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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.

Attributes

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]

Variochana

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)

Akshobhya

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)

Ratnasambhava

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)

Amitabha

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)

Amoghasiddhi

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.

Sources

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.

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Nature of God Continued

7 Dec

Cosmic Beings

Continuing our journey through the various manifestations of God, we arrive at what are called “cosmic beings.”

Proceeding out from the Great Central Sun, beings who have earned the right through concentration of energy, of consciousness, of awareness of God, step down this release of sacred fire for lesser evolutions who have not passed the initiations required for them to contain such a concentrated manifestation of light. The term “cosmic being” is a title, not only a description. One newly ascended from the planes of earth with 51 percent of his karma balanced would not be termed a “cosmic being.” A cosmic being is one who is aware of self as cosmos, who can ensoul a cosmos and be aware of energy fields and the control of energy fields that are vast, beyond our ability to even comprehend.
There are certain cosmic beings who came forth when Saint Germain volunteered earlier in this century to help mankind and to give the dispensation of the violet flame. One was his teacher, the Great Divine Director; another is Mighty Cosmos, who releases the secret rays. Victory from Venus is also termed a cosmic being. It simply means their awareness of the God flame is able to approximate measures of cosmic consciousness, the highest that can be contained.[1]

The term cosmic being is used in two ways.  First, it denotes “an ascended master who has attained cosmic consciousness and ensouls the light/energy/consciousness of many worlds and systems of worlds across the galaxies to the Sun behind the Great Central Sun.”[2]

The second meaning is: “a being of God who has never descended below the level of the Christ, never taken physical embodiment, made human karma or engaged in sin.”[3]  Examples of such beings are the Five Dhyani Buddhas. The word “dhyani” is roughly equivalent to “meditation.” The Dhyani Buddhas are not historical figures, like Gautama Buddha, but transcendent celestial beings who symbolize universal divine principles or forces.

Solar Hierarchies

Now we will see how the “three” and the “four” multiply to make the next subdivision of “twelve”—twelve essential qualities of the Godhead.

Surrounding Alpha and Omega, then, are cosmic beings and the twelve solar hierarchies. These hierarchies of light act as step-down transformers. We refer to the twelve hierarchies surrounding the central altar by the names of the signs of the zodiac, for want of any other name. We speak, then, of a hierarchy of Capricorn, a hierarchy of Cancer, a hierarchy of Aries and of Libra. These hierarchies are mandalas of cosmic beings. For instance, the hierarchy of Capricorn could contain as its nucleus 144,000 cosmic beings acting as step-down transformers for the flame that is released from the heart of Alpha and Omega in the Great Central Sun which we call God-power. It is the energy that initiates cycles. Each of these twelve solar hierarchies has an appointment by God to release a certain aspect of the creative light.[4]

Twelve Solar Hierarchies

We find that the stepping-down of energies is individed over and over again. As the twelve hierarchies take the twelve parts, other hierarchies break these down. As frequency is stepped down, so other virtues are borne by separate lifestreams, by separate ascended masters, angels, archangels, and so forth. In the hierarchy of heaven, all have their place; all have their function.
The angels are beings who have not left the purity of God’s consciousness, except in some cases where they volunteered to incarnate in bodies like ours to help mankind. Angels that are called the seraphim and the cherubim who have never touched human creation, have never incarnated and been subject to the fall and the density of imperfection, maintain the highest purity of the consciousness of God. There are ministering seraphim and cherubim who make their way twenty-four hours a day standing before the altar of God and singing “Holy, holy, holy, Lord God Almighty!”[5] They hold the frequency of purity which they radiate to the lifewaves and evolutions that continue in the vastness of cosmos.
Scientists consider there are billions of galaxies. Billions of galaxies! When we think of the vastness of the galaxy we live in and then try to comprehend billions of these revolving around a Great Central Sun, it almost defies our ability to equate with the cosmos in which we live. And all of this controlled by hierarchy, cosmic consciousness, beings aware of self as God, as cosmos. And yet all of this which scientists have observed is still only the physical spectrum of the cosmos—a very thin line, a frequency. What is above and below this frequency is yet another vastness of cosmos, of infinity, and also of planes that still are part of time and space. We see that in examining hierarchy, we do need to expand consciousness even to contain a concept of what Morya calls commeasurement—the ability of the individual soul to measure itself against the Infinite, which is quite a task in itself.
The key hierarchies, then, are the twelve hierarchies that form the cosmic clock around the central sun….Then come the cosmic beings. We see a trinity, an order of manifestation where there are three kingdoms of servants, each serving as one of the aspects of the threefold flame.[6]

The Three Kingdoms

The Elemental Kingdom: The Power Ray

The following description of the elemental kingdom is from “The Torch Is Passed”:

The Elohim, the most powerful aspect of the consciousness of God, include in their hierarchy elemental builders of form. Elementals are the sylphs that control the air, the gnomes that control the earth, the undines that control the water, and the salamanders that control the fire element. These four aspects also govern man’s four lower bodies. Serving directly under the Elohim are the beings of nature—the four beings of the elements, who are the twin flames who have dominion over all of the evolutions of the gnomes, salamanders, sylphs, and undines.
Oromasis and Diana are the twin flames of the fiery element. Their salamanders may stand before you nine to twenty feet tall. When you see them, they are a moving rainbow fire with an identity in the fire. They are a white light—a white flame merging into the colors of the rainbow. They are a spectacular sight! They concentrate the energies of sacred fire. They are servants of man, servants of the ascended masters. They serve to keep the physical, mental, and emotional bodies clean by the action of fire. Oromasis and Diana have given dictations. They are ascended beings. But their salamanders are not ascended; they are serving in the planes of Matter. When the dictations have come forth from Oromasis and Diana, there has been an intensity of heat greater than the chelas ever imagined or dreamed they could experience.
Then there are Aries and Thor, twin flames of the air element, who also govern mental action. Under them serve the mighty sylphs who control the air currents, air pressure, and the purification of the air. And they are fighting the pollution of the air and bearing the burden of mankind’s pollution. We have the ascended beings Neptune and Luara, who control the beings of the water—the undines—and the flow of energy in the feeling body of mankind. Virgo and Pelleur control the earth element and the gnomes. All of these, then, serve under the Elohim.
The seven mighty Elohim and their divine complements, their feminine counterparts, are the builders of creation. It was they who responded to the fiat of the Lord God “Let there be light: and there was light” and the fiat of creation to create the worlds.[7) The term “Elohim” is a sacred sound. It is an intonation. Even the repetition of the name releases a tremendous power, and so we give it as a chant: Elohim!
We find that throughout the Bible there are hundreds of references to God as the Divine Us, as Elohim, which is a plural noun, showing that man’s awareness of God was as a plural being, as a dual being of the polarity of the masculine and feminine. The Elohim are the Spirits of God, the morning stars which sang together in the beginning.[8] They represent the power of creation—the blue ray, the blue flame in your heart. They represent, in the Trinity of Father, Son, and Holy Spirit, the Father aspect; or, in Brahma, Vishnu, and Siva, the aspect of Brahma—the thrust of creation that comes forth from the masculine aspect of the Godhead.[9]

The Human Kingdom: The Wisdom Ray

The second kingdom in the hierarchy, corresponding to the Second Person of the Trinity, is the kingdom of the Christed ones—the sons and daughters of God, including the seven chohans of the rays and their embodied chelas. These are the ascended masters, and this is you in the state of becoming an ascended master. Because you are evolving in time and space, your evolution will culminate in the kingdom that falls on the second ray, the yellow aspect of the threefold flame. It is the mission of the beings who serve in this order to anchor the mind of God, the intelligence of God, the directives of the Creator’s consciousness. And as we focus that intelligence, the beings of the elements become the servants to implement that intelligence, that intelling of the mind of God.
Therefore, serving in this aspect in this kingdom of hierarchy, we are given tests and initiations in the correct use of mental faculties, in the correct use of free will, in the reason of the Logos. And this is the action of the Word that is made flesh.[10] It is the Word incarnate that is that Second Person of the Trinity. That is this kingdom. So ascended masters and their chelas moving upward in the spiral of God consciousness comprise that order God has created to be the directors of creation and of the flow.[11]

The Angelic Kingdom: The Love Ray

Finally, the third kingdom, functioning in the pink flame of divine love: the angelic hosts—the seven mighty archangels and their divine complements and all of the different types of angels that serve mankind. They serve us at the level of the feeling body. They bring to us hope and joy and laughter, constancy, and a quickening. They sustain the mental concepts that we receive that are ours to hold in our kingdom, the second aspect. Without the angelic hosts, the concepts which we give forth would not put on the feeling body, the desire body that draws the tremendous momentum of the Creator for precipitation in the physical plane. There is very little that we can bring forth as alchemists unless we have the feeling of the creation, the intense love of the creation, the love of that which we are bringing forth.
The angelic hosts silently stand by the children of the light and the sons and daughters of God. They stand guard as sentinels, as pillars of fire, guarding our creation, guarding our consciousness, giving us that quickening in moments of doubt and despair when the mission must go on, when we must conquer. They infuse us with that energy which is the feeling of God, which is that momentum.[12]

The Balance of the Three Kingdoms

How do the three kingdoms relate to each other?  Are they completely separate evolutions or do they play complementary roles in the creation?  Mrs. Prophet explained it like this:

These three kingdoms working in balance, in harmony, are assigned to outpicture the trinity of the threefold flame of life on a cosmic scale. The very flame that burns at Shamballa, that is within our hearts—the blue, the yellow, and the pink—has all of this as ramification in the cosmic hierarchy. Studying these kingdoms of hierarchy, we also learn something about how we apply the flame that is in our hearts. We learn, then, that it is the energy of the blue ray, the thrust of power, that gives impetus to the idea that is contained within the mind of God. Without that thrust of energy, the idea has no momentum. It is like the arrow that is shot from the bow. It is the energy of the pulling back that gives the momentum to the arrow that is the idea of God going into manifestation.
It is the action of the pink flame of love that sustains the creation. This is the action of the Holy Spirit. The angelic hosts are instruments of the Holy Spirit. When we have received the thrust of power, the law, the blueprint of what has to be created, when we have set the mental matrix of the idea, when we have brought forth the creation through love, there is then the necessity to sustain and nourish the creation. That sustaining, that staying power, that staying energy, is always supplied by the angelic hosts. And it is supplied in ourselves by the development of love and the virtues, the qualities, and the feelings that are necessary.
We spoke of the balanced threefold flame as being the mark of the Christed One, the mark of attainment in the new age. We also see that on a cosmic scale in the Macrocosm, it is necessary for these three kingdoms to function in harmony so that in a planet, in a solar system, the threefold flame, as ensouled by hierarchies, is also in balance. If mankind evolving toward becoming masters of life do not even know that that is the path they are on, do not even understand initiation or the laws governing initiation, do not understand hierarchy as a chain of being, how can they pursue even their own way, even their own kingdom of becoming Christed ones? They know not that to become the Real Self is the goal of life. Since that purpose and that goal have not been set for mankind, they cannot even begin to understand the fusion with the other two kingdoms—the beings of the elements and the angelic hosts.[13]

The Seven Rays in the Three Kingdoms

God’s complexity of manifestation multiplies again as we discern how the principle of the seven rays permeates the three kingdoms.  In each kingdom, the beings that serve and evolve there are differentiated by their natural affinity for one of the seven rays.

The chart below shows different sets of hierarchs related to the seven rays: The Seven Elohim, who oversee the elemental kingdom; the Seven Archangels, who head the angelic bands on the seven rays; and the Seven Chohans or Lords of the Rays, who teach unascended mankind the path of personal Christhood.

hierarchs of the seven rays in the three kingdoms

Let’s conclude our journey with the mystery of the name(s) of God and his manifold manifestations.

As we have seen, many spiritual beings who interact with unascended mankind reveal their identity only partially, as expressed in their names:

  • Alpha and Omega: The first and last letters of the Greek alphabet that symbolize the beginning and the ending
  • Mighty Victory: Bearer of the consciousness of victory
  • Great Divine Director: One who holds in his causal body the divine plan for many lifestreams
  • Saint Germain’s name means “Holy Brother.”

In each case we have only been given a name for each one that expresses a particular quality of God. Their true, inner name, i.e. the key to their full identity, remains veiled from us.  Mrs. Prophet comments:

There is not a name in hierarchy that’s the name of the master. Saint Germain is not Saint Germain’s real name. El Morya is not El Morya’s real name. They are names that they use that keys into a certain portion of their causal body. If they gave you their total name, you would have control of their causal body, so they don’t give you the full name.[14]

Like these spiritual beings, every human soul has an inner name.  The inner name is a sound frequency that expresses the real, complete identity of that being. This sacred name holds the key that unlocks the power of the causal body of that being.  Thus, until people acquire a level of self-mastery that precludes misuses of that power, their own inner name as well as the true names of the ascended hosts will remain veiled from them.

Conclusion

This concise overview of how the ascended masters explain the nature of God has shown us a number of principles:

  1. God is One
  2. God exists and acts both within and beyond the creation that we know as the cosmos or the universe
  3. The Supreme One God is not really knowable by human beings
  4. God steps down his vibration and manifests in and through myriad beings and lifeforms at many levels of existence; he can be known by human beings through these many manifestations
  5. All life, having the essence of God in it, is meant to evolve by assimilating more and more of God’s consciousness

[1] “The Torch Is Passed.”

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

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

[4] “The Torch Is Passed.”

[5] Rev. 4:8.

[6] “The Torch Is Passed.”

[7] Gen. 1:3.

[8] Job 38:7.

[9] “The Torch Is Passed.”

[10] John 1:14.

[11] “The Torch Is Passed.”

[12] “The Torch Is Passed.”

[13] “The Torch Is Passed.”

[14] Elizabeth Clare Prophet, December 8, 1977

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