pointing inward. Amoghasiddhi’s bija is Ah and his mantra is Om Amoghasiddhi Ah.


Mark L. Prophet and Elizabeth Clare Prophet, The Masters and Their Retreats, s.v. “The Five Dhyani Buddhas.”


  • Bhikshu Sangharakshita, A Survey of Buddhism, rev. ed. (Boulder, Colo.: Shambhala with London: Windhorse, 1980), p. 372.
  • Detlef Ingo Lauf, Secret Doctrines of the Tibetan Books of the Dead, trans. Graham Parkes (Boston: Shambhala, 1989), p. 105; Tibetan Sacred Art: The Heritage of Tantra (Berkeley: Shambhala, 1976), p. 120.
  • Vairochana, “Balance Your Karma: Take the High Road,” Pearls of Wisdom, vol. 37, no. 3, January 16, 1994.
  • Indrabhuti, Jnanasiddhi, quoted in Lama Anagarika Govinda, Insights of a Himalayan Pilgrim (Berkeley: Dharma Publishing, 1991), p. 113.
  • Akshobhya, “Becoming Real!” Pearls of Wisdom, vol. 37, no. 4, January 23, 1994.
  • Ratnasambhava, “Elements of Being,” Pearls of Wisdom, vol. 37, no. 6, February 6, 1994.

Lama Anagarika Govinda, Foundations of Tibetan Mysticism (1960; reprint, New York: Samuel Weiser, 1969), p. 262; Insights of a Himalayan Pilgrim (Berkeley: Dharma Publishing, 1991), p. 84.