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The Cosmic Story

We are Part of
"Appreciate and learn from the
plan and dream for the future
and live in the here and now!"
Here you will find a compilation of the spiritual movements, the battles and heroes
recounted century by century during the Age of Pisces.
There are many purposes we have for compiling this History. One can scarcely begin to
understand the movements and activities of the Brotherhood without understanding in some
familiarity the history of what came before. Further, I have found that it helps immensely to
know the Path and the lives and deeds and character of the Saints and Heroes of history,
whose teachings and spirit are brought to their next stage through the Summit Lighthouse
The step by step revelation of higher, deeper, more practical understandings of various
forms of spirituality, of Christ-I-AM-ity, of the many facets of the Path brought forth by
different people in different cultures and times, this I have found most enlightening, quite
nourishing and simply delightful. It leads to a confidence based upon understanding more
one’s past, to a broad view of the spiritual vistas and landscape that surrounds us. It is like
knowing the story you and your mission are a part of. It is a great help in conquering the spirit
of fanaticism, which I now perceive to be based so much upon gross ignorance of so many
precious teachings, precious experiences, precious miracles, precious stories of life.
The illuminations of the peoples of Europe and the Americas brought by the great lights of
history sent from Above is challenged point-counterpoint by the emissaries from Beneath, the
dark ones who have persecuted, murdered and hindered in every way possible the
lightbearers, and if not possible in life, they have worked to destroy or corrupt their works, and
have humanity forget what was brought forth with such great exertions.
Someday we hope to have excellent excerpts from the best books on our heroes divine.
Until that time we have resorted to readily available materials on the Internet, often Wiki
These heroes of this quite human race becoming an I AM Race have often been quite far
from perfect, and we have shared below many such examples.

In observing these difficult lives, where great souls were so covered over by the mists of this
world and Western materialistic ignorance that they fell into tragic deeds, deeds that they
would never do if free and in their right mind - in observing this I have found a certain peace.
One point taken from this being that we should not set an unrealistic standard for ourselves
and then feel it to be impossible to reach it. We make it by Grace and by sincere, ardent Love.
If we look at the last embodiments of Saint Germain, he tremendously accelerated after his
Francis Bacon performance, stepping up into the adept realm when he apparently walked to
his Master’s Racozy Mansion retreat and put on the adept-character we see return as the
Wonderman of Europe.
Similarly, Morya in his last life as a Rajputin prince of India shrugged off the density of the
Western embodiments, accelerated on the path of the adepts and rose to his office of Lord of
the First Ray.
Elizabeth Prophet left her embodiments as Marie Antoinette and Elisabeth of Austria far
Also, Jesus has told us he would have us call him “brother”, and call Maitreya father, as he
So, in short, we are truly not so far from them. As they accelerated, so can we. So we must.
And so now from beyond the Veil they have given us the Teachings that we can use to gain
our adeptship HERE AND NOW on THIS plane, not waiting for the transition to higher realms,
nor to go into a secluded conclave of Adepts. We have their radiation, mantles, and teachings
to make it happen here below as we cut through the veils of samsara, drive our Christhood
into manifest action, and cast the dark ones out of the earth at last.
So let it be.
Now we are called to wield the divine powers here below and set the example of becoming
Christs while incarnate within the very teeth of the mechanized, materialistic insanity parading
around us. Do we not have vastly more Teachings than the saints and now-ascended ones
had during the Piscean Age? This is possibly often true even for those who had direct contact
with the Great White Brotherhood, i.e., we have even more than them, at least in many
regards. There is simply no parallel to the illumination that came forth through the Summit,
Bridge and I AM Activities.
The Masters have moved heaven and earth to see that we have the keys needed to return
mankind to purity, for raising up the fallen Kundalini, for re-expanding the miniaturized heart
flame, for spiritual protection, for judgment upon the forces of evil, for understanding the laws
of karma and the modus operandi of the dark ones, for healing the soul and inner child, for
understanding the path of testing, and so much more.

“Yet in many quarters the parallel missions of both Jesus and Gautama were thwarted by
those who were determined to destroy both Christianity and Buddhism. The fallen angels put
down the notion of the indwelling Christ and the indwelling Buddha. They confused many
souls who originally knew that they were a part of God and that they needed no others but the
saints to guide them.
Behind closed doors the false priests, wolves in sheep’s clothing, confused the souls of God
and bound them to outer rituals and doctrines. They didn’t teach them to cultivate the inner
flame or to experience the infusion of the sacred fire of the heart that God has freely proffered
to his sons and daughters. Thus these false priests succeeded in putting down the religion of
the Sacred Heart and the indwelling Buddha.
Today much of orthodox religion is a man-made religion... Often those who follow it do not
find the true path of salvation but instead they are circumscribed by a rote orthodoxy that
binds them to the wheel of rebirth.
And the coup de grâce is that the Western clergy denied the twin pillars of reincarnation and
karma which, if acknowledged, would have led Christians to the throne of their immortal
birthright. And the devotees who do attain union with God right here on Earth do so purely by
the fervor of their hearts.”
Archangel Uriel and Aurora thru ECP: 3-23-1996 at Medellin, Colombia

There are many purposes we have compiling this History. One can scarcely begin to
understand what the Summit Lighthouse actually is without understanding in some familiarity
the history of what went before, and further, it helps us so much to know something of the
Path and lives and deeds and character of the Saints and Heroes of history, whose teachings
and spirit are brought to their next stage through the Summit Lighthouse teachings.
The illuminations of Life brought by the great lights of history sent from Above is faced point
counterpoint by the emissaries from Beneath, the dark ones who have persecuted, murdered
and hindered in every way possible the lightbearers, and if not possible in life, they have
worked to destroy or corrupt their works, and have humanity forget what was brought forth
with such great exertions.
Someday we hope to have excellent excerpts from the best books on the heroes of our tales
divine. Until that time we have resorted to readily available materials on the Internet, very
often Wiki articles.
The heroes of our human race have never been perfect, and we have shared many such
examples. Godfre had his Richard the Lionhearted, Lotus her Elizabeth, Lanello his Louis XIV,
Becket his indulgences, Saint Germain his misdeeds as Columbus...
In observing these difficult lives, where great souls were so covered over by the mists of this
world that they fell into often tragic actions that they would never do in their right mind- in
observing this I have found a certain peace that one does not have to be remotely “perfect” in
a goody-goody, spiritually-correct sense, to make it Home. One point of this being that we
should not set an unrealistic standard for ourselves and then feel it to be impossible to reach
If you look at the last embodiments of Saint Germain, he tremendously accelerated after his
Francis Bacon performance, stepping up into the adept realm when he apparently walked to
his Masters Racozy Mansion environment and put on the adept-character we see return as the
Wonderman of Europe.
Similarly Morya in his last life as a Rajputin prince shuffled off the density of the Western
embodiments, accelerated on the path of the adepts and rose to his office of Lord of the First
Jesus has told us he would have us call him “brother”, and call Maitreya father, as he does.
So, we are not so far from them. And from beyond the Veil they have given us the Teachings
that we can use to gain our adeptship HERE AND NOW on this plane, not waiting for the
transition to higher realms. We have their radiation, mantles, teachings to make it happen
here below.
We are called to wield the divine powers here below and set the example of becoming
Christs while incarnate within the very teeth of the mechanized, materialistic insanity parading
around us. Do we not have vastly more Teachings than the saints and now-ascended ones
had during the Piscean Age? This is probably true even for those who had direct contact with
the Great White Brotherhood, i.e., we have even more than them. There is simply no parallel
to the illumination that came forth through the Summit, Bridge and I AM Activities.
The Masters have moved heaven and earth to see that we have the keys needed for raising
up the fallen Kundalini, for re-expanding the miniaturized heart flame, for spiritual protection,
for judgment upon the forces of evil, for understanding the laws of karma, for healing the soul
and inner child, for understanding the path of testing, and so much more.


Gracious Reader ours:

Do see if you can find yourself in this history, perhaps as a support player,
perhaps as a student of their writings, perhaps as a secretary of a Hero, perhaps on
either side of the endless wars and conflicts manipulated by the fallen ones.
We will begin with an account from an I AM the Witness, which were the
recordings of many testimonials of Keepers of the Flame published at the end of
various Pearls of Wisdom, the weekly dictations sent to us over many years in the
Summit Lighthouse. This shows the power of the Violet Flame to consume the
negative records, including those recounted in this document. As you read the
History, I suggest you make calls, using your creative genius. The call to arrest the
spirals of darkness that move through the centuries unless they are challenged is
important. The challenging of evil ideas is important.


..."One evening while a lady was in a group violet-flame decree session, she had a vision of
the violet flame transmuting the records of one of the bloodiest battles of the Civil War--
The battle began early in the morning of April 6, 1862, when 42,000 Union soldiers were
camping near Shiloh church, a simple log structure close to the Tennessee river. The troops,
who expected no attack and did not dig defensive fortifications, were surprised by a
Confederate army. The battle lasted two days and ended with the retreat of the Confederate
army after 25,000 Union reinforcements arrived.
Yet it could hardly be called a Union victory. Over 20,000 Americans were killed--almost as
many blue as gray. On the first night, the wounded left on the battlefield huddled together for
warmth, with some dying in the arms of their enemies.
More Americans were killed during the battle of Shiloh than in any Civil War battle up to that
time and more than in any of the three previous wars the nation had fought. One field was so
covered with bodies that, as General Grant wrote, "it would have been possible to walk across
[the entire field] in any direction, stepping on dead bodies without a foot touching the
ground." (6)
Such a bloody battle left scars on the souls of everyone who participated--those who
survived and those who perished. And it left a scar on the soul of a nation.
As she was decreeing, she had a vision of the violet flame transmuting the records of the
event. She saw Shiloh at the end of the first day of fighting, when both sides had retreated,
leaving the field to the dead and wounded. She wrote:
A light bleak rain was falling, causing the campfires to smoke, adding to the smoke from the
day's fighting. This smoke hung low over a field terrible to behold. Dead, dying, wounded and
exhausted men lay everywhere. I held my breath and beheld this scene and its pain.
Then, falling with the rain, came violet sparkles of light. This grew until the rain became a
violet-flame downpour that eddied in pools around the bodies nearest to me. And then the real
beauty began.
The violet light entered the hearts of the dead, who were all gray looking, and began to
pulse out from there. From the deepest levels within their bodies, the violet light radiated out
until the soldiers became violet, then pink and, finally, alive! Each soldier was surrounded by
hundreds of angels and elemental beings who breathed the violet flame into him.
Wounded soldiers had the violet flame run over their wounds until they were sealed up and
healed. As the soldiers were either healed or raised from the dead, they turned to help the
heavenly beings bring others near them to life.
«I saw one group of Confederate soldiers come alive and then help a Union drummer boy
who had fallen in their midst. With great tenderness, they lifted him and his banner of the
Union to their shoulders and paraded him around the field.
Thousands of men, bathed in the violet flame, just rolled out of death, stood up and hugged
their fellowmen, regardless of uniform. I felt such infinite bliss as I watched this joyful vision
spread across the entire battlefield--thousands of lightbearers rejoicing, thoroughly removed

from the pain of the past and in an awakened Union at last.
The vision expanded as if I was moving upward, so I could see for miles around the
battlefield. Angels were bringing fathers, wives and family members who had suffered the loss
of these brave men to this grand reunion.»
From Shiloh, the violet flame swept over the other battlefields--Gettysburg, Chickamauga,


So we begin with an end, an end of karma and crime and pain that is. And the means to that
end is to invoke that marvelous flame of Mercy advocated by Prince of same, Saint Germain
by name:


Spoken by the mystery man, PROSPERO

Now my charms are all o'erthrown,

And what strength I have's mine own,
Which is most faint: now, 'tis true,
I must be here confined by you,
Or sent to Naples.
Let me not,
Since I have my dukedom got
And pardon'd the deceiver, dwell
In this bare island by your spell;
But release me from my bands
With the help of your good hands:
Gentle breath of yours my sails
Must fill, or else my project fails,
Which was to please.
Now I want
Spirits to enforce, art to enchant,
And my ending is despair,
Unless I be relieved by prayer,
Which pierces so that it assaults
Mercy itself and frees all faults.
As you from crimes would pardon'd be,
Let your indulgence set me free.
From The Tempest by ‘Shakespeare”

These are the final words of the final play of the Lord of the Seventh Ray-to-be. Truly he
foretold the gift of Violet Flame Mercy in words most pregnant with meaning.

The Master Kuthumi gave extensive commentary on the seeds of error and compromise
within the first leader of the Church, Peter, and its ramifications down the ages. This
account is concluded under the 1500s section where Peter’s future life as Henry the VIII
is told,
with all its vast ramifications in the history of the world and spirituality.


Accounts vary from ECP and Mrs. Innocente on the travels of Mother Mary
to prepare the way for what was to come in Pisces. Both are interesting.
These puzzling and frustrating differences are something to ponder.

For 2000 years, the lightbearers of the West have been sustained by this nourishment
from heaven.
This first section on the Eucharistic traditions sets the stage for the Eucharistic Miracles
recounted under the 800’s section.


Perhaps the crown jewel of this compilation, this material concerns what are asserted
as legends permeating the Americas that the Master walked among the Indian nations,
probably until 200 AD.
He walked and taught the people, no tribe too warlike, no tribe too wil for him to offer
his teachings to.
He raised up groups of 12 disciples everywhere, he won the hearts of the people,
and converted nations from slavery and human sacrifice.
He gradually came to see the future ages and the coming times of the American
the coming of the Spaniards and much more, and saw visions of a future age,
five cycles of the Dawn Star after the coming of the Spanish- which comes to 2039.

Vol. 30 No. 84 - Beloved Jesus Christ - December 31, 1987; thru ECP
“Thus, beloved, it would seem an inopportune hour
that I was called at the age of thirty-three to give my life
for the judgment of the Watchers, the archdeceivers,
the then highest ranking fallen angels in embodiment on earth
who were in the Roman Empire,
who had infiltrated the highest ranks of Judaism
and were elsewhere on the planet not recorded in the history of that time.
Blessed ones, I did give my life and I did take it again as prophesied.
And I did remain and move on in a glorified body that was yet physical to teach
and preach to my disciples and to the world.”

This is an interesting study in the different versions of the Christos, the Trinity and such. If the
accounts I have seen are accurate, it would seem that the Catholic Church did have a closer
approximation of the Truth than the Arians, and many other systems brought forth as
alternative ideas to comprehend the Cosmic Mysteries.

Surely among the greatest of Saint, Saint Patrick deeds in challenging the Watchers of his day
are held up by Sanat Kumara as our example for today. ‘Tis said that he prayed a hundred
times a day, and that for seven years after his mission that no foul spirit could enter Ireland!

Clovis, Lanello, brought Christianity to France
King Arthur and Camelot


In the 500s, Emperor Justinian closed the Western mind to reincarnation, the holy
Mysteries of personal Christhood, the works of Origen and higher thought.
The Dark Ages descended. Not that much worth writing about for 500 years!

Mohammed came with a mission from Archangel Gabriel, but quickly was draw away from
alignment with his inner Presence, from what I understand.
“Ages ago the Teacher Mohammed had to promise to the warriors of Islam raptures in
Paradise. Will I have to promise the glitter of rubies? One must proceed without expectation;
otherwise, deplorable is the waste of the time of eternal evolution.”
Leaves of Morya's Garden II

I have put here an article about "GOD" from a traditionalist Hindu perspective. Since
Hinduism is such a broad minded, universalist system, this writing helps us to put this
history of primarily Western spirituality in perspective. The Hindu conception of God
and such I find to be particularly interesting in light of the material on Jesus’ teachings
to the ancient peoples of the Americas.

Charlemagne and his wars moved toward establishing the formation of Europe to be.
The astrological configuration of his crowning showed the patterns that would unfold in
Europe over the centuries to be.

I have included some articles on the History of Russia- which I feel is something every
lightbearer would do well to know, considering the key role of Russian chelas of Morya
in this time.

*********** Eucharistic Miracles- these have to be read to be conceived...


Padma Sambhava's revolution in Tibet came during this century. Many prophecies of
the future are cited as coming from him. They appear quite inflated to me, which is
consistent with a comment from the Agni Yoga books on the attitudes of the Eastern
compilers of the legends of Shamballa. Basically, they feel very free to say anything
that will tend to build the glory of Tibet and the Buddhas in people’s minds.
Also here is a summary of some of the Teachings cited as being from Padma on the
tremendous power of the Golden Mantra to deal with the prophecies of difficulties to


Confrontation in Europe over the roles of Church and State

Cathars of France

Saladin and Richard the Lionhearted duel over Jerusalem

Thomas Becket in England [Morya]


"Aquarius is the entrance into a vast cosmos... Beloved ones, come what may, be pioneers
of the Spirit... Determine to pass through the eye of the needle... and to hold before you the
vision of that light at the end of the tunnel...
My vision of the Age of Aquarius is one of endurance- those enduring the soul-testing and
the path of initiation, receiving the crown of life...
My vision of this age is that you will lay a foundation when it is possible to lay a foundation,
and that you, by the gathering of your knowledge and your professional experience from all
walks of life, will be ready to lay that upon the altar of God and see how the new age may
start and have a new chance, no longer infiltrated in every field by the betrayers of the
I envision an age when life in its wholeness can truly be lived, for the practitioners in health
may deliver what God designed to be the answer to all physical burdens and problems...
Aquarius is indeed a new cosmic cycle and a new beginning. And this is why we desire to
see you be there to enjoy the fruits of your labors and the momentum of your victory, to be
there and to launch a new era...
My vision is for the victory, beloved. And my vision for you is that you is that you will find
in the ingenuity of your souls the means to... raise up the green shoot of new life on earth. Let
the green shoot be the sign of Aquarius....
You will not know until all is said and done on planet earth just how much you have
counted for the light and for the victory. I send you forth, for you alone can pass your tests.
You alone must figure out and calculate how you will achieve your victory, given the equation
of an age."
Saint Germain, May 21, 1989


Editor: The Bridge material, at its best, is so simply beautiful and soul nourishing I feel it just
has to be included as much as we can. However, the intrusion of error, especially at the
oddest times, is not to be ignored, and makes the reliability of the material problematic. A
friend of mine reports that he was told by a staff member long ago that the Messenger
Elizabeth had told her that the Memoirs of Mary book cited below was a “pure book”. Yet, not
wholly so, as is clear from certain questionable elements.
For those of my gracious readers enamored by the Bridge material, as I tend to be, please
consider the following teaching from the Messengership of Elizabeth, on the journey of Mary
after Jesus’ crucifixion. It is followed by Mrs. Innocente’s version. Comparing the two, and
keeping in mind the list of people that Mrs. Innocente included Ignatius of Loyola the Thrice
Foul, I find it sobering. Kuthumi in his 1976 Pearls says Loyola was part of the evil Sanhedrin
who plotted Jesus’ murder. Here is the excerpt from what we assume is ECP's work compiled
in The Masters and Their Retreats:

This is from the Summit’s The Master and Their Retreats. Below that comes the Bridge to
Freedom’s version.
“Since her ascension, Mother Mary has appeared throughout the world, producing many
miracles of healing. She set the stage for these appearances in the later years of her final
embodiment, when she visited various areas of the world accompanied by John the Beloved
and five others. They went first to the retreat of Luxor, Egypt, and then on a voyage by boat
to the Island of Crete across the Mediterranean Sea, through the Straits of Gibraltar, stopping
at Fatima in Portugal, Lourdes in Southern France, Glastonbury in the British Isles and Ireland.
In all these places, Mary and those serving with her drew focuses of the fifth ray, establishing
the flame of science, healing and precipitation, preparing the way for these who would come
after her to amplify the Christ consciousness.
These visits laid the foundation for the work of the apostle Paul in Greece and her own
appearances at Fatima and Lourdes. The Holy Grail, the cup used by Jesus at the last supper,
was buried in a well at Glastonbury. Here was planted the flame of the Christ, which later
inspired King Arthur to form the Knights of the Round Table and o engage in the quest for the
Holy rail.
Saint Patrick drew upon the focus of the threefold flame placed in Ireland and later taught
the mystery of the Trinity, using the shamrock to illustrate the oneness of the Father, Son and
Holy Spirit. The emerald-green healing flame remains the symbol of Ireland and the
remembrance of that journey long ago by those seven representatives whose devotion to the
seven rays enabled them to succeed in paving the way for the expansion of Christianity
throughout Europe and ultimately the Western Hemisphere.”
[page 213-4]

Ed. Note that a major difference is in the number of travelers and the role of John the

Mother Mary and Friends

Set the Inner Foundation of the Age of Pisces to Be
Excerpted from Memoirs of Beloved Mary, Mother of Jesus
(Heretofore Unchronicled)
by Thomas Printz

“Since her ascension, Mother Mary has appeared throughout the world, producing many
miracles of healing. She set the stage for these appearances in the later years of her final
embodiment, when she visited various areas of the world accompanied by John the Beloved
and five others. They went first to the retreat of Luxor, Egypt, and then on a voyage y boat to
the Island of Crete across the Mediterranean Sea, through the Straits of Gibraltar, stopping at
Fatima in Portugal, Lourdes in Southern France, Glastonbury in the British Isles and Ireland. In
all these places, Mary and those serving with her drew focuses of the fifth ray, establishing the
flame of science, healing and precipitation, preparing the way for these who would come after
her to amplify the Christ consciousness.
These visits laid the foundation for the work of the apostle Paul in Greece and her own
appearances at Fatima and Lourdes. The Holy Grail, the cup used by Jesus at the last supper,
was buried in a well at Glastonbury. Here was planted the flame of the Christ, which later
inspired King Arthur to form the Knights of the Round Table and o engage in the quest for the
Holy rail.
Saint Patrick drew upon the focus of the threefold flame placed in Ireland and later taught
the mystery of the Trinity, using the shamrock to illustrate the oneness of the Father, Son and
Holy Spirit. The emerald-green healing flame remains the symbol of Ireland and the
remembrance of that journey long ago by those seven representatives whose devotion to the
seven rays enabled them to succeed in paving the way for the expansion of Christianity
throughout Europe and ultimately the Western Hemisphere.” [page 213-4]

Thomas Printz was a pen name for El Morya. Here is his Forward to the book, Mary’s words
come after.

"Every 2000 years a new spiritual outpouring is released to bless our Earth and Its
evolutions. Great Beings volunteer to take embodiment in order to establish the particular
magnetic and radiating center through which that spiritual outpouring may enter the souls of
men. Even as light, heat and fecundating power is focused to the Earth through our physical
Sun, so must there be a focal point through which all blessings enter the world of men.
Approximately 2000 years ago, the Christian Dispensation was destined by God to bless the
race. The beloved Master Jesus was chosen as the Being Who would descend into physical
embodiment and, with the help of other dedicated individuals, present the Truth which would
be the foundation of that Era. his Holy Mother (Mary), His blessed Father (Joseph), His disciples
and the apostles pledged themselves to help Him fulfill His destiny. From the time of His
conception until the day of His Ascension, His spiritual strength was upheld by loving,
consecrated, faithful friends and family.
To complete His service, His Mother and the disciples formed a spiritual community, bound
together in love for God, for Jesus, for the New Dispensation and for all mankind. Thus, even
after His Ascension, Jesus was enabled to radiate His blessings and anchor His Rays through
the minds and bodies of His loved ones on Earth, leaving a strong foundation upon which the
Christian Era has been built and sustained through the ages. All beginnings are small, from the
human embryo to a planetary System.
This book is written to inspire the people of today to a like achievement in building a spiritual
foundation wherein health, peace, illumination and opulence shall be the common heritage of
all God's children.
Beloved Mother Mary has kindly and generously consented to bear Her heart, hoping that
the trials, the test of perception, the general experiences of Her day might inspire some few to
a like endeavor in this day. We thank Her and bless Her for the energy released to make such
a record available to all. We thank and bless all those whose individual and collective energies
made it possible to translate the pure energy of Her Heavenly heart into words that can be
read by every man."
Sincerely, Thomas Printz
Chapter 10, page 130:
"... After the Ascension of the Beloved Jesus from the Hill of Bethany, those of Us Who knew
of the coming of the Holy Spirit prepared for the first Pentecost. Our Beloved Matthew was
keeper of our funds and it was His responsibility to see that We secured an upper chamber
where the disciples might meet, right in Jerusalem. Here the first baptism of the Sacred Fire
pouring through them gave them that comfort which their hearts so much desired and that
confidence and faith which their souls required. This they had formerly received from the
proximity to Jesus' visible Presence but it seemed to recede from them with His ascending
form. Right after the Crucifixion and the Resurrection, things were very quiet so far as the
Sanhedrin and the Roman Government were concerned, for they felt they had put an end to
this particular menace to their authority. However, the Beloved Jesus suggested that we
should in no way draw attention to Our small, humble community in Bethany. He asked Us to
go down into Jerusalem and prepare for that Pentecost, using great wisdom in all Our actions
so as not to draw upon our heads any undue wrath.
Therefore, at that Pentecost with which you are all familiar, when the radiation of the
Beloved Holy Spirit poured down, the disciples were filled anew with vital fire; with the desire
to go forth and preach the Gospel. Now they felt even a thousand fold more strong than they
did when they were in the actual Presence of the Beloved Jesus. Personally, I was greatly
relieved when this took place because that ten days after the Ascension was a great drain
upon My strength. They all leaned on Me for faith and confidence in that seeming "loss" of the
proximity of the physical association with their Friend, Jesus.
For a time we abided in this comparative peace and we planted our grain, flax and trees. We
sheared are sheep and wove our garments. In the evenings we wrote the simple Gospels. The
women sewed and embroidered and the disciples themselves taught those who came to Us.
Then one day there came a message from Joseph of Arimathea who had great business
holdings in the British Isles. It was requisite for him to sail west on a trip to Britain and he gave
us the invitation to accompany him. As we had been told by the Beloved Jesus that sometime,
previous to Our Own victory and Ascension, it would be necessary to carry the "Cup" to the
British Isles, We felt within Ourselves that this was the hour of opportunity. At about the same
time We heard that Pilate was to be replaced by the Romans and we knew then that the new
Governor would not be as lenient as Pilate had been. The disciples therefore thought it wise
for Me to be removed from that place temporarily, so we made our simple preparations to join
Joseph's caravan and go west.
Joseph of Arimathea, like all men of great wealth in his day, had many slaves and those
slaves manned the galleys of his boat. I said to him: "Joseph, We cannot carry that Sacred
"Cup" with slave labor". He said: "No, truly, that could not be". Then from among the
Christians of our little band we received offers from enough of the gentlemen to man each oar
when required—when the winds of Heaven did not provide the sufficient motivating power for
the sails. We left John in Bethany to hold the daily tryst with Our Beloved Jesus. He also left
Andrew and Mark and with Us We took Peter, James, Bartholomew and Nathaniel. We also took
Mary of Bethany but Martha remained at home to watch the household with her usual care.
Pilate's wife also came with Us for she was to return to Rome and We thought to leave her
there en route. We were a simple but dedicated band. I remember, as We all knelt that final
morning and John gave us the benediction, We felt the Presence of the Beloved Jesus.
The first bloom of My youth was gone and the journey seemed long to Me. I wondered within
Myself whether I should ever return to the scenes so dear to Me because of the Christian
pageant of which I had been a part. However, I did—I returned again! Tomorrow I shall tell you
of those last days and of My own victory. However, today we shall continue the story of Our
We passed Alexandria (in Egypt) and Joseph asked me if I would like to visit Luxor. I was
indeed delighted to have the opportunity. As you know, Alexandria is quite a distance from
Luxor and Joseph's boat could not take Us all the way. So, Joseph and his group waited for Our
return at Alexandria while Peter, James, a few others and Myself went to Luxor.
There I renewed My association with the magnificent Hierarch of that Retreat (Serapis Bey)
and give Him My personal gratitude for His assistance in that victory of the first Resurrection
I stood in the Halls of Luxor, smelled the fragrance of those lovely lilies and felt the Flame of
the Ascension pass through My body. I so much enjoyed that association, short and sweet as it
Then as We returned to Alexandria, to Joseph and his group and join Our caravan, We
stopped at the Island of Crete near Greece. There we stayed a month and the Beloved Jesus in
His great kindness came to Us and helped Us magnetize and prepare the way for the "Great
Persuader" the Apostle Paul (today, the Ascended Master Hilarion). He was later to bring the
light into that land. Then, as We left Crete, We headed toward Rome. You will remember that
We had with us Pilate's wife whom we were to leave at that city. However, the Beloved Jesus

came to Us and said: "Stop not in Italy as there is already a great movement begun against
Christianity. Move onward". So we did go on and Pilate's wife was very glad for the opportunity
of continuing the journey with Us.
Then we sailed onward to the very tip of the Iberian Peninsula. There I disembarked in order
to make the pilgrimage through Fatima, through Lourdes, through Orleans, through all the
places that would be magnetized later. I stayed and prayed some time in each one and the
current of energy from My Own heart drew down those special Rays which some great soul
would later vitalize. When I came to the north of France, we met the kindly Joseph of
Arimathea again and he carried us across the Channel to the magnificent Isle of Britain. As we
set foot upon the shores, I carried the "Cup" within My Own hands and all of Us knelt on the
sands. As we were so kneeling, the Beloved Jesus manifested and gave the first benediction
and ceremony of the Holy Grail. It was this etheric record into which the Beloved Arthur (King
Arthur of the Round Table) was to "tune in" so powerfully later. The "Cup" was left by Us in
We remained in the Isle of Britain for some time, traveling up to Scotland and Wales. We
then went into Ireland where a few hundred years later another disciple of Lord Maitreya (the
Beloved Saint Patrick) was to render a service to life. Again we magnetized that place through
prayer, by invocation and by devotion to God until those mighty currents stood as a living
pillar of vital fire and light. Into this pillar of light the mighty Patrick walked, in His outer
consciousness not even knowing of this preparation made for Him by Those who went before.
Even so, He felt that strength and fire which enabled Him to bring the Christian faith into
Ireland. How seldom does mankind know the prayer, the invocation, the magnetization and
the application that makes their Ministry possible as they place their feet in the shining
footprints of those who preceded them.
We had a lovely stay in the Isle of Britain which was destined for a great future. Here Francis
Bacon (now the Beloved Saint Germain), desired to establish a "United States of Europe",
hoping, if it were successful, to extend it to the rest of the world. Here also the Beloved Jesus
gave a blessing through radiation that one day all mankind shall see in its fullness. We left
three of Our party in Britain and started a long journey home around the Rock of Gibraltar,
through the Mediterranean.
I was so glad to see that lovely old granary and I was glad to see the seeds that I had
planted fully grown and bearing a fine harvest. It was good to see the trees We had planted
grown so tall and strong. I was delighted, too, to see the beloved brothers and sisters who
rushed forward to meet Me and then to kneel down in the privacy of My Own little room and
kiss the ground of Judea. Thus, at the close of this trip, was Our great mission accomplished.
After that, I had but to abide within the patience of the Great Law until My call should come;
until I should hear My Beloved Son say: "Mother, Your Hours are Accomplished. Now, COME
Thank You for Your Loving Interest. Good Evening!"

Chapter 11, page 142: "... Now we shall turn again to the story which I have woven for you
with much joy. While I have been doing this, I have woven into the substance of your worlds a
realization of Our actual, practical reality as individuals.
During the journey from Judea to the aisles of Britain, from time to time I was prompted to
draw into our company certain lifestreams from the various countries to which we passed.
There again the state of "listening grace" was so important. Perhaps I would be just walking
along the road or visiting with some friends and I would suddenly hear a very delicate burst of
music when I would pass through the aura of a specific soul. I could feel and sense that
vibration in My body. It was just as delicate as the song of a bird, scarcely discernible; yet,
when I would hear that, I would pause and look around to see whom I was to invite to
accompany Us.
Out of the land of Egypt alone, I drew twelve individuals. From Greece we drew several more
and when Joseph (of Arimathea) put us ashore in Portugal, we began that long wearisome
journey through Spain and France. Crossing the Pyrenees is no small task when one has not
the comfort of carriages or sometimes a donkey. We drew from Portugal those who were to be
the children of Fatima later and we drew from Spain those who were to be known later as

Loyola and Xavier. [Ed.: The presence of Loyola in this list is problematical, as in the Summit
Teachings detailed by KH [1976] Loyola was described as a Pharisee or Sanhedrin who plotted
against Jesus. Again, the Bridge material is clearly not entirely reliable] We drew from France
a small child who was later to become Bernadette. All of these we gathered into our group,
depending upon the courtesy of Our host to accept Our ever-increasing number. When we got
to Glastonbury we abided for some time, as we were making certain records for a future day.
There we drew a very small infant who would one day be the Mighty Saint Patrick and glad I
was I had women in My company to help me care for him.

Those of you who have crossed the English Channel or know the rough seas off the shores of
Spain, can imagine what it was to travel these seas with small children and not so large a
vessel, propelled by oars and sails. Sometimes We were becalmed for days in the blazing sun
and sometimes tossed about like a chip on those rough seas. Then I was glad we had woven
cloaks for ourselves from the warm wool of the sheep. These made us more comfortable but
even so, there was very little privacy and very great proximity among those who were
comparative strangers. Yet, we made that journey in such harmony. Those oarsmen, with their
strong arms, as it beat out the path for that vessel through the blue waters of the
Mediterranean, were creating for themselves the right to be the first Knights of Arthur's Court.
How long is the karma woven before the day of opportunity, which gives man the right to wear
the Crown of Victory!
It was a long journey back, but we finally returned to Our home. You will remember we had
left the beloved disciple John in charge while we were gone. John was a visionary and a
dreamer. He was a mystic but not a practical man. Therefore, when We got back, Peter (the
Patriarch of our new activity) was distressed indeed to find that, although through Martha's
care the household had run smoothly, individual liberties had run down the morale of our new
community. Peter said to James: "Never again shall I go away unless you remain. Never again
shall I leave to this dreamer the fate of a community that is yet so new that it could easily be
swallowed up again by the Sanhedrin or by Rome". I smiled within Myself for I knew that love
was still the greatest thing in the Universe. Not one had left and even as they had clustered
around Jesus, now they clustered around John. In the fragrance of His Presence and His love
they found peace.
Then I think began the fifteen most difficult years, the years of adjustment with the many
selves; the years when I had to be Mother and referee among so many types of individuals.
For lack of actual leadership, the community at home had reverted to or continued in the
celebration of the Jewish feasts—the Passover and others. Peter was incensed at this. He said
to Me: "Mother, it is fitting now that We have Our own new and vibrant worship. We shall build
around new holidays events of our Master, doing away with the old."
I said: "Yes I think it is time". So We had Our first Christmas celebration. The disciples
prepared a small crib as a surprise for Me and We re-enacted the Nativity with a lot of
happiness and joy.
I had meant to tell you that, in the visitations of Beloved Jesus after the Resurrection, the
music which you use today to "Joy to the World" always accompanied His Presence. Ofttimes
when We would be together, I would be amazed that the entire group did not hear that theme
as Jesus would come within the room in the magnificence of His Electronic Body. He was a part
of many of the festivities in which We all joined.
In due time, We had Our first Easter celebration, Our Ascension Day and Our Pentecost
services. Thus We began a rhythm of worship, discarding the old and building in the new...."


EDITORS NOTE: Whatever one may think of Mr. Steiner, this is a most broadminded
analysis, and opens up a large of view of our History, which vision is one of the primary goals
of this work. As Saint Germain says, the golden age is build through expanding upon points of




...The communities of the Essenes and Therapeutae form a natural transition from the
Mysteries to Christianity. Christianity, however, wished to extend to humanity as a whole what
these communities had made the concern of a sect. This of course prepared the way for a still
further weakening of its strict character.
From the existence of such sects it becomes evident how far the time was ripe for the
comprehension of the Mystery of Christ. In the Mysteries the neophyte was artificially
prepared so that at the suitable stage the higher spiritual world would arise in his soul. Within
the community of the Essenes or Therapeutae, by means of a suitable way of life, the soul
sought to prepare itself for the awakening of the "higher man." It is then a further step to
struggle through to the intimation that a human individuality might have developed to higher
and higher stages of perfection in repeated lives on earth. Anyone who had arrived at such a
presentiment of this truth would also be able to feel that in Jesus a being of high spirituality
had appeared. The higher the spirituality the greater the possibility of accomplishing
something of importance. Thus Jesus' individuality could become capable of accomplishing the
deed which is so mysteriously signified in the Gospels by the event of his Baptism by John, and
which, by the manner of its presentation, is so clearly marked out as something of the utmost
The personality of Jesus became able to receive into its own soul Christ, the Logos, so that
He became flesh in it. Since this Incarnation the "Ego" of Jesus of Nazareth is the Christ, and
the outer personality is the bearer of the Logos. This event of the "Ego" of Jesus becoming the
Christ is represented by the Baptism by John. During the time of the Mysteries, "union with the
Spirit" was the concern of a few neophytes only. Among the Essenes a whole community
cultivated a life by which its members were able to attain this "union;" through the Christ
event something, that is, the deeds of Christ, the discoveries was placed before the whole of
humanity so that the "union" became a matter of cognition for all mankind.
THE FACT that the Divine, the Word, the eternal Logos was no longer met only on
a spiritual plane in the dark secrecy of the Mysteries but that in speaking about the
Logos they were indicating the historical and human personality of Jesus, must
have exercised the deepest influence upon those who acknowledged Christianity.
Previously the Logos had been seen as reality only in different stages of human perfection. It
was possible to observe the delicate, subtle differences in the spiritual life of the personality
and to see in what manner and degree the Logos became living within the individual
personalities seeking initiation. A higher degree of maturity had to be interpreted as a higher
stage in the evolution of spiritual existence. The preparatory steps had to be sought in a past
spiritual life. And the present life had to be regarded as the preparatory stage for future
stages of spiritual evolution.
The conservation of the spiritual power of the soul and the eternity of that power could be
assumed from the Jewish esoteric teaching (The Zohar), "Nothing in the world is lost, nothing
falls into the void, not even the words and voice of man; everything has its place and
destination." The one personality was only a metamorphosis of the soul which changes from
personality to personality. The single life of the personality was considered only as a link in the
chain of development reaching forward and backward. Through Christianity this changing
Logos is directed from the individual personality to the unique personality of Jesus. What

previously had been distributed throughout the world was now united in a unique personality.
Jesus became the unique God-Man.
In Jesus something once was present which must appear to man as the greatest of ideals
and with which in the course of man's repeated earthly lives he ought in the future to be more
and more united. Jesus took upon himself the apotheosis of the whole of humanity. In him was
sought what formerly could be sought only in a man's own soul. What had always been found
as divine and eternal in the human personality had been taken from it. And all this eternal
could be seen in Jesus. It is not the eternal part in the soul that conquers death and is raised
as divine through its own power, but the one God who was in Jesus, will appear and raise the
souls. From this it follows that an entirely new significance was given to personality. The
eternal, immortal part had been taken from it. Only the personality as such was left. If eternity
were not to be denied, immortality must be ascribed to the personality itself. The belief in the
soul's eternal metamorphosis became the belief in personal immortality. The personality
gained infinite importance because it was the only thing in man to which he could cling.
Henceforth there is nothing between the personality and the infinite God. A direct relationship
with Him must be established. Man was no longer capable of becoming divine himself in a
greater or lesser degree; he was simply man, standing in a direct but outward relationship to
God. Those who knew the ancient Mystery-conceptions were bound to feel that this
brought quite a new note into the conception of the world.
Many people found themselves in this position during the first centuries of Christianity. They
knew the nature of the Mysteries; if they wished to become Christians they were obliged to
come to terms with the old method. This brought them into difficult conflicts within their souls.
They tried in the most varied ways to find a balance between the divergent world conceptions.
This conflict is reflected in the writings of early Christian times, both of pagans attracted by
the sublimity of Christianity and of those Christians who found it hard to give up the ways of
the Mysteries. Christianity grew slowly out of Mystery wisdom. On the one hand Christian
convictions were presented in the form of the Mystery truths, and on the other the Mystery
wisdom was clothed in Christian words.
Clement of Alexandria (died 217 A.D.), a Christian writer whose education had been pagan,
provides an instance of this: "Thus the Lord did not hinder us from doing good while keeping
the Sabbath, but allowed us to communicate of those divine mysteries, and of that holy light,
to those who are able to receive them. He did not disclose to the many what did not belong to
the many; but to the few to whom he knew that they belonged, who were capable of receiving
and being molded according to them. But secret things are entrusted to speech, not to writing,
as God confided the unutterable mystery to the Logos, not to the written word." "God gave to
the church some, apostles; and some, prophets; and some, evangelists; and some, pastors
and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of
the body of Christ." *
By the most diverse means personalities tried to find the way from the ancient conceptions
to the Christian ones. And each of them, believing he was on the right path, called the others
heretics. Side by side with the latter, the Church grew stronger as an external institution. The
more power it gained the more the path recognized as the right one by the decisions of
councils took the place of personal investigation. It was for the Church to decide who deviated
too far from the divine truth which it guarded. The concept of a "heretic" took firmer and
firmer shape. During the first centuries of Christianity the search for the divine path was a
much more personal matter than it became later. A long distance had to be traveled before
Augustine's conviction could become possible: "I should not believe the Gospel except as
moved by the authority of the Church." (see page 27)
The conflict between the method of the Mysteries and that of the Christian religion acquired
a special stamp through the various "Gnostic" sects and writers. We may class as Gnostics all
the writers of the first Christian centuries who sought for a deeper spiritual sense in Christian
teachings. (A brilliant account of the development of Gnosis is given in G. R. S. Mead's book
mentioned above, Fragments of a Faith Forgotten ) We understand the Gnostics when we
look upon them as saturated with the ancient wisdom of the Mysteries and striving to
understand Christianity from that point of view. For them Christ is the Logos. As such He
is above all of a spiritual nature. In His primal essence He cannot approach man
from without. He must be awakened in the soul.
But the historical Jesus must bear some relationship to this spiritual Logos. This
was the crucial question for the Gnostics. Some settled it in one way, some in
another. The essential point common to them all was that to arrive at a true understanding of
the Christ-idea, mere historical tradition was not sufficient, but that it must be sought
either in the wisdom of the Mysteries or in the Neoplatonic philosophy which was
derived from the same source. The Gnostics had faith in human wisdom, and believed it
capable of bringing forth a Christ by whom the historical Christ could be measured. In fact,
through the former alone could the latter be understood and beheld in the right light.
From this point of view the doctrine given in the books of Dionysius the Areopagite is of
special interest. It is true that there is no mention of these writings until the sixth century. But
it matters little when and where they were written; the point is that they give an account of
Christianity which is clothed in the language of Neoplatonic philosophy, and presented in the
form of a spiritual vision of the higher world. In any case this is a form of presentation
belonging to the first Christian centuries. In olden times this presentation was handed on in
the form of oral tradition; in fact the most important things were not entrusted to writing.
Christianity thus presented could be regarded as reflected in the mirror of the Neoplatonic
world conception. Sense-perception dims man's spiritual vision. He must go beyond the
material world. But all human concepts are derived primarily from observation by the senses.
What man observes with his senses he calls existent; what he does not so observe he calls
non-existent. Therefore if he wishes to open up an actual view of the divine he must go
beyond existence and non-existence, for as he conceives them these also have their origin in
the sphere of the senses. In this sense God is neither existent nor non-existent. He is super-
existent. Consequently He cannot be attained by means of ordinary perception, which has to
do with existing things. We must be raised above ourselves, above our sense-observation,
above our reasoning logic if we are to find the bridge to spiritual conception; then we are able
to get a glimpse into the perspectives of the divine.
But this super-existent divinity has brought forth the Logos, the foundation of the universe,
filled with wisdom. Man's lower powers are able to reach Him. He is present in the structure of
the world as the spiritual Son of God; He is the mediator between God and man. He may be
present in man in various stages. For instance, He may be realized in an external institution, in
which those variously imbued with His spirit are grouped into a hierarchy. A "Church" of this
kind is the material reality of the Logos, and the power which lives in it lived personally in the
Christ become flesh, in Jesus. Thus through Jesus the Church is united to God; in Him lies its
meaning and crowning-point.
One thing was clear to all Gnosis: one must come to terms with the idea of Jesus as a
personality. Christ and Jesus must be brought into relationship with each other. Divinity was
taken from human personality and must be recovered in one way or another. It must be
possible to find it again in Jesus. The mystic was dealing with a degree of divinity within
himself, and with his own earthly material personality. The Christian was dealing with the
latter and also with a perfect God, far above all that is humanly attainable. If we hold firmly to
this conception a fundamentally mystical attitude of soul is only possible when the soul finds
the higher spiritual element in itself and its spiritual eye is opened so that the light issuing
from the Christ in Jesus falls upon it.
The union of the soul with its highest powers is at the same time union with the historical
Christ. For mysticism is a direct feeling and experience of the divine within the soul. But a God
far transcending everything human can never dwell in the soul in the real sense of the word.
Gnosis and all subsequent Christian mysticism represent the effort in one way or another to
lay hold of that God and to apprehend Him directly in the soul. A conflict in this case was
inevitable. In reality it was only possible for a man to find his own divine part; but this is a
human-divine part, that is, a divine part at a certain stage of development. Yet the Christian
God is a definite one, perfect in Himself. It was possible for a person to find in himself the
power to strive upward to this God, but he could not say that what he experienced in his own
soul at any stage of development was one with God. A gulf appeared between what it was
possible to perceive in the soul and what Christianity described as divine. It is the gulf
between knowledge and belief, between cognition and religious feeling. This gulf does not
exist for a mystic in the old sense of the word. He knows that he can comprehend the divine
only by degrees, and he also knows why this is so. It is clear to him that this gradual
attainment is a real attainment of the true, living divinity and he finds it difficult to speak of a
perfect, isolated divine principle.
A mystic of this kind does not wish to recognize a perfect God, but he wishes to experience
the divine life. He wishes to become divine himself; he does not wish to gain an external
relationship to the Godhead. It is of the essence of Christianity that its mysticism in this sense
starts with an assumption. The Christian mystic seeks to behold divinity within himself, but he
must look to the historical Christ as his eyes do to the sun; just as the physical eye says to
itself, By means of the sun I see what I have power to see, so the Christian mystic says to
himself, I will intensify my innermost being in the direction of divine vision, and the light which
makes such vision possible is given in the Christ who has appeared. He is, and through this I
am able to rise to the highest within myself. In this the Christian mystics of the Middle Ages
show how they differ from the mystics of the ancient Mysteries.

(See my book, Die Mystik im Aufgange des neuzeitlichen Geisteslebens. Berlin, 1901,
Mysticism at the Dawn of the Modern Age, Englewood, New Jersey, 1960, Volume 3 of the
Centennial Edition of the Written Works of Rudolf Steiner, 1861 - 1961.)


Supermundane III, 665. Urusvati knows that when We speak about Krishna, Orpheus,
Zoroaster, and other Teachers of mankind, We have important reasons for this. All of them
gave instruction, differing in language and custom, but the essence of their teaching was the
As yet, the work of comparing these Teachings has not been accomplished. One can point
to studies in comparative religion, but We now have in mind an analysis of the common
foundations given by the Teachers. A scholar who sifts through the characteristics of all
nations and ages will find at their foundations teachings that are as if given by one source.
One could mention those few individualities who in succession fulfilled their mission of
teaching humanity, thus helping mankind’s progress.
At different periods, Teachers, at times without knowing the teachings of others,
pronounced ideas that were similar to the others, not only in language but also in feeling.
Even someone ignorant of this might think that one individual alone gave these teachings. But
those who knew more will draw their own conclusions.
The work that will reveal the universality of these teachings will be of great benefit. Such
work will be very difficult, for, in order to be believed, it will be necessary to utilize the
recognized sources. The most valuable of the apocryphal writings cannot be cited, for they are
not trusted by people. But even the accepted historical data permit useful comparisons. Truth
must be proven by recognized methods of reasoning. In spite of the tragic loss of materials
beyond counting, many valuable records can still be found. For example, the writings of the
disciples of Appolonius of Tyana and Pythagoras can be studied. Perhaps only some words
from these will be found dependable, but even these fragments will sufficiently convey the
essence of the Teaching. It will become evident that the Teachers, though belonging to
different religions, affirmed the same principles. In studying Origen, ancient ideas will be
found that he himself could not have previously heard. During deep study, every individual will
come to similar understandings.
The Thinker used to say, “When I listen to the narrations of the pilgrims, it sometimes
seems to me that it is one person who speaks. I see different garb, hear different tongues, but
my heart recognizes the one source.
Letters Of Helena Roerich I, 2 June 1934.
...In this beautiful statement it is clearly indicated that the form of religion itself does not
really matter, but it is the idea that is essential. Verily, our spiritual leaders are far from such
wisdom, generosity, tolerance and comprehensiveness! Everyone knows that "as in
Macrocosm, so in microcosm." Therefore, should not our hearts be like the Cosmic Heart in
Could one imagine such terrible injustice as that the most Wise, the most Merciful God could
send his son just to one particular nation! Then afterwards, as well as before, the billions of
people, "the children of our Heavenly Father" (if we believe the words of Christ Himself),
remain outcasts, in spite of the fact that many of them were and are much higher in morality
than those who were privileged to be born under the shelter of the Christian Church!


Thus, beloved, it would seem an inopportune hour that I was called at the age
of thirty-three to give my life for the judgment of the Watchers, the
archdeceivers, then highest ranking fallen angels in embodiment on earth who
were in the Roman Empire, who had infiltrated the highest ranks of Judaism and
were elsewhere on the planet not recorded in the history of that time. Blessed
ones, I did give my life and I did take it again as prophesied. And I did remain
and move on in a glorified body that was yet physical to teach and preach to
my disciples and to the world.
Vol. 30 No. 84 - Beloved Jesus Christ - December 31, 1987; ECP

I regard this book – HE WALKED THE AMERICAS- as among the holiest of scripture
and the greatest of historical documents. Until proven otherwise, I regard it as The
Way Things Were.

“From the Polynesian Islands to the eastern seaboard of

the United States, from Canada to South America, they
called him by different names — the Healer, the
Prophet, the Miracle Worker, God of the Dawn Light, the
Wind God, the Teacher, the White-Robed Master.
Although the names were different, the legends are
sung the same:
In Polynesia they tell of three great ships that sailed
from the West. Moving across the water there
appeared a fair-skinned man in a long white garment,
brown hair and beard glowing gold in the morning sun.
When He reached land the people saw that His robe
was dry. Thus they knew He was a God. Scholars
ascribe this legend to the 1st century AD.
Among the Toltecs of central Mexico there lived a
Prophet with gray-green eyes and golden sandals. With 12
disciples He taught the people His religion of peace.
The Mound Builders of North America told of a great
Healer who could raise the dead and heal the sick. He walked among the people, hands raised
in blessing. A mysterious cross graced each palm. Such are the stories whispered by the Holy
Men and Keepers of the Legends for nearly 2,000 years.

Revealing the holy legends

Accepting her at her word, in 1918, L. Taylor Hansen was a college student, spending her
summer vacation with the Chippewa Indian tribe in Michigan. Her interest in their life was
more than scholarly. Their language and dances, their culture and religion struck a richly
harmonic chord in his soul. Dark Thunder, the chief, shared much of the tribal knowledge and
one day told her of a Holy Man who had visited the tribe in distant times. This man came to
the Indians when their empire was united, and great cities stretched for miles. Wherever He
went the miracles followed, and always He spoke of the Kingdom of His Father.
In this brief story, Hansen sensed the germ of one much greater. That summer a council of
many tribes was called to tell the young student the holy legends. Her own gift to the council
would be a book that would preserve their words for future seekers. Thus was born He Walked
the Americas, a book pursued over two continents, during the course of 45 years. What follows
is the story Hansen gathered of those early times — at its heart a Miracle Worker, pale of
feature, white-robed, and with gray-green eyes that gazed into the future.
[Side image is from Ancient American artifacts]

Dawn of the Christian era
Many scholars agree that the Americas were 1,000 years
ahead of their European counterparts at the dawn of the
Christian era. The picture that Hansen offers of those days is
a shining one. Most of North America was united, the
common language Algonquin or Puan. Its capital was at
present-day St Louis, its sacred city in Michigan. These were
the Mound Builders, whose artifacts and history were
preserved in the earth. Their streets and temples were lined
with the rich green carpets of strawberry vines. Their copper
mines supplied three nations with a metal that was harder
than steel.
In Central America, the Toltec Empire flourished. Its capital
was Tollan (believed to be present-day Teotihuacan). Its
sacred city was Cholula. The Toltecs were master craftsmen. They constructed magnificent
temples and palaces, and understood the sciences of the earth and heavens. They were
exquisite artists; the walls of their buildings were murals of splendid color.
The high Andes of South America boasted a similarly advanced culture. Their gigantic and
mysterious pictographs, so remarkable when seen from the air, are thought to originate from
this time.
Evidence suggests that these empires were connected by trade. Great highways crossed the
land and navigation of the oceans was well understood.
As advanced as these cultures were, two practices threatened their stability — slavery and
human sacrifice. These evils, with their attendant war and thievery, brought fear to the lives of
the people. It was this great wound the Prophet had come to heal.

Journey through the Americas

His journey began in Polynesia, where He appeared in the first glimmer of dawn. In this war-
torn land He admonished the people to forsake their weapons and resolve old enmities.
Ashamed that the first words from this God should be words of anger, they humbly bowed
before Him. From island to island, He spread His religion of love. When He left, the people
were united; today they remain united by culture and tradition.
From the islands He sailed East to Pachacamac in Peru. There He found a jealous priesthood
who plotted His death. But wherever He went, He was protected. He cleansed the temples and
won the hearts of the people. Many mourned when He left to teach the warring tribes of Brazil,
but gently He said: "If you had a herd of llamas upon a hillside, and one little lamb fell into the
canyon, would you not go down to still its crying? So I go to save my llamas, for that is my
Father’s business." Many years later, as ruler of Tollan, He would return to Peru to renew His
temples and teachings.
From Brazil He traveled north through the Caribbean and Gulf of Mexico, docking at seaports
along the way. Here He received one of His many names — Hurukan — when He calmed the
winds of a deadly storm sweeping the land.
At first the leaders were afraid of His power, but as He traveled His legend grew. Merchants
would tell of His works. Traders would speak of the God who walked the earth, healing the sick
and taming the fiercest beast. Soon His name was whispered everywhere, and many
anticipated His coming long before His sandalled feet had touched their land.
His trail ran north, up the Mississippi to Canada. Today the tribes He saw remember His
coming — the Cherokee, Chippewa, and Cree, the Algonquin, Dakota, and Shawnee, the
Pawnee, Choctaw, and Seneca. Still they see His long white robe with black crosses at the
hem. Fondly they recall how He always blessed the little children.
It is said that He knew 1,000 tongues, for everywhere He went, first He learned the
language. In the cities, He refashioned the temples, decorating them in the rich colors and
symbols of the four directions. He renewed as well their ancient ceremonies. Child sacrifice
became infant baptism. Their pole dance became the sun dance, a ritual of penitence and
expiation. He gave new meaning to the sweat lodge, the medicine lodge, and the smoking of

the pipe. He taught the Golden Rule and the Our Father, sung in a cadence that echoed
through the temples: "Do not kill or injure your neighbor, for it is not him that you injure; you
injure yourself. Do good to him, thus adding to his days of happiness even as you then add to
your own."
Wherever He stayed He chose 12 disciples and carefully trained them in this new
dispensation. The symbols and ceremonies remain deeply interwoven in Native American life,
a daily reminder of His teachings.
In the little villages He gave the people seeds He had brought and showed them new ways of
planting. He told them: "When the people are hungry, instead of making war, pray to the
Father, that your needs be provided."
Every morning before the dawn star appeared, it was known that the Healer would be
silently praying, awaiting its light. This became His special star, and around its cycles He
fashioned a calendar for the people. In the early West, the settlers knew the Indian tribes
would never fight while Venus lit the sky.

His many names

As His fable grew, so did His names, for always He let the people choose what to call Him. He
was Wakea or Wakan — ‘Wah’ meaning water — a name to honor His mastery over water. To
the Hopi He was Tah-co-pah — the Healer, to the Seri, Tlazoma — the Miracle Worker. The
Cherokee called Him Ee-me-shee — the Wind God, and the Papago, E-see-cotl — Great Healer.
The Algonquins would not give Him their own name, and asked instead for His childhood name
when He lived across the ocean. So they called Him Chee-Zoos — God of the Dawn Light.
In Central America, His affectionate name was Kate-Zahl, but His most celebrated name was
Quetzalcoatl — the Plumed Serpent. The Quetzal was a rare and vivid green bird. ‘Co’ stood
for serpent, a symbol for water, and ‘tl’ meant Lord. So He was known as the Lord of Wind and
Water. Each high priest who carried forth the teachings assumed His name as well.
He traveled west through Canada to the Yakima at the Pacific Ocean. So greatly was He
revered that they called their highest mountain Tacoma to honor His name — Tla-acomah,
Lord Miracle Worker. Turning south, He visited the Yaqui and Zuni, the Havasu and Acoma.
The Seri of Baja California still tell of the time that Tlazoma healed a blind man by placing wet
sand on his eyes. As one they fell in worship before Him.

Entrance into Tollan

When the Prophet came to Tollan, capital of the Toltec Empire in central Mexico, His fame
had come like a ghost before Him.
"Already everywhere the people were waiting, covering the land up to the mountains, lining
the highways, singing and chanting. The stories had brought out the masses from a thousand
miles far-distant, and emptied all the towns and villages.
"Long had they known that He loved flowers, and now they filled the air with perfume,
raining blossoms down upon Him. This rain grew thicker as He moved toward Tollan. Heavy
flower-carpets paved the highway ... As soon as He walked over the blossoms, the people ran
out and scrambled for them, hoping to keep a single petal which might have born His weight
for a moment.
" ... At the gateway He paused a moment to gaze upon its fabulous beauty. Then He passed
through the ponderous portals of metal, encrusted with their pearls and emerald, and from the
throats of a million people came a roar like to an ocean, bursting through the mouths of the
Toltecs as the Monarch bowed low before Him, and escorted Him into Tollan, the Golden.
" ... when He started to speak, a miracle happened. Never before to a great distance could
the voice of one man be carried, but from the hilltop to beyond the city, to the wall and on to
the mountains went forth His beautiful voice, His musical voice, speaking in Toltec."
He told them of His travels — the friends He had won and the enemies He had reconciled through love
and understanding. He asked the leaders to honor the Sacred Way by renouncing slavery and sacrifice.
Thus He spoke that first day in Tollan, and one by one every proud head was bowed. His stay with the
Toltecs lasted many years. It is thought that the Temple of the Sun at Teotihuacan and the Sacred
Pyramid at Cholula were His special shrines where He taught the priesthood the ancient rites of

initiation. His words and miracles wove a common pattern through the thoughts and customs of the
land. In peace and reconciliation, the Toltecs found their true power as a nation. When He left Tollan, He
journeyed East through the Yucatan, and spent His last days in this hemisphere on the island of
Cozumel. In a magnificent redwood ship He sailed into the sunrise, bound for Tla-pallan, His homeland
across the sea.
Legends in the Americas
He departed, but the legend He left has taken many forms. Some have called it myth, but
others are convinced of His historical identity. Dr Frank Buck, a late Hawaiian scholar, thought
His clothing and the type of vessel He rode pointed to a Red Sea origin. He cited similar stories
of a pale-skinned Teacher in the fables of China, India, and Japan. Wakoyama mountain in
Japan is said to be named for a white God who taught there.
The Book of Mormon records events in the Americas between BC 600 and AD 421. It has
prophecies of Christ’s coming and several chapters about His appearance in the Americas
after His Resurrection. As in the Bible and the Indian legends, He performs miracles and
chooses disciples. (3 Nephi 11-28)
Hansen himself thought the Teacher must have been a member of the Essenes, a religious
sect of early Christian times. Essenes wore a toga-like garment and always spoke of God as
"My Father". Native Americans he interviewed knew the word Essene, and their names for the
Prophet, E-see-cotl and Ee-me-shee, may have been derivative of it.

Visions of the future

Throughout His travels, Kate-Zahl, as he was known in Central America, had sometimes
foreseen a grim and woeful future for the people of these lands. To Mount Popocatepetl, above
Tollan, He often went to pray. One day, high on that white-clad mountain, His own hair turned
white at the visions that He saw.
Gazing onto the plain below, a curtain opened and He saw a future Tollan. Strange revelries
filled the streets and unholy rituals gripped the temples. Gone were the brilliant flowers and
birds of rare plumage. Gone were the laughing smiles of the people. Gone was His carefully
tutored priesthood chanting the ceremonies. Forgotten was Kate-Zahl, His teaching a dim
As He watched, the mighty Popo itself began to tremble. A shattering earthquake split the
land, and Tollan the Golden lay twisted and dying. A ravaging fire consumed the last bits of
life. Another curtain opened to vast waves of migration sweeping the land, as plunderers
arrived to despoil the kingdom. These invaders brought their wars and desecrated the
temples, each band more powerful than the last. Human sacrifice became their cornerstone of
culture and belief.
As He watched in horror, another cycle opened and clearly He saw the date. It was the year
Te-Tec-Patl — 1519. On the eastern shore were pale-skinned men with suits of armor and rods
that kill at a distance. Though they carried His cross, clearly He saw that all they loved were
weapons and war. Sadly He watched as these men spread so quickly and so cruelly that the
face of the land was changed for ever. For five cycles (520 years) He saw the invaders play
out their greed, making weapons ever more destructive, seeming even to challenge the Gods.
As He viewed these things, all that He had built seemed useless and futile. Where were His
sparkling cities with their frescoes of many colors? Where were those who joyfully followed His
law, where the happy children delighting in His touch? With mournful cries He prayed for His
When Kate-Zahl departed Tollan, He told the people of His visions. He warned them to
preserve their sacred writings in hidden caves so that future generations could treasure the
words. He told them to tell their children that Mount Popo would foretell the coming times with
its stern rumblings. He warned them to stay true to His ways to avert these disasters.
Then He fashioned a giant rock, intricately carved with the future cycles of the Dawn Star.
Upon it He placed the time of warning — so that all would beware of the pale-skinned
Some did not believe these things; some wept because they did believe. All were distraught
that the beauty around them could so easily fall. But high on Mount Popo, a further cycle had
been revealed to the Prophet. The year was 2039, and as He looked into the valley, a golden
beam of sun illumined a land reborn. Ended at last was mankind’s age of carnage, outgrown
the wars of its childhood. All before Him lay in beauty.
Large centers of learning with books from all nations dotted the land. Inscribed on their walls
were His words for all to see. His sacred temples were lovingly restored: once again the
priesthood kept the Sacred Way. This cycle, too, He revealed in Tollan, and His parting words
that day were an invitation, a gift to hold through the coming years:
"Walk with Me through this age of the future. View the shining buildings of unknown
material, the new forms of transport moving through the land. Walk with Me the parkways
with their birds and flowers and look deeply into the faces of the people, no longer shrouded
by fear, but shining with My light. Gaze into this time as mankind walks full-statured towards
its destiny — into the Golden Age of Learning. Carry this vision on through the ages, and
always remember Kate-Zahl, the Prophet."

In the pueblos of the American desert live some who remember these words, for here too He
promised to come back in some distant time. Patiently they wait and every night they burn a
candle to hasten His return. "If to my teaching you are faithful, and to show that you have
lived each day rightly, leave a light at night burning against the time I will return through the
Dawn Light, and lead thee unto My Father’s Kingdom."
(L. Taylor Hansen, He Walked the Americas,
published by Amherst Press, Amherst, Wisconsin, 1963, still in print.



Commentary: From the time of the rejection of Origen by a priesthood who were really not
competent to pass judgment on such things, down to the early twentieth century, and even
today, a stream of great souls have incarnated and taken on the burden of not only following
the teachings of truth but expanding and developing the Archetypal Way of Jesus and
Christhood, in both imitating Christ and becoming the transparent vessel through which the
Grail of the Christ could do its work. And more importantly, trying to teach men how to pursue
That Way.
The failure I see in the Catholic history is not so much in rejections of the great
breakthroughs and vistas opened up by the saints, [many such were accepted although an
unknown number of true saints rejected] but rather in the lack of effective follow through on a
mass scale of the teachings and spiritual weapons given by Heaven. When Jesus gave
Gertrude his heart to use for much more effective results in prayer, this was not propogated
on a mass scale, nor was an all out warfare launched upon evil on the planet using the tools
given. Sanat Kumara in the 1979 Pearls tells us of Jesus' heart becoming one with the Hearts
of Maitreya, Gautama and Sanat Kumara. Thus, Jesus sacred heart is not just the vessel of his
own considerable attainment, but of entire cosmic hierarchies of Light.
The Teachings of Teresa of Avila in how to commune with Christ as our friend are not
propagated from every pulpit, as they could be.
Another cause of the lessening of the flame was the overstressing of sin, worthlessness,
littleness. This tends to repel us and stifle growth. From reading the comments of Jesus about
Saint Gertrude, give to others at her time, it seemed that the extraordinary blessings and
presence of the Christos bestowed upon His greatly beloved Gertrude, this could only be
maintained if the presence of humility was maintained in the person by their faults being kept
in their face. Perhaps over time this got out of control and became rather an unhealthy
fixation. I find it most irritating to read the endless self-flagellation of the saints. “I the most
unworthy of his little ones....” and far worse, etc.
Yes, Jesus gave Catherine the Thou the All, I the nothing mantra. But nothingness is not the
same as worthlessness. Worthlessness perhaps throws into space with an ucky emanation
which ought to be virgin territory to be filled by Heaven and by His Heart. Nothingness is a
transparency through which the Light Supernal can shine. A crystal clear chalice is not the
same as a black chalice.


Beloved ones, I seek the healing, the healing of their minds and souls and hearts from the
deep grooves and the dyed fabric of consciousness where orthodoxy has been almost as the
recitation of fairy tales time and again and over again until for sentimentality’s sake alone and
not for salvation’s sake they are unable to surrender those things that they have been given
since childhood when seated upon their father’s knee. Therefore, beloved, understand that
the surrendering of a lifetime of belief in a teaching that is incomplete in some cases and
erroneous in others is not easy.
Jesus Christ: 3-26-1989 thru ECP

Let us concern ourselves then with the needs of those who are trapped in the orthodoxy of
the major world's religions. Let us understand that the false priesthood have succeeded in
transmitting to the followers of God their own fear. That fear paralyzes, that fear makes for
pride, even spiritual pride that closes all of the apertures of self to the fresh winds of the Holy
You see, blessed hearts, this confusion of the Lord's Doctrine is not merely a burden of
narrow-mindedness. It is not merely the burden of those who themselves are dense after the
density of the planet. It is a situation where the children of the Light who ignorantly follow the
false pastors are carrying the weight of karma of these fallen angels who have placed
themselves in positions of leadership in the world's religions.
Lanto: "Gifts of the Word of Wisdom and the Word of Knowledge"
in Book One, chapter 2 of Lords of the Seven Rays, S. U. Press, 1986, pp. 102-3.

The little child is the leader of the Aquarian age--the little child within you, the little child now
coming of age, not forgetting the Source, but coming into that oneness of balance, of
discrimination, of learning, of mastering the studies necessary to function in this world and to
be of service and to have the sacred labor.
You must not only become the little child to have the disciplines of higher consciousness, but
you must also remain the little child. Better to be hurt again and again than to have the
cynicism of the existentialists. Better to be taken advantage of than to mistrust your
Serapis Bey: 7-2-1976 at Washington, D.C.

Thus in the hour of your greatest need let your consciousness know well the precept and the
Teaching and the Law, that the fallen ones may not fool you with their clever and subtle
substitutions of the Law of God. Thus in your knowing and in your understanding God can
speak to you within the context of His highest Law and your own highest knowledge of that
The world suffers gravely in ignorance of religious truth, of the verity of the avatar, even
God-incarnate, and the God-goal for each one to internalize the Christ Self. These Teachings
are an offense to many who are devotees of Jesus, and therefore you must find words and a
message that they may accept and understand, without violating the lines of their self-
imposed or otherwise-imposed belief systems.
Archangel Gabriel: 4-8-1984 thru ECP

...The Church herself has never been free of the taint of the Luciferian philosophy of the end
justifying the means. This taint was in the consciousness of the Apostle Peter, who was
appointed by the Lord as his first vicar on earth....
In his final warning to the one who would go forth to build the Church upon the rock of the
Christ consciousness, he said, “Verily, verily, I say unto thee, the cock shall not crow, till thou
hast denied me thrice.” [17] And three times Peter was questioned, “Art not thou also one of
his disciples?” And thrice he denied it and said, “I am not.” [18] Using the name of God “I AM “
to deny his Lord, he, in his threefold denial, denied himself the power of heaven manifest in
the trinity of the threefold flame. He thought it expedient in order to save his life to deny his
In this act the seeds of power politics which were to plague the Church down through the
centuries were sown. In this act he lost the mantle of the Spirit of the Christ; and though he
went forth to conquer in Matter and ultimately laid down his physical life, being crucified for
his Lord in Rome, he did not receive the robe of his righteousness. He failed his test. He failed
to totally surrender his soul. Yet many who came after him to consecrate their lives to the
witness of Christ within the Church did not fail their tests. They did not fail to totally surrender
their souls....
Thus he who sought to save his life lost that life. Although Peter retrained that portion of
Christ consciousness which he was able to bear, it was not sufficient to transfer the wholeness
of the flame of Christ to the Church...
Therefore the spiritual mantle of Jesus’ momentum in the hour of his ascension fell to John
the Beloved, who fulfilled the inner blueprint of the law in love, who laid the foundation for a
mystical Christianity, and who inscribed the Book of Revelation as the eternal message of his
Lord to Christians of all ages to come, whereupon he ascended from the Isle of Patmos....
And by the same seeds of compromise, the Church, seeking to save its life in Matter, is losing
its life in Christ.

…at some point in his religious training, he had a
vision that would bring him closer to his destiny.
In the vision, a spirit named ‘Victoricus’ had come
from Ireland with a letter entitled "The Voice of the
Irish". As he read the letter, he heard voices crying

"We beg you, holy youth,

that you shall come and shall walk again among
Another night came and with it another message,
"He who gave his life for you, he it is who speaks within you."

St. Patrick followed the call of his guardian angel and retreated atop this holy place. Patrick
spent 40 days and 40 nights of Lent atop Croagh Patrick fasting, praying, and fighting
demons... just as Moses and Jesus had spent 40 days isolated in the wilderness.
He prayed continuously for mercy and blessings for the people of Ireland. One small, solitary
cave provided his only shelter from the bitter onslaught of wind, rain, and snow.

As a shepherd slave, he prayed his faith grew his times of prayer grew in
"...I used to stay out in the forests and on the mountain and
I would wake up before daylight to pray in the snow, in icy
coldness, in rain, and I used to feel neither ill nor any
slothfulness, because, as I now see, the Spirit was burning in
me at that time."
He mentions "twelve trials" that threatened his soul in addition to
the suffering he faced at the hands of men and that he was given
"...abundant warnings through divine prophecy." Repeatedly, he
was assured by divine messages. Patrick wrote that God even saved
him from an attack by Satan himself.
Demons tempted him, just as they had Moses and Jesus. They
would swarm around him in the form of huge flocks of birds of prey.
Like a black cloud, blocking his view of earth, sky, and sea...
covering the whole mountain with their fearsome strength.
At times it would seem they would be victorius and overcome
him... but he relentlessly prayed and rang out his bell.
Eventually, the demons fled and cast themselves into the ocean. At last he was victorious
over evil in the land of Erin. As the story goes, "for seven years no evil thing was to be found
in Ireland."
Even after vanquishing the demons into the sea, he still had work to do. Just as Jacob did in
the Old Testament, he stayed at Croagh Patrick to secure eternal life for the Irish people from
The angel had announced to him that, to reward his fidelity in prayer and penance,
as many of his people would be gathered into heaven as would cover the land and sea
as far as his vision could reach. Far more ample, however, were the aspirations of the
saint, and he resolved to persevere in fasting and prayer until the fullest measure of
his petition was granted. Again and again the angel came to comfort him, announcing
new concessions; but all these would not suffice. He would not relinquish his post on
the mountain, or relax his penance, until all were granted.

My Beloved Who Will Yet Go to the Mountain to Fast and Pray with Me
That the Serpents Might Be Expelled from the Earth:
Let us go to the mountain in the land of Erin where a youth enslaved by pagans is in prayer
through the day and into the night. So fervent is the love of God within him that the fire of his
heart is a light midst snow and ice. He lived on the mountain, alone with God, tending his
master’s herds. And on that mountain I called my son Patrick, that out of the condition of
servitude there might be produced the miracle fire of freedom.
It was late fourth century A.D. and the clans of the Irish–the reincarnated tribes of Ephraim
and Manasseh – were ruled by a host of kings. They served not the Lord God, nor had they the
salvation of his Son. Therefore I, the Ancient of Days, called my son, freeborn, unto slavery
that I might deliver him to freedom and to the mission of implanting the violet flame in the
hearts of my true sons and daughters that they might one day carry it to the New World in the
name of Saint Germain.
To him I gave the vision of the people of Erin whose seed would one day ignite the fires of
freedom on every shore and in every nation. Your own prophet Mark derived his fervor from
that lineage of the Ancient of Days which goes back to the emerald isle. And the Irish eyes of
Thomas Moore, poet and prince of my heart, yet smile through the sternness of El Morya and
his twinkle of mirth always needed on earth.
Finally restored to his kinsfolk after six years of humbling himself before me on the
mountain, tending sheep as he would soon feed my sheep, Patrick heard the voices of the
souls of my children crying out from the land of Erin for deliverance: “We beseech thee, holy
youth, to come and walk among us once more.” Indeed they remembered him when he had
walked among them as a prophet in Israel, rebuking their waywardness in the name of the
Lord. Now they awaited the message of their salvation through Messiah’s anointed apostle.
Patrick prepared for his mission under the lineage of the Ruby Ray and with the saints of the
inner Church. And that mission, my beloved, was to subdue the seed of Serpent in Ireland and
to raise up the tribes of Israel, the remnant of Joseph’s seed who would be Christ-bearers to
the nations. Empowered of the Holy Ghost and bearing the Staff of Jesus, he wielded such
power and wrought such miracles that pagan chiefs and decadent druids bowed in submission
to this rod of Aaron that, in the new tongue, became the rod of Erin.
So perilous was the mission of the shamrock saint of the fifth ray that he wrote in his
“Confession”: “Daily I expect either a violent death or to be robbed and reduced to slavery or
the occurrence of some such calamity. I have cast myself into the hands of Almighty God, for
He rules everything; as the Prophet sayeth, ‘Cast thy care upon the Lord, and He Himself will
sustain thee.’”
Well might you emulate the courage and the humility of my son Patrick when he boldly
challenged Prince Corotick, that serpent who dared plunder Patrick’s domain, massacring a
great number of neophytes, as it is written, who were yet in their white garments after
baptism; and others he carried away and sold to infidels.
Patrick circulated a letter in his own hand pronouncing the judgment of Corotick and his
accomplices and declaring them separate from him as the established Bishop of Ireland, and
from Jesus Christ. He forbade the faithful “to eat with them, or to receive their alms, till they
should have satisfied God by the tears of sincere penance, and restored the servants of Jesus
Christ to their liberty.” <1>
Such is the true Work and Word of the saints of the Ruby Ray who, with all due seriousness,
receive the sign of their coming in the taking up of serpents. Thousands upon thousands of the
descendants of Jacob’s favorite son were baptized and confirmed by the Lord Jesus through
my son Patrick. Like the apostle Paul, he bound the power of Serpent’s seed that had invaded
the land of Erin; and like him, he healed their sick, he restored sight–both inner and outer–to
their blind, and he raised Abram’s seed–dead in body and in spirit–to new life through the
indwelling Christ by the Word of Christ Jesus, his beloved.
Now the Ascended Master Saint Patrick stands with me on the summit of Mount Aigli where,
at the close of his earthly sojourn, he retreated forty days and forty nights, fasting in body and
in spirit that he might be filled with the light of the Ancient of Days. There on that occasion
fifteen hundred years ago, I summoned all the saints of Erin–the light of Aaron’s priesthood

and the lightbearers of the Christic seed of Joseph – past, present, and future, to pay homage
to him who was father to them all.
Again I call the saints to a pilgrimage to the mountain to bless and be blessed by Patrick, to
be infilled with his Spirit, to receive his mantle, to pray fervently that the fruit of all of his
labors might provide a plenteous harvest in this age unto the World Mother who labors long
for her children and for the Manchild.
Now I say, saints of the Ruby Ray, let Mission Amethyst Jewel return to the shrine where
there once burned in the heart of a youth enslaved a kindling light that was to light a world.
Let him who is an initiate of the fifth ray and the Lamb who is worthy transfer to you the
momentum of his light that by your dynamic decrees unto the living Word you might once
again cast out of Ireland the seed of Serpent now persecuting the blessed seed of the Woman.
Let the violet fire of freedom ring through hill and dale! Let it restore truth and the true
Church Universal and Triumphant that belongs unto the saints!
My beloved, many of you were among the souls of the saints who came to Patrick in his final
hours on the mountain. You saluted him in the glory of God that was upon him, and to him you
were the promise that his Word and Work would be carried to golden shores unto a golden age
of Christ peace and enlighten–ment. It is time and high time that you go forth to bind the
barbarians that have returned to the British Isles with their terror and terrorism and their age-
old tyranny by which they would bind the souls of my people Israel.
Let the Stone of Scone and the Davidic line be in you as the seed atom and the white cube of
the Mother chakra. For in the lowest and the highest echelons of society throughout England,
Scotland, Ireland, and Wales, the pagan chiefs (who are the Watchers and their godless
creation) and the decadent druids (who are the witches and warlocks and the purveyors of the
wares of Hades–rock, drugs , alcohol, and sexual perversion) yet pursue the beloved Mother
and her children. They shall not pass!
Yes, Serpent and his seed must be cast out of the isles of Britain; for there they have set
themselves up, from the closing hours of Camelot to the present, as the adversaries of the
Woman and of the feminine potential of man and woman. Through the subculture of the fallen
ones, they have launched a frontal attack on the light of the kundalini. They have beguiled
modern Eves and their offspring to redirect the white light–the creative fohat of the life-force–
into every conceivable, almost inconceivable, perversion of the sacred fire, mind you, chakra
by chakra. They shall not pass!
Apparently successful in changing the course of the kundalini, the seed of Serpent have
temporarily changed the course of Western civilization. Their counterrevolution of black magic
practiced against the Woman is launched from the astral planes at The Hague, where their
emblem is the gnarled and crusty figure of the hag–Great Whore of yore. They shall not pass!
Vol. 22 No. 46 - Sanat Kumara - November 18, 1979

Origen worked hard to broaden the mind of Christendom out of narrow orthodoxy

WIKI Origen of Alexandria, or Origen Adamantius, ca. 185–ca. 254) was an early Christian
scholar, theologian, and one of the most distinguished of the early fathers of the Christian
Church. According to tradition, he is held to have been an Egyptian[1] who taught in
Alexandria, reviving the Catechetical School of Alexandria where Clement of Alexandria had
taught. The patriarch of Alexandria at first supported Origen but later expelled him for being
ordained without the patriarch's permission. He relocated to Caesarea Maritima and died
there[2] after being tortured during a persecution.
Using his knowledge of Hebrew, he produced a corrected Septuagint.[3] He wrote
commentaries on all the books of the Bible.[3] In Peri Archon (First Principles), he articulated
the first philosophical exposition of Christian doctrine.[3]
He interpreted scripture allegorically and showed himself to be a Neo-Pythagorean, and Neo-
Platonist.[ Like Plotinus, he wrote that the soul passes through successive stages of
incarnation before eventually reaching God. He imagined even demons being reunited with
God. For Origen, God was the First Principle, and Christ, the Logos, was subordinate to him.
His views of a hierarchical structure in the Trinity, the temporality of matter, "the fabulous
preexistence of souls," and "the monstrous restoration which follows from it" were declared
anathema in the 6th century.


He labored alone, suffering from too great contradictions of his own spirit. Along with an
unusual clarity and simplicity of spiritual cognition he was endowed with an unusual
complexity of the whole being. In himself Origen atoned for the tempest of the early days of
Christianity. Being an apologist of knowledge, he was indignant at the decline of knowledge
among the priesthood....
Today it is difficult to picture the times of the fall of Alexandria. Better even not to recall
the years of this transitory period. Horror seizes one at sight of the religious superstitions of
that time. Origen walked upon the still hot coals of the Ancient World. Knowing the covenants
of Jesus he suffered on seeing the ignorance of the crowd. Knowing the sacraments of ancient
mysteries he suffered on seeing the non-comprehension of the oneness of the Source.....
Agni Yoga: Morya: Illumination 1925; 2.10.7

As truth surpasses imagination, so is the future beyond dreams. Origen said "With the
eyes of the heart we behold Be-ness." Only through the heart can we discern the beauty
of the world manifested by the heart of Cosmos. -M: Infinity I, 1930; 76

You will begin to understand the transgressions committed by the Church. The ways of
Origen's school will be of guidance for our day. -Morya: The Call 1924; 167

When the teacher, Origen, committed body and spirit, gave all to spread the last teachings
of Christ, he still bore the burden of lifelong teaching. -Morya: The Call 1924; 253

One must discard all the exaggerations. We are not speaking of slightly embellished works
only, as even through the volumes of Origen corrections were slipped in. Therefore it is time
to change conditions in the world. -M: Illumination 1925; 2.5.2

Letters Of Helena Roerich I, 31 May 1935. True history, and especially true knowledge, will
reveal many astonishing pages and real facts. Let us recollect these great words: "It could be
said that not a single Covenant has reached us without distortion. Endless are the alterations
and distortions which have appeared in the translations of the great writers." How terribly
distorted are the works of the first Fathers of Christianity. Let us take, for instance, the great
Origen. Do we not have an example of such distortion in the preface to his works written by
his disciple? Verily, the deeper we ponder upon the origins of all the Teachings, the more
clearly is their oneness and grandeur manifested. Therefore, in our ignorance, let us not
accuse the great Founders of the Teachings who assuredly knew about the great law of the
Equilibrium of the Elements. In antiquity the last and highest Initiation was connected with this
illumination and knowledge. The entire mystery, the whole beauty of Be-ness was revealed to
the soul illumined by the highest Light. Even in distorted Hinduism there are preserved some
hints of the significance of the Feminine Element. And even up to the present day, the most
sacred ritual cannot be performed by a Brahmin without the participation of his wife.

ARIANISM is the teachings of the Christian theologian Arius (c. AD 250-336), who lived and
taught in Alexandria, Egypt, in the early 4th century. The most controversial of his teachings,
considered contrary to the Nicene creed and heretical by the Council of Nicaea, dealt with the
relationship between God the Father and the person of Jesus, saying that Jesus was not one
with the Father, and that he was not fully, although almost, divine in nature. This teaching of
Arius conflicted with trinitarian christological positions which were held by the Church (and
subsequently maintained by the Roman Catholic Church, the Eastern Orthodox Churches and
most Protestant Churches).
Arius taught that God the Father and the Son did not exist together eternally. Further, Arius
taught that the pre-incarnate Jesus was a divine being created by (and possibly inferior to) the
Father at some point, before which the Son did not exist. In English-language works, it is
sometimes said that Arians believe that Jesus is or was a "creature"; in this context, the word
is being used in its original sense of "created being."
Of all the various disagreements within the Christian Church, the Arian controversy has held
the greatest force and power of theological and political conflict, with the possible exception of
the Protestant Reformation. The conflict between Arianism and Trinitarian beliefs was the first
major doctrinal confrontation in the Church after the legalization of Christianity by the Roman
Emperor Constantine I.
The controversy over Arianism began to rise in the late third century and extended over the
greater part of the fourth century and involved most church members, simple believers,
priests and monks as well as bishops, emperors and members of Rome's imperial family. Yet,
such a deep controversy within the Church could not have materialized in the third and fourth
centuries without some significant historical influences providing the basis for the Arian
doctrines. Most orthodox or mainstream Christian historians define and minimize the Arian
conflict as the exclusive construct of Arius and a handful of rogue bishops engaging in heresy.
Of the roughly three hundred bishops in attendance at the Council of Nicea, only three bishops
did not sign the Nicene Creed. WIKI

A letter from Arius to the Arian Eusebius of Nicomedia succinctly states the core beliefs of
the Arians:
"Some of them say that the Son is an eructation, others that he is a production, others that
he is also unbegotten. These are impieties to which we cannot listen, even though the heretics
threaten us with a thousand deaths. But we say and believe and have taught, and do teach,
that the Son is not unbegotten, nor in any way part of the unbegotten; and that he does not
derive his subsistence from any matter; but that by his own will and counsel he has subsisted
before time and before ages as perfect God, only begotten and unchangeable, and that before
he was begotten, or created, or purposed, or established, he was not. For he was not
unbegotten. We are persecuted, because we say that the Son has a beginning, but that God is
without beginning." (Peters, Heresy and Authority in Medieval Europe, p. 41)


Flavius Valerius Aurelius Constantinus[2] (27 February ca. 272[1] – 22 May 337), commonly
known as Constantine I, Constantine the Great (among Roman Catholics), or Saint Constantine
(among Eastern Orthodox and Byzantine Catholic Christians), was Roman Emperor from 306,
and the undisputed holder of that office from 324 to his death. Best known for being the first
Christian Roman Emperor, Constantine reversed the persecutions of his predecessor,
Diocletian, and issued (with his co-emperor Licinius) the Edict of Milan in 313, which
proclaimed religious toleration throughout the empire. WIKI
Leaves of Morya's Garden II, Illumination, II:III:18.
Visions are as real as the phototelephone. One may consider them more real than the
physical world. One may question only from which source they come; but the spirit controls
this. To a good inquiry there will come a good answer.
I will say something of great importance; People study visions too little. It is precisely by
following the character of the visions that the best history of the intellect may be written.
Even studying but the crude visions of the past, we discern definitely certain periods. Of
course, visions of sensitive spirits have characteristic forms.
When men began to visualize Christ as an inaccessible idol, there began a period of visions
of Christ in most realistic forms. He appeared as very close to men, entering into their daily
life. Briefly speaking, every popular error is corrected. In the day of woman's humiliation one
may trace the appearance of the Divine Mother.
Now, when the continuity of the chain between the earth and the heavens must be made
evident, there is unity of manifestation upon various planes.
After St. Augustine the church began its plunge into the darkness of the Middle Ages, and
Christ was locked behind a barrier of gold. In order to break it, Christ Himself descended even
in lesser Images in order to manifest again the grandeur of communion in unity. The wisdom
of antiquity understood well the waves of the needs of the world.
Of course, one is the path from the One Source. As do the loftiest spirits, thus also the
sensitive earthly apparati know this unity. The vortical gulf of rotation of the planets attracts
particles of the spirit, and the World of Higher Reality flashes into the windows.
In the future equilibrium of spirit and matter a clear vision may be obtained. But not only
fragments are to be seen. That is why the ancients guarded this natural telescope so
cautiously. The most powerful telescopes were women, and the first requisite for their
protection was quietude.

Fiery World III, 264. In this time of world obstruction there is only the one path of
regeneration of thinking. Precisely it is important to awaken the consciousness. Indeed, when
the spirit can look back and know that yesterday's thinking has already passed, then takes
place the transmutation bringing discernment. Indeed the expiring time can indicate to the
spirit how all energies pass on and are reworked. But woe to those who wish to encounter the
future by looking backward! For the spirit overburdened with yesterday's remains is laden with
a massive weight. With such a burden one cannot ascend the Mountain, one cannot pass
through the Gates of Light, one cannot become associated with the luminous Future. Thus, if
the Church Fathers summon into the past, the Servants of Light summon into the future.
Awakening of consciousness, clarification of the Teaching, and summons into the future will
result in a great regeneration of thinking. On the path to the Fiery World, My Guiding Hand
shifts energies.

Letters Of Helena Roerich I, 8 September 1934.

Dead dogmatism killed the luminous Teaching of Christ; that is why the church so easily
came to ruin in our country [Russia]. And in other countries also it is on trial. The difference is
only in the fact that the representatives of other churches are much better educated, and they
realize that they must consider the laws of evolution and the demands of our time. Therefore,
some of the members of the Western clergy are abandoning the mental attitude of the Middle
Ages and are even beginning to accept the law of Reincarnation.
Recently there was a meeting of bishops at which it was decided to start the study of the

works of Origen - that light of true Christianity and martyr to the ignorance of his
contemporaries. Yes, great sin is committed by the church in holding back the thinking of the
people entrusted to her, keeping them on the level of the ignorance and darkness of the
Middle Ages. But for an unprejudiced mind that cannot be frightened by eternal anathemas
(how can they be reconciled with the "all-forgiveness" of their God?) it is sufficient to read the
history of the Church Councils and the history of the Papacy to lose entirely and forever all
respect for most of the representatives of the church....
Thus, we should find that the law of Reincarnation was rejected by the Council of
Constantinople in the sixth century A.D., in spite of the fact that the Gospel itself contains
words of Christ that have obvious reference to the law of Reincarnation. If people would take
the trouble to study seriously the fundamental Teaching of Christ, and if possible in the
original language of the Gospels instead of being satisfied with the school textbooks, they
would discover a new meaning in the words, and the true, great Image of Christ would be
revealed to their spiritual sight. Long ago it was said by all the Great Teachers that ignorance
is the worst crime. And so it really is.

Eucharistic Miracles
There are certain mantras which work by agreement or by covenant. Most religions appear
to have some examples of this type. The great Muhammadan call from the minaret partakes
of this character, although it has also something about it of the type which we have last
considered. It is a declaration of faith: "There is no God but God" (or as some have translated
it, "There is nothing but God," which is an eternal truth) "and Muhammad is the Prophet of
God." It is interesting to see the effect produced upon the people by these words. It is far more
than the mere thought of their meaning, for it calls up in those who hear it a fiery faith, a
fanatical outburst of devotion, which is quite beautiful in its way, and very characteristic of
Muhammadanism. This might be a mere instance of association, but for the fact that Angels of
a certain type are evoked by the call, and it is their action which causes much of the
enthusiasm to be exhibited.
It is perhaps in the Christian religion that we find the best examples of this third type of
mantra, as those who know anything of the Services of the Church will realize. The greatest of
them all is Hoc est Corpus Meum, "This is My Body"; for the Christ Himself has made a
covenant with His Church that whenever that call is uttered, whenever those words are
pronounced in any language by one of His duly ordained Priests, He will respond thereto. But
this power is given under conditions, given only to those who are prepared by another mantra
of the same type to receive it—a mantra also prescribed by Christ Himself—the words
"Receive ye the Holy Ghost."
The power which with these words He gave to His disciples just before He left them has
been handed down with the same words in an unbroken chain for nigh two thousand years,
and constitutes what is called the Apostolic Succession. Whenever a Priest who has been duly
ordained in that Succession pronounces with intention those other words "This is My Body," a
certain wonderful change is thereby brought about in the Bread over which he speaks them,
so that though its outward appearance remains the same its higher principles or counterparts
are superseded by the very life of the Christ Himself, so that it becomes just as truly His
vehicle as was the body which he wore in Palestine.
There is no doubt of the working of the mantra "This is My Body," for its action can be
seen to-day by those who have eyes to see. Lord Tennyson tells us in The Idylls of the King
that Galahad, describing the celebration of the Eucharist, said:

I saw the fiery face as of a child

That smote itself into the bread.

and just so any clairvoyant who watches the offering of that same Holy Sacrifice today may
see the counterpart of the bread flash out into a line of living light when the same sacred
mantra is spoken. All the branches of the Christian Church—the Roman Catholic, the Greek
Orthodox, the Anglican. and the Liberal Catholic Churches—that celebrate the Holy Eucharist
at all in the form which was laid down by the Christ, use those Words of Institution as part of
their Liturgy, and in all of them that wonderful result is produced. All these branches of the
Church, too, invoke the Angelic Hosts to assist in the Service, and that is done not only by a
particular form of words, but also (when the Service is sung) by a particular form of music, by
an arrangement of sounds which has persisted with but slight variation from an early period in
the history of the Church. The Angels of a special type take those words as a call, and at once
attend to play their part in the Service which is to be held.
C. W. Leadbetter, on Mantras

Lanciano, Italy 8th Century A.D.
Ed. If you go to the online article from which this was taken you will find pictures of the host
become flesh and such. Very interesting!

A Basilian monk, wise in the ways of the world, but not in the ways of faith, was having a
trying time with his belief in the real presence of Our Lord Jesus in the Eucharist. He prayed
constantly for relief from his doubts, and from the fear that he was losing his vocation. He
suffered through the routine of his priesthood day after day, with these doubts gnawing at
The situation in the world did not help strengthen his faith. There were many heresies
cropping up all the time, which kept chipping away at his faith. They were not all from outside
the church either. Brother priests and bishops were victims of these heresies, and they were
being spread throughout the church. This priest couldn't seem to help being more and more
convinced by the logic of these heresies, especially the one concerning his particular problem,
the physical presence of Jesus in the Eucharist.
One morning, while he was having a strong attack of doubt, he began the Consecration of
the Mass for the people of the town. He used the same size host which is used in the Latin Rite
masses today. What he beheld as he consecrated the bread and wine caused his hands to
shake, indeed his whole body. He stood for a long time with his back to the people, and then
slowly turned around to them.
He said: "0 fortunate witnesses to whom the Blessed God, to confound my disbelief, has
wished to reveal Himself in this Most Blessed Sacrament and to render Himself visible to our
eves. Come, brethren, and marvel at our God so close to us. Behold the Flesh and Blood of our
most beloved Christ."
The host had turned into Flesh. The wine had turned into Blood.
The people, having witnessed the miracle for themselves, began to wail, asking for
forgiveness, crying for mercy. Others began beating their breasts, confessing their sins,
declaring themselves unworthy to witness such a miracle. Still others went down on their
knees in respect, and thanksgiving for the gift the Lord had bestowed on them. All spread the
story throughout the town and surrounding villages....
The miracle that occurred in 700 was just the beginning. That was 1250 years ago....
But that's not all. The miracle is ongoing. The Host-turned-Flesh, and the Wine-turned-Blood,
without the use of any form of preservative, is still present in the reliquary. In 1574 testing
was done on the Flesh and Blood and an unexplainable phenomenon was discovered. The five
pellets of coagulated Blood are different sizes and shapes. But any combination weighs the
same as the total. In other words, 1 weighs the same as 2, 2 weigh the same as 3, and 3
weigh the same as 5.
From the very beginning, the local church accepted this miracle as a true sign from heaven,
and venerated the Eucharistic Flesh and Blood in processions on its feast day, the last Sunday
of October. The fame of the shrine spread throughout the region quickly, and soon all of Italy
came to the Church in Pilgrimage.

[See the above link for pictures and more material on this]

Ancient Anxanum, the city of the Frentanese, has contained for over twelve centuries the
first and greatest Eucharistic Miracle of the Catholic Church. This wondrous Event took place in
the 8th century A.D. in the little Church of St. Legontian, as a divine response to a Basilian
monk's doubt about Jesus' Real Presence in the Eucharist.
During Holy Mass, after the two-fold consecration, the host was changed into live Flesh and
the wine was changed into live Blood, which coagulated into five globules, irregular and
differing in shape and size.
The Host-Flesh, as can be very distinctly observed today, has the same dimensions as the
large host used today in the Latin church; it is light brown and appears rose-colored when
lighted from the back.
The Blood is coagulated and has an earthy color resembling the yellow of ochre.
Various ecclesiastical investigation ("Recognitions") were conducted since 1574.
In 1970-'71 and taken up again partly in 1981 there took place a scientific investigation by
the most illustrious scientist Prof. Odoardo Linoli, eminent Professor in Anatomy and
Pathological Histology and in Chemistry and Clinical Microscopy. He was assisted by Prof.
Ruggero Bertelli of the University of Siena.
The analyses were conducted with absolute and unquestionable scientific precision and they
were documented with a series of microscopic photographs.
These analyses sustained the following conclusions:
* The Flesh is real Flesh. The Blood is real Blood.
* The Flesh and the Blood belong to the human species.
* The Flesh consists of the muscular tissue of the heart.
* In the Flesh we see present in section: the myocardium, the endocardium, the vagus
nerve and also the left ventricle of the heart for the large thickness of the myocardium.
* The Flesh is a "HEART" complete in its essential structure.
* The Flesh and the Blood have the same blood-type: AB (Blood-type identical to that
which Prof. Baima Bollone uncovered in the Holy Shroud of Turin).
* In the Blood there were found proteins in the same normal proportions (percentage-
wise) as are found in the sero-proteic make-up of the fresh normal blood.
* In the Blood there were also found these minerals: chlorides, phosphorus, magnesium,
potassium, sodium and calcium.
* The preservation of the Flesh and of the Blood, which were left in their natural state
for twelve centuries and exposed to the action of atmospheric and biological agents,
remains an extraordinary phenomenon.

500 AD

Clovis was embodied in 466 and died in 511. He was an another embodiment of Lanello. His
wife was an embodiment of Elizabeth Prophet, named Clotilda, a Catholic who encouraged him
to convert from Arianism.
Lanello as Clovis I (c. 466 – 27 November 511) “was the first King of the Franks to unite all
the Frankish tribes under one ruler. He succeeded his father Childeric I in 481[1] as King of the
Salian Franks, one of the Frankish tribes who were then occupying the area west of the lower
Rhine, with their centre around Tournai and Cambrai along the modern frontier between
France and Belgium, in an area known as Toxandria. Clovis conquered the neighbouring
Frankish tribes and established himself as sole king before his death.
He converted to Roman Catholicism, as opposed to the
Arianism common among Germanic peoples at the time, at the
instigation of his wife, the Burgundian Clotilda, a Catholic. He
was baptized in the Cathedral of Rheims, as most future
French kings would be. This act was of immense importance in
the subsequent history of France and Western Europe in
general, for Clovis expanded his dominion over almost all of
the old Roman province of Gaul (roughly modern France). He is
considered the founder both of France (which his state closely
resembled geographically at his death) and the Merovingian
dynasty which ruled the Franks for the next two


Yes, Serpent and his seed must be cast out of the isles of Britain; for there they have set
themselves up, from the closing hours of Camelot to the present, as the adversaries of the
Woman and of the feminine potential of man and woman.
Vol. 22 No. 46 - Sanat Kumara - November 18, 1979

There is a remarkable work called Bloodlines of the Illuminati, by Fritz Springmeier. The
author deprogrammed over 1000s of hours many Illuminati members who wanted to get out.
One of his comments was that the Fallen Ones have held the control of Britain to be very
important for control of the planet, and that it is a center of dark occult power. London is the
Third Eye chakra of the planet, so for that alone, it is one of the most important power points
on the planet. The Third Eye is involved with money and the economy, and the Rothchilds and
the powers of evil in the City of London financial powers, controlling the Federal Reserve of the
USA, thereby dominate the central forces that influence the economies of the nations.

WIKI tells us something of the “scholars” notions concerning the tales of Arthur:
“The first narrative account of Arthur's life is found in Geoffrey of Monmouth's Latin work Historia
Regum Britanniae ("History of the Kings of Britain").[44] This work, completed c. 1138, is an
imaginative and fanciful account of British kings from the legendary Trojan exile Brutus to the 7th-
century Welsh prince Cadwallader. Geoffrey places Arthur in the same post-Roman period as do
Historia Brittonum and Annales Cambriae. He incorporates Arthur's father, Uther Pendragon, his
magician advisor Merlin, and the story of Arthur's conception, in which Uther, disguised as his
enemy Gorlois by Merlin's magic, fathers Arthur on Gorlois's wife Igerna at Tintagel. On Uther's
death, the fifteen-year-old Arthur succeeds him as King of Britain and fights a series of battles,
similar to those in the Historia Brittonum, culminating in the Battle of Bath. He then defeats the
Picts and Scots, before creating an Arthurian empire through his conquests of Ireland, Iceland, and
the Orkney Islands. After twelve years of peace, Arthur sets out to expand his empire once more,
taking control of Norway, Denmark and Gaul. Gaul is still held by the Roman Empire when it is
conquered, and Arthur's victory naturally leads to a further confrontation between his empire and
Rome's. Arthur and his warriors, including Kaius (Kay), Beduerus (Bedivere) and Gualguanus
(Gawain), defeat the Roman emperor Lucius Tiberius in Gaul but, as he prepares to march on
Rome, Arthur hears that his nephew Modredus – whom he had left in charge of Britain – has
married his wife Guenhuuara and seized the throne. Arthur returns to Britain and defeats and kills
Modredus on the river Camblam in Cornwall, but he is mortally wounded. He hands the crown to
his kinsman Constantine and is taken to the isle of Avalon to be healed of his wounds, never to be
seen again.[45]
“How much of this narrative was Geoffrey's own invention is open to debate. Certainly, Geoffrey
seems to have made use of the list of Arthur's twelve battles against the Saxons found in the 9th-
century Historia Brittonum.[46] Arthur's personal status as the king of all Britain would also seem
to be borrowed from pre-Galfridian tradition, being found in Culhwch and Olwen, the Triads and the
Saints' Lives.[47] Finally, Geoffrey borrowed many of the names for Arthur's possessions and
companions from the pre-Galfridian Welsh tradition, including Kaius (Cei), Beduerus (Bedwyr),
Guenhuuara (Gwenhwyfar) and Uther (Uthyr).[48] However, whilst names and titles may have
been borrowed, Brynley Roberts has argued that "the Arthurian section is Geoffrey’s literary
creation and it owes nothing to prior narrative."[49] So, for instance, the Welsh Medraut is made
the villainous Modredus by Geoffrey, but there is no trace of such a negative character for this
figure in Welsh sources until the 16th century.[50] There have been relatively few modern
attempts to challenge this notion that the Historia Regum Britanniae is primarily Geoffrey's own
work, with scholarly opinion often echoing William of Newburgh's late-12th-century comment that
Geoffrey "made up" his....[51] Geoffrey Ashe is one dissenter from this view, believing that
Geoffrey's narrative is partially derived from a lost source telling of the deeds of a 5th-century
British king named Riotamus, this figure being the original Arthur, although historians and
Celticists have been reluctant to follow Ashe in his conclusions.[52]

"Morya in his embodiment as King Arthur established a center 12 miles southeast of

Glastonbury, England, somewhere around 500 A.D. (margin of error about 30 years). This was
the place to where Lancelot came (Camelot), Cadbury hill." ECP, I think

Of Cadbury hill and its excavation in 1966-70 led by Glasgow U. professor of archaeology
Leslie Alcock there is this description: 500 feet above sea level there are "four lines of
earthwork ramparts which defend a summit enclosure of 18 acres, rising to a central plateau.
As an inhabited place Cadbury dates from pre-Roman centuries. A village once covered the
plateau and trusted for its safety to the earthwork defenses....(exposed via) several cuts
through the top rampart...An unmortared stone wall sixteen feet thick, with blocks of Roman
masonry built into it girded the hilltop. The total perimeter was close to three-quarters of a
mile....Alcock suggested in October 1982 at the British Academy that Cadbury was special, not
as the headquarters of a commander-in-chief, but as the capital or residence of a King."

Justinian and Theodora

Justinian 483-565 AD, was Eastern Roman Emperor from 527 until his death
WIKI: One of the most important figures of late antiquity, Justinian's rule constitutes a
distinct epoch in the history of the Byzantine Empire. The impact of his administration
extended far beyond the boundaries of his time and empire. Justinian's reign is marked by the
ambitious but ultimately failed renovatio imperii, or "restoration of the empire".[3] This
ambition was expressed in the partial recovery of the territories of the Western Roman
Empire, including the city of Rome itself. A still more resonant aspect of his legacy was the
uniform rewriting of Roman law, the Corpus Juris Civilis, which is still the basis of civil law in
many modern states. His reign also marked a blossoming of Byzantine culture, and his
building program yielded such masterpieces as the church of Hagia Sophia, which was to be
the center of Eastern Orthodox Christianity for many centuries.
The devastating Plague of Justinian in the early 540s marked the end of an age of splendor.
The empire entered a period of decline not to be reversed until the Ninth Century.
Procopius provides our primary source for the history of Justinian's reign. The Syriac
chronicle of John of Ephesus, which does not survive, was used as a source for later chronicles,
contributing many additional details of value. Both historians became very bitter towards
Justinian and his empress, Theodora. Procopius also wrote the Anekdota (the so-called Secret
History), which reports on various scandals at Justinian's court....

Mark Prophet commented on the tragic forbidding of the doctrine of reincarnation by
Justinian closed the last of the Platonic type academies, and the “dark ages” descended
upon the West.

CALL: O Great Divine Director, may that spiral of the suppression of the Christian Mysteries
and the true and righteous doctrine of Karma and Reincarnation, all the limiting influences of
Justinian and his policies be arrested and replaced by Light! Amen.


Letters Of Helena Roerich I, 8 February 1934

You write, "No wonder Christ did not find it possible to reveal this truth (the law of
Reincarnation) directly and openly to the undeveloped human minds." But I think it would be
more correct to say that although the law of Reincarnation was a cornerstone of every ancient
religion of the East, and of course the religion of the Jews was no exception, already in the
days of Jesus this law was badly distorted by the priesthood and maintained its purity only
among individual sects. In the New Testament we have plenty of proof regarding this
knowledge of the Jews; Christ Himself confirms it.
For instance, in the Gospel of St. Matthew (17:10-13), "And his disciples asked him, saying,
why then say the scribes that Elias must come first? And Jesus answered and said unto them,
Elias truly shall first come, and restore all things. But I say unto you, That Elias is come
already, and they knew him not, but have done unto him whatsoever they listed. Likewise
shall also the Son of man suffer of them. Then the disciples understood that he spake unto
them of John the Baptist."
And, in the Gospel of St. John (9:1-3), "And as Jesus passed by, he saw a man which was
blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his
parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his
parents: but that the works of God should be made manifest in him..."
Indeed, how could a person blind from birth be responsible for his sins without the law of
Reincarnation! There are other very clear hints, but you should find them for yourself. ...Why
then, have the fathers of the church so persistently refused to accept the great cosmic law,
which alone can explain all the seeming injustices, all the differences in the conditions of birth,
and all the misfortunes which come to us? There is only one answer. Everywhere there is the
one selfish motive - not to surrender power, and to increase one's material welfare and
prestige. Thus, the ignorant masses all over the world, for long centuries, have been held
between the fear of eternal damnation and hellfire and the hope of eternal peace with
enjoyment in Paradise, while the keys to the Gates of Heaven, we are told, are given to the
priesthood by God Himself!


Letters Of Helena Roerich I, 31 May 1935.
Can we draw a clear-cut line between monotheism and polytheism. Can we mention even
one religion which proclaims a strict monotheism? Verily the whole meaning of life is unity in
multiformity. In the Christian religion there is the most obvious polytheism. The concept of
God the Father and his incarnated Son, Jesus Christ, cannot be considered monotheistic. Is not
the pagan Trinity laid in the foundation of the Christian religion? And what about all the
Angelic Host, and the Ladder of Jacob? Verily, it can be repeated here that those who see the
mote in their brother's eye do not see the beam in their own. One certainly has the right to
assert that the Christian Church took the benefit of heredity from the despised pagans but
distorted and diminished a great many lofty concepts.

MOHAMMAD 570-632
Archangel Gabriel appeared to Mohammad with a message for his people. However, it was
not held pure, and the force of fanaticism and violence followed as the misuse of the
tremendous Light of Gabriel, great leader in the warfare of Heaven.
O Great Divine Director, may that spiral of the misuse of the Light and Teachings of Gabriel
by Mohammed and his sucessors be arrested and replaced by Light!

Some have heard that Mohammed was at least at one time in this community.


I wish to see everyone at his place and with greater understanding of achievement without
expectation of personal gains. Is it possible to call a warrior who enters into the battle full of
expectation of reward a hero?
Ages ago the Teacher Mohammed had to promise to the warriors of Islam raptures in
Paradise. Will I have to promise the glitter of rubies? One must proceed without expectation;
otherwise, deplorable is the waste of the time of eternal evolution.

With so little to write about in this century, I am inserting here an interesting commentary on
the word “GOD” and concepts thereof, put forth by a man defending Hinduism from the
defamation of the dark ones within India and in the West.


From an author of a Traditional Hindu perspective

...According to the above descriptions it is evident that the general concept of the word God
originated from the idea of propitiating an unknown ‘spirit’ of nature by prayingly calling it and
invoking it in order to gain its favor for the fulfillment of some of one’s own personal desires.
Those nature spirits or nature energies were referred to with different words in different
languages. The concept of the individualized nature spirits was the creation of the
imaginations of Homer who gave them proper names (like Zeus etc.) and imagined them in
human forms with supernatural powers and with humanlike emotions of love, hate and anger.
They were called god and goddess whose wrath was supposed to be disastrous for mankind.
This ideology gave rise to many kinds and classes of mythological gods and goddesses which
were being worshipped and invoked with elaborate animal sacrifices in various countries in
those days. Although Moses gave a new concept of only one God instead of many gods to his
people, but the basic form of elaborate animal sacrifices at the altar remained the same. Jesus
gave his preachings against the animal sacrifices at the altar. Still, the wrathful nature of the
kind God of the New Testament (as described in the Revelation, Matthew and John etc.)
remained almost the same as it was in the Old Testament. Thus, from Homer to the writers
of the New Testament the metaphysical nature of god/God as being the ‘spirit’ (of
either an individual aspect of nature like ‘god of rain,’ or god of the whole world)
remained the same. Only certain attributes and the style of writing the word ‘god/God’
Homeric gods and the God of both Old and New Testaments in Hebrew, Aramaic
and Greek wrote the term god with small ‘g.’ Latin and English translations of the
Bible started to write it with capital ‘G.’ The Old Testament in English wrote only ‘God,’
and the New Testament in English began to write Father God. Homer mentioned gods as
individual ‘spirits’ of the nature, but the ‘spirit God’ of the whole world (in Old and New
Testament) was attributed with the creatorship of this world. That was all that differed. Still,
the word God remained as an undefined ‘spirit.’
Thus, up to the period of the New Testament the concept and the definition of God remained
only on the metaphysical level with the ambiguity of imagination that ‘it’ may be ‘he’ of some
unknown form, yet ‘its’ definition remained only as a ‘spirit,’ which also has a wrathful and
vengeful nature with the power of judgement where the true laws of the wrongs and the rights
are not systematically defined.
That spirit-like metaphysical cosmic power (the ‘spirit’ God of the New Testament) was
supposed to be the creator of the world and its dwelling place was called the ‘heaven,’ just
like Homer imagined his imaginative gods to be living in the space of an assumed dimension
called the Olympus mountain. The terms ‘Father’ and ‘the kingdom of God’ of the New
Testament were not well defined in the NT so they had no definite tangible meaning. They
may have been paraphrased only to attract the attention of the people.
Theologians of the world introduced their speculated theories from time to time, and, in the
middle ages, the definition of God broadened a little, but still it remained in the realm of the
universal metaphysical (cosmic) energy. Even today the modern English dictionary defines
God as the supreme being and the ultimate reality, creator and ruler of the universe, eternal,
omnipotent and infinite.


Comparisons of the western concepts of God with the celestial gods of Bhartiya scriptures.

The two dimensions of the material space.

There are two dimensions in the material space: (1) The visual world in the material
space and (2) the celestial world in the celestial space, which is not visible to the human eye.
There are seven main celestial worlds (abodes) also called the heavens: bhu, bhuv, swah,
mah, jan, tap and satya lok of Brahma (lok means abode). Brahma is the supreme god of the
entire celestial phenomena. He is a Divine personality, and he is the creator of heaven
(celestial worlds) and earth. Brahma first created the celestial worlds (also called the celestial
abodes) with gods and goddesses, and then he created the sun, moon and earth with its
atmospheric sky to accommodate the living beings on the earth planet. The illusive energy,
which is manifested in the form of the universe, is called ‘maya’ and it has three
characteristics: sattvagun (the pious or good quality), tamogun (the evil or bad quality) and
rajogun (the mixture of good and bad qualities). Brahma created the celestial worlds of gods
and goddesses with sattvagun predominance, demonic worlds with tamogun predominance
and the material world of human beings with rajogun predominance. All the three gunas
reside within all the three, yet one gun remains in predominance.
The unimaginable luxuries of the celestial abodes.
The luxuries of the celestial abodes are much higher and superior to that of this world. The
Upnishad describes that the quality of the luxury which is enjoyed in the lowest celestial
abode (the manav gandharv) is one hundred times greater than the highest luxury of this
world, and it goes on increasing in the same manner up to Brahma’s abode, called satya lok.
The sequence described in the Upnishad is: the abodes of the gods called manav gandharv,
dev gandharv, pitradev, ajanaj karmdev, karmdev and nityadev; then the abode of god Indra,
Brihaspati, Prajapati and Brahma. The first five abodes are generally known as bhu lok, then
bhuv lok, and thereafter swah lok is the abode of god Indra. Those souls who do honest and
selfless good deeds reach these celestial abodes for a certain length of time and then they are
reborn on the earth planet. There is an abode called mah lok where highly evolved gyanis and
yogis go but they are again reborn on the earth planet. There is no liberation of a soul in these
abodes. They are all revertible up to the abode of Brahma, except for one exception that, very
highly evolved selfless gyanis and yogis who desire only liberation and nothing else, if they
reach the satya lok of Brahma they may receive liberation from the mayic bondage and the
cycle of birth and death.
The prime gods of the celestial abodes.
There are millions of original gods and goddesses living in all of the celestial abodes
described above (like the human population in various countries of this world). They are all
produced from the sattvagun of maya. There are eight prime gods: Brahma, Prajapati,
Brihaspati, Indra, Kuber, Varun, Agni and Vayu. Their references come in all of the Puranas
and the Vedas. Then there are Dikpal, Yamraj or Dharmraj and Kamdeo and his wife Rati. Out
of them Brahma and Indra are most important and are popular. All of these gods and
goddesses live in the celestial abodes in their physical form and they remain the same in all
the ages. They represent various aspects of maya.
The supreme god of heaven, Brahma, and the chief god, Indra.
Brahma. He is the creator of this world. He is the supreme god of the celestial world (also called the
heaven), living in the topmost seventh celestial abode called satya lok. He has created all the gods and
goddesses, the demons, and all of the beings of the earth planet. He is the foremost Yogi and Gyani and
he represents the true form of piousness (sattvic quality). So, directly or indirectly, the pious people and
yogis and gyanis whose spiritual experiences refer to the Divineness of the soul are related to the
Divinity of Brahma. He is accessible to Sages and Saints and only to the prime gods and goddesses, not
all. He is the giver of the reward or punishment of the actions of all souls through one of his assistants
Dharmraj and has a very long life, beyond human imagination.
Indra. He is the king of gods and goddesses of bhu, bhuv and swah lok. He is also god of
rain, thunder and lightning. His wife is Shachi. There are rivers of sweet water in his kingdom
whose water is the giver of life, youth and beauty.
The descriptions of the NT (Cor. I. 1/25; and Peter II. 3/12) distinctly indicate that
the ‘God’ and ‘heaven’ of the NT are only celestial.
Thus, the imagination of the chief god of Greek and Roman mythology is related
to god Indra, and only the high end concept of the one God of the Bible or the God
of Moses and Jesus, if he could be shown to be wrathless, may relate to the creator
Brahma or it may also refer to the impersonal (nirakar) aspect of God.”


Carolus Magnus or Karolus Magnus, meaning Charles the Great, (747 – 28 January 814) was
King of the Franks from 768 to his death. He expanded the Frankish kingdoms into a Frankish
Empire that incorporated much of Western and Central Europe.
His rule is also associated with the Carolingian Renaissance, a revival of art, religion, and
culture through the medium of the Catholic Church. Through his foreign conquests and
internal reforms, Charlemagne helped define both Western Europe and the Middle Ages. He is
numbered as Charles I in the regnal lists of France, Germany, and the Holy Roman Empire.
During his reign, he conquered Italy and was crowned Imperator Augustus by Pope Leo III on
25 December 800 as a rival of the Byzantine Emperor in Constantinople....Charlemagne
continued the policy of his father towards the papacy and became its protector, removing the
Lombards from power in Italy, and waging war on the Saracens, who menaced his realm from
Today he is regarded not only as the founding father of both French and German
monarchies, but also as the father of Europe: his empire united most of Western Europe for
the first time since the Romans, and the Carolingian renaissance encouraged the formation of
a common European identity. Pierre Riché reflects:
“...he enjoyed an exceptional destiny, and by the length of his reign, by his conquests,
legislation and legendary stature, he also profoundly marked the history of western Europe."...

An interesting astrological chart was drawn of Charlamagne's coronation, a chart showing
the role of women in Europe, the juxtaposition of the forces of Church and State in Europe,
forces that would upotplay over many centuries. This coronation was truly a seminal event.


Below I have put in several histories of Russia. The first is the best summary with the
broadest intelligence. The others are more typical historian work, but also contribute to the
lightbearers gaining more sense of the history of this people, a people and moreso a group of
Chelas so important today. To remind, Dannion Brinkley during one of his NDEs was given to
unerstand that “As Russia goes in 2004, so goes the world”.

A Providential History of Russia Jay Rogers Published August 1991
An early Christian legend says that it was the Apostle Andrew who first preached in the
region of Scythia on a missionary journey. Stopping on his way back on a bend in the River
Dnieper, he planted a flag on its shore prophesying that one day a great city would arise
in this place. The city of Kiev arose in this spot as early as the fifth century.
The Slavs, who form the nucleus of the Russian population, emigrated to Russia from the
neighborhood of the Carpathian mountains. From the earliest period from which we have
any record of them, they are known as a free people, strongly opposed to subjection.
By the ninth century, the Dnieper with its many tributaries formed the boundary of the
Slavonic settlements to the east. On the north, they reached the great Valdai plateau and
the great lake region. On the west and south, they touched the German settlements, and
on the southwest, bordered on the Byzantine Empire. In the middle of the ninth century,
we find them split up into numerous tribes settled on the soil and engaged chiefly in
hunting and agriculture.
They were a continental people, without a military organization, and on account of the
endless warfare between the tribes were but little able to resist the inroads of invaders –
the Vikings, Mongols and Turks – who now pressed them from the north, south and east.

The Foundation of the Russian Empire

It was the invasions of the Vikings or Northmen which forced a union of northwestern
Russian principalities under a Scandinavian chieftain named Rurik. The very first warlike
expeditions of the Vikings had been directed against the Slavs. The Vikings established
themselves on the east coast of Sweden and sent frequent expeditions to the northern
frontier of Russia.
The Slavs and Finns of northwestern Russia came to have great respect for the bravery
and power of the Scandinavians and finally decided to call them to their aid – a move
which would protect them from the crueler invasions of the Mongols and Turks. They sent
to Rurik, a great Scandinavian chief, saying, “Our land is great and has strength in
abundance, but it lacks order and justice. Come and take possession and rule over us.”
In response to this invitation, Rurik gathered together his kindred and a company of
armed followers, and established himself on the northern frontier of the Slavs. He soon
became very powerful and about the year 862 made Novrogrod (about 100 miles south of
the present St. Petersburg) the capital of an empire stretching from the lakes in the north
to the sources of the Dnieper in the south.
In the meanwhile, two Viking chiefs by the name of Askold and Dir had wrested Kiev
from the eastern Slavs and established Scandinavian rule over them. The first certain date
in Russian history is the year 865, during which Askold led an expedition against
Byzantium. This expedition was successful, and Askold’s fleet was destroyed in the sea of
Marmora. The barbarians attributed this disaster to the efficiency of the prayers of the
Christians, and, as a result, Askold and many of his followers embraced Christianity. In the
following year, the Church was established at Kiev.

Kiev – The First Capital of Russia

The death of Rurik occurred in 879, when he was succeeded by the oldest member of his

family, Oleg. This ruler conquered the eastern Slavs, put Askold and Dir out of the way by
an act of treachery and made Kiev the capital of the Empire. The great Byzantine city,
Constantinople, was now the goal of the Russian Monarchs. In 907, Oleg reached the
gates of Constantinople and obliged the emperor to pay a large ransom for the city and to
agree to a treaty of free commerce between the Russians and Greeks.
The kings descended from Rurik gradually consolidated the monarchy, which was destined
to become one of the foremost powers of Europe. The state came to be called Russia, from
Ruotsi (Corsairs), the name given by the Finns to the Norse conquerors.
In 988, Vladimir I adopted the Greek Orthodox Church as the official state religion. He
ordered that churches and priests be established in all towns, and that the people be baptized.
Thousands of people formed lines at the river Dnieper and were baptized en masse.
Although it was a forced Christianization of Russia, it was beneficial to the progress of the
society in general. From this time, monks from Byzantium and architects, artisans and
merchants from Germany, Italy and Greece, spread languages, customs and ideas of the
Christian nations of the East and West. They brought their culture to the fierce tribes of the
North until by the eleventh century the Russians were on the same level of civilization as the
people of western Europe.
The Tartar Conquests
But then in the thirteenth century, this budding civilization was rudely crushed by
invading Tartar hordes, who overran the unfortunate land and for more than two hundred
years held the Russian princes in a degrading bondage, forcing them to pay homage and
tribute, and inflicting upon the people the most horrible atrocities. Then Russia was cut off
from the rest of Europe, and the civilization and nationalization of the Slavs was delayed
until the fifteenth century.
In 1301, the government of Kiev moved to Muscovy, or Moscow. Ten years later the See
of the Orthodox Church followed. This was the foundation of Czarist Russia. Moscow was
fortified as a protection against the Tartars. Over a 300 year period the city was gradually
enlarged, the Kremlin was built and Moscow gained economic control over the
surrounding principalities.

The Czars
In the 16th century Ivan the Terrible was crowned the first emperor of Russia. Ivan saw
himself as a new Caesar and promoted a system of peasants and nobles. While the rest of
Europe was moving into the Renaissance, the Reformation and the Age of Discovery, the
Russian Czars were establishing medieval feudalism as a way of life. The next one
hundred years were marked by civil wars, peasant uprisings, foreign invasions and
In the 17th century, the Romanovs founded a dynasty that ruled Russia for the next 300
years. Under the Romanovs, the czar’s power increased dramatically, local governments
weakened and the Orthodox Church was exploited to fix the status of the peasants.
Expansionist policies continued, Siberia was settled and vast areas of land were
incorporated into Russia.
The most powerful of the Romanovs was Peter the Great (ruled 1689-1725). Peter was
determined to open a window to western ideas and brought tradesmen from Europe to
Russia to train his people. He fought a war against Sweden and incorporated Karelia,
Finland, Estonia and Livonia into his Empire. The city of St. Petersburg (Leningrad) was
founded and southern acquisitions were taken after a war with Persia.
But even with all the land acquisitions and enlightenment that was coming into Russia,
the peasants remained cruelly oppressed. Catherine the Great and Alexander I continued
to expand the empire during their reigns. By the 19th century, the Russian Empire
included part of Poland and stretched all the way to Alaska and northern Californian coast.
By the time of Alexander’s death, Russia was the largest country in the world. They had
resisted Napolean, but unrest among the peasants mounted and many of Russia’s young
aristocrats plotted to overthrow the government.

Nicholas I succeeded Alexander and, frightened by an attempted coup during the early
years of his reign, began one of the most repressive regimes in Russian history. Ironically,
this period also was the era of the great authors, Tolstoy, Dostoyevsky, Pushkin and
Gogol, and the composer, Tchaikovsky. Dostoyevsky prophetically warned his nation
against the consequences of atheistic thinking which was at work in the minds of Russian
intellectuals. “If there is no God,” he wrote, “then everything is permissible.”
Nicholas was followed by his son, Alexander II who began a great reform of the system
his ancestors had created. He became known as the “Czar Liberator.” Nicholas survived
many assassination attempts by radicals who wanted either socialism or anarchy. In 1881,
the revolutionaries assassinated him. If Nicholas had lived longer, Russia may have
entered the 20th century as a democratic society.
Alexander III relied on the army and established a secret police (the forerunner of the
KGB) to quell further uprisings. He made the Jews scapegoats for his father’s murder,
forced them to live in certain provinces, and subjected them to periodic pogroms, or
organized massacres. During this time many Jews emigrated to the United States.
Alexander also turned back many of his father’s reforms.

The Last of the Czars

The collapse of the imperial regime came in the early 20th century. Nicholas II, a weak
ruler who faced serious political and economic problems during his reign and suffered an
unexpected defeat in the Russo-Japanese war. On January 22, 1905, a large crowd of
peasants followed a priest to the Winter Palace in St. Petersburg to present a petition to
the Czar. At the palace troops fired into the crowd, killing several hundered people. The
incident is known as “Bloody Sunday” and spurred a worker’s strike which paralyzed the
faltering nation.
Czar Nicholas granted a constitution which gave voting rights, freedom of the press and
assembly to the people. A legislative body called the Duma functioned on through the first
World War. Nicholas rode a popular crest of patriotism for czar, Church and country at the
outbreak of the war, but faced with crushing defeats by the Germans, food shortages and
a shattered economy, the people deposed him in 1917.
The Duma met to organize a provisional government on March 15. A legislative body
composed of socialists and liberal democrats was formed and tried to restore public order.
Headed by Alexander F. Kerensky, the Provisional Government seemed for a fleeting time
to be steering Russia toward a democratic form of government. But they made several
mistakes: they allowed the rival Bolsheviks to form a rival political structure throughout
Russia; they freed political prisoners allowing the exiled revolutionaries Lenin and Trotsky
to return to Russia; and they vowed to continue the war with Germany.


“In the 4th Century AD the original Roman imperial capital, Rome was replaced by
Byzantium, later known as Constantinople, and known today as Istanbul. The new city was
strategically placed where Europe meets Asia, and was remote from the warring tribes that
had plundered Italy.
Constantinople became known as ‘the New Rome’ and even promoted itself as ‘the New
Jerusalem” around the end of the 4th Century. Centuries later this went hand in hand with a
certain ‘messianism’ ideology, where the Eastern Roman Empire spread its version of
Christianity to the Slavic nations. Tsar’grad (as the Slavs called Constantinople) had
enormous power and prestige at the time, and indoctrinated the Russians with their ideology.
In the late 8th Century the Emperor in Constantinople was murdered, and there was a short
period when the Eastern Roman Empire was ruled by the Emperor’s widow, the Empress Irene.
In Rome the Pope took advantage of the situation, and proclaimed the King of the Franks,
Charlemagne, as “Emperor of Rome”. These emperors were later chosen by the Electors (the
leaders of the aristocracy) of Bavaria, and became known as the Holy Roman Emperors. They
would be crowned by the reigning Pope, in Rome, but rule from Germany. These were the
Western Roman Emperors, and the Habsburg family ultimately became the ruling dynasty,
with Vienna, Austria their final capital.
The throne in Constantinople was soon occupied by an emperor again, and this line of
Eastern Roman emperors, in a succession of different Macedonian and Grecian dynasties,
continued until 1453, when the Ottoman Turks conquered the city and killed the childless
emperor, Constantine XI Palaeologus.
Before the overthrow of the Palaeologus dynasty, Constantine’s niece, Zoe Palaeologus, was
taken to Rome for safety, with her 2 brothers, and cared for by a Cardinal. There she was
converted from the Orthodox religion to Roman Catholicism.
All Roman emperors, both Eastern and Western, used the single headed eagle as their
emblem, from the time of Julius Caesar up until this last Eastern dynasty. The Palaeologus
family had added an extra head to their dynastic eagle in the 12th century, to symbolize
power over east and west, and the combination of church and political power, and their
double-headed eagle became the imperial symbol for all Eastern Roman, Byzantine, emperors.
After the fall of Constantinople in 1453, Muscovy, with Moscow as it’s central city, was the
only Orthodox country (apart from Georgia) not under Muslim rule.
When the Habsburg (Western/Holy Roman) Emperors learnt that the Palaeologan (Eastern/
Orthodox Roman) Emperors had been defeated, they adopted the imperial double-headed
eagle as their emblem, and retained it until 1918, when Kaiser Karl II of Austria was sent into
In 1470 Grand Duke Ivan III proclaimed independence for the Russian church from the
Patriarch of Constantinople.
“The fall of Constantinople, which had been thought of as the eternal city of Christianity, and
the disappearance of the empire… cast the souls and spirits of the eastern Christians into a
profound despair. How could the Church continue to exist without the Empire? And what,
now, would be Muscovy’s place in history?... In order to preserve the traditional structure of
Christianity – which involved the Christian Empire – and to assign to Russia her place in
history, three eventual solutions could be contemplated:
1- Admit that the fall of Byzantium was not final, and that the imperial city would be freed by
the Russians;
2- Admit the supremacy of the Holy Roman Empire of the West; or, lastly,
3- Set up Moscow herself as a definite empire, the successor to that of Byzantium”
From ‘Moscow the Third Rome: Sources of the Doctrine’ by Dimitri Stremooukhoff, Speculum,
Vol 28, No.1 (Jan 1953), pp 88.
In 1472 a marriage was arranged between Princess `Zoe Palaeologus and Prince Ivan III of
Muscovy. He was a widower, and was looking for a politically advantageous wife, to help gain
supremacy over his brother princes in Russia. The Pope hoped that Zoe would lead Ivan and
the Orthodox church to the Roman Catholic church. However, when Zoe arrived in Moscow,
she immediately converted back to Orthodoxy, and changed her name to the Russian ‘Sophia’.

The Third Rome
The Ivory Throne from Constantinople
As part of her dowry, Princess Zoe had brought the ivory throne (see picture left) of the
Byzantine emperors to Moscow, as well as the “rights” to the title of “Caesar” and “Autocrat,”
and the use of the imperial symbol (the double headed eagle - see seal below).
Ivan decided that he was now a “Czar” (Tsar) , the Russian form of the word Caesar. Their
grandson, Ivan the Terrible, was actually the first Czar to be crowned on
the ivory throne, and that throne was used for all coronations in Russia
until 1896.
The main symbols on the throne were five double-headed eagles, and
this double eagle became the symbol of the Russian monarchs. The
imperial flag was changed, from the red imperial Byzantine eagle on a gold
background, to a black eagle on a gold background. The eagle was then
adorned with crowns, and a breastplate, and was given an orb and a
sceptre in its talons.

Left - the Ivory throne of Constantinople, upon which almost every Russian Tsar has been
From 'Great Treasures of the Kremlin' by David Douglas Duncan, 1979.

In 1492, after the marriage of Zoe Sophia

Palaeologus to Ivan III, Zosimius the Metropolitan
(chief Bishop) of Moscow, proclaimed ‘Ivan III is the
new Emperor Constantine of the new

“During Ivan’s reign, three legends calculated to

support the credo that Moscow was the third Rome
and the centre of the true faith circulated. The first
held that the apostle St. Andrew personally had
brought Christianity to Russia, thus confirming the
Orthodox faith’s direct link to Christ and his
teachings. The Second was the wholly fictitious
account of the Moscow Grand Prince’s lineal descent
from the Roman emperor Caesar Augustus through
an alleged illegitimate son named Prus.

The Third legend, and in many ways the most significant, helped to establish the Russian
Orthodox Church as the successor to the Greek Church, and as bearer of the ‘true faith’, with
the grand prince as guardian of that faith. According to this myth, which was often repeated
by the leading clergymen of the time, Grand Prince Vladimir Monomakh’s grandfather, the
Byzantine emperor Monomachus, had invited Vladimir to be co-ruler of Byzantium and, by
extension, co-ruler of the Orthodox church. The emperor allegedly sent Vladimir a crown,
scepter, and other royal paraphernalia as a sign of his co-regency.
No matter how often this legend was repeated, it was impossible to explain away the glaring
discrepancy that Vladimir had become Grand Prince of Kiev in 1113 while Emperor
Monomachus had died in 1054.
…Ivan the Great established in Russia two strong traditions that survived into the 20th
century. The first was the supposition that the czar ruled by divine right. Ivan articulated this
doctrine in his reply to an offer from Frederick III, the Holy Roman Emperor, to recognize Ivan
as a king. It was a most generous offer because the emperors of the Holy Roman Emperor
were loathe to recognize kings who might some day turn against them.
Ivan wrote in his reply; ‘We by the grace of God, have been Sovereigns over our land from
the beginning… We have our ordination from God…and as we have not heretofore wished
ordination from anyone, so now we do not wish it.”
The 2nd tradition grew largely from Sophia’s Byzantine heritage. Urged by his wife, Ivan

borrowed from Byzantium many regal ceremonial rituals that helped to isolate the czar from
everyone except his closest advisors. Previous grand princes had remained close to the
people, but as the high ceremonial rituals were assimilated into his daily activities, the Russian
ruler became increasingly aloof from the population and from all but the most elite members
of the boyar and servitor classes as well.”
Czars; Russia’s Rulers for More Than One Thousand Years, by Duffy & Ricci, Facts on File,


AGNI YOGA TEACHINGS Supermundane I, 70

Urusvati is right to be indignant at all the falsehoods that are written about Us. Truly, if all
the idle stories were gathered into one book, an unusual collection of falsehoods would result.
Symbolic expressions, created over centuries, have been transformed into unbelievable fairy
tales about treasures that are guarded by the Lords of Shambhala. In the elaborate Tibetan
narratives it is hard to understand how the more fanciful exaggerations have accumulated.
Through these exaggerations the Tibetan nation wished to enhance its position as a world
focus. For example, it is written that the warriors of Shambhala are innumerable and
invincible, and their leader defeats all evil and affirms the Kingdom of Good. Such is the belief
in the East, which cherishes in its heart the legend about the victory of Light. For the East,
each veiled word written for the glory of Light is justified, but the West thinks the opposite and
wishes to unveil everything, even to the point of belittlement.

Letters Of Helena Roerich II, 23 October 1937. A Tibetan lama also visited us. He had
thoroughly studied theoretically and, to some extent practically, certain systems for the
development of the siddhis. He, too, regretted the decline of knowledge and confirmed the
fact that illumined lamas are very rare exceptions among the present-day lamas. In the
monasteries, under cover of the Teaching of Light, black magic is often practiced. He also told
us that all systems of the forced development of the siddhis often bring very sad results.
But if an aspirant is found to possess a strong will and a pure heart, his achievements may
be quite significant. Particular attention is paid to the development of concentrated thinking,
and complete concentration of thought upon a chosen object. Such concentration and
meditations constitute the most important part of spiritual upbringing. He asserted that during
the state of a certain kind of meditation, which turns into a trance, such successful pupils go
through the whole process of dying and then returning to life. All of them describe this
process, and particularly, after darkness and a red sphere, crossing into a sphere of white
light, as a state of indescribable ecstasy. There is a detailed description of the successive
transference of consciousness through these spheres, with all the accompanying sensations.
Of course, there is always some danger that one may not come back to life at all. To achieve
such a degree of meditation years and years of practice are needed, and, as the lamas state,
it is necessary to kindle the fires of the heart, which, in itself, is already a great achievement.

Letters Of Helena Roerich II, 19 March 1936.

The followers of Hinayana do not recognize any Hierarchy other than the Buddha Guatama
and his one successor, the Bodhisattva Maitreya. It is obvious that they do not accept the
authority of either the Dalai Lama or Tashi Lama. There are other minor differences, but they
are not so essential. It is also true that the Hinayana is an exoteric school, whereas the
Mahayana is an esoteric Teaching. In Tibet Mahayana is divided into two multiple sects; the
one of the Yellow Hats, or Gelugpa, is mostly known in Tibet and Mongolia, it was founded by
the great reformer Tsong-Kha-pa in the fourteenth century. The other - the more ancient - is
the sect of the Red Hats, or Nyingmapa; the Dugpa is one of its branches and is spread all
over Sikkim and Little Tibet; its founder was a Hindu, the Teacher Padma Sambhava. Both the
Dalai Lama and the Tashi Lama, and the entire government of Tibet, belong to the Gelugpa
sect. Apart from these two sects in Tibet, there is one very vital and the most ancient local
creed, known by the name Bon. At the present time, this ancient creed has borrowed very
much from Buddhism. However, the Bon lamas and also the majority of the lamas of the Red
sect, are very much attached to sorcery, and to the crudest necromancy and tantrism.

Meanwhile, in Tibet…

The Fourth Chapter of The Legend of the Great Stupa:

The Portents of the Ruin of the Great Stupa in the Middle of the Kaliyuga

...Again King Trison Detsen spoke to the Lotus Born Guru, "Great Guru, in the kaliyuga, the
age of decadence and corruption, when the Voice of Buddha is a mere echo, will this Great
Stupa, this Wish Fulfilling Gem, be destroyed or damaged? Will it decay? And if it is neglected
or damaged what will be the portent of its ruin? What vice will corrupt this area of the
transitory world? When the signs and omens are seen, what must be done?"
Guru Rinpoche replied, "Listen, Great King. The real perfection of this Great Stupa is
indestructible, inviolate and incorruptible: it is inseparable from the Body of Infinite Simplicity
of all the Buddhas. But the phenomenal fabric of the Great Stupa is perishable, a transitory
form in a changing world, and it can be damaged by the four elements. The damage will be
repaired by the incarnations of the Lords of the Three Families - Manjusri, Avalokitesvara, and
Vajrapani - and the Wrathful Bhrikutis and Tara Devi.
"As the kaliyuga progresses towards the final conflagration, life expectancy of man
decreases and the weight of darkness becomes more intense, but there remain restraints on
the downward path when the Voice of Buddha is heard and the Path of Dharma followed.
Towards the end of the era, when man's lifespan has been reduced from sixty to fifty years
and there has been no respite in man's increasing egoism, these conditions will prevail,
portending ruin to the Great Stupa: householders fill the monasteries and there is fighting
before the altar; the temples are used as slaughterhouses; the ascetics of the caves return to
the cultivated valleys and the yogins become traders; thieves own the wealth and cattle;
monks become householders, while priests and spiritual leaders turn to robbery, brigandage
and thievery. Disorder becomes chaos, which generates panic raging like wildfire. Corrupt and
selfish men become leaders, while abbots turned army officers lead their monks as soldiers;
and nuns put their own bastards to death. Sons see their estates and inheritances stolen from
them. Mean and vulgar demagogues become local bosses. Young girls instruct the young in
schools. The belch of the Bon Magician resounds in the yogin's hermitage and the wealth of
the sanctuaries is looted; the scriptures of the Tathagatas, the images of the Buddhas, the
sacred icons, the scroll paintings and the stupas will be desecrated, stolen and bartered at the
market price, their true worth forgotten; the temples become dung-smeared cow sheds and
"When religious duties are forgotten, spirits of darkness previously controlled by ritual power
are unloosed, and frenziedly govern the mind of whatever being they possess. Spirits of
vindictive power possess monks; spirits of egoistic wickedness possess the mantradhara or
magician; spirits of disease possess the Bon Priest; enchanting spirits causing disease possess
men; grasping, quarreling spirits possess women; spirits of wantonness possess maidens;
spirits of depravity possess nuns; spirits of rebellion and malice possess children; every man,
woman and child in the country becomes possessed by uncontrollable forces of darkness. The
signs of these times are new and fantastical modes of dressing - traditional styles forgotten;
the monks wear fancy robes and the nuns dress up before a mirror. Every man must carry a
sword to protect himself and each man guard his food from poison. Abbots and Masters poison
their pupils' minds and hearts; the executive and legislature disagree; men become lewd and
licentious; women become unchaste; monks ignore their discipline and moral code; and the
mantradharas break their covenant. As the frenzy of malicious, selfish, vindictive and ruthless
spirits grows, paranoid rumor increases and ornament and clothing fashions change more
"Drunkards preach the Path to Liberation; the advice of sycophants is followed; fraudulent
teachers give false initiations; guileful impostors claim psychic powers; loquacity and
eloquence pass as wisdom. The arrogant elevate profanity; the proletariat rules the kingdom;
kings become paupers; the butcher and murderer become leaders of men; unscrupulous self-
seekers rise to high position. The Masters of the High Tantras stray like dogs in the streets and
their faithless, errant students roam like lions in the jungle. Embodiments of malice and

selfishness become revered teachers, while the achievements of tantric adepts are reviled,
the guidance of the Secret Guru execrated, the precepts of the Buddha ignored and the advice
of yogins and sages unsought. Robes become worn by fools and villains while monks wear
foreign dress - even murderers wear the sacred robe. Men resort to maledictory enchantment
learning mantra for selfish ends; monks prepare poisonous potions for blackmail, extortion
and profit. False doctrines are devised from the Buddhas' Word and the teachers'
interpretations become self-vindications. Many treacherous paths, previously uncharted, are
followed; many iniquitous practices spread; behavior becomes tolerated which was previously
anathema; ideals are established contrary to tradition; and all good customs and habits are
rejected and many despicable innovations corrupt. The wealth of the monasteries is plundered
and spent upon gluttony by those under vow; following errant paths men become trapped by
their own mean actions; the avaricious and spurious protectors of the pure teaching no longer
fulfill their functions.
"The celestial order, disrupted, loosens plague, famine and war to terrorize terrestrial life.
The planets run wild, and the stars fall out of their constellations; great burning stars appear
bringing unprecedented disaster. Rain no longer falls in season, but out of season the valleys
are flooded. Famine, frost and hail govern many unproductive years. Rapacious female
demons (Mamo) and the twelve guardian protectresses of the Dharma (Tenma), unpropitiated
and enraged, release diseases, horrible epidemics and plagues, which spread like wildfire,
striking men and cattle. Earthquakes bring sudden floods, while fire, storm and tornadoes
destroy temples, stupas and cities in an instant. At this time the Great Stupa itself falls in
ruins. During this pall of darkness the Wheel of Dharma at Vajrasana (Bodh Gaya) ceases to
turn; the storm of war rages in Nepal for many years; India is stricken with famine; the
Kathmandu Valley is inflicted with plague; earthquakes decimate the people of Upper Ngari in
Western Tibet; plague destroys the people of Central Tibet; the Kyi Valley District of Lhasa
subsides; the peaks of the High Himalayas in the borderland of Mon fall into the valleys. Three
strong forts are built on the Five Peaked Mountain; yogins assemble in the Valley of the Bear's
Lair on Mon; two suns rise in Kham to the east; the Chinese Emperor dies suddenly; four
armies descend on Central Tibet from the borders; the Muslim Turks conquer India; the Garlok
army suppresses the Dharma in Kashmir; the Mongols conquer Tibet; the Jang army enters
Kham; the Protectors' Temple, Rasa Trulnang (The Jokhang) in Lhasa is threatened; the
famous temple of Samye is desecrated; the stupas of Bhutan tilt and the Wheel of Dharma
"The great monasteries of the country become deserted and the belch of the Bon Priest
resounds in quiet hermitages; the wise and simple leaders of the monasteries have been
poisoned so that the lineal explanations and practices are fragmented or lost; the holders of
the lineal traditions meet sudden death. Impostors and frauds cheat the people and black
spectres haunt the land. The knot in the silken thread binding demonic forces in divine
bondage is untied and the cord of faith keeping the human mind harmonious is severed. The
king's law is broken and the strength of communal unity lost; the people's traditions are
rejected and the sea of contentment dries up; personal morality is forgotten and the cloak of
modesty thrown away. Virtue is impotent and humiliated and led by coarse, immodest and
fearful rulers. Abbots, teachers and professors become army officers, while the ignorant guide
religious aspirants, explain the doctrine and give initiation. Aspirants speak with self-defensive
abuse, while butchers and wild elephants lead men. The passes, valleys and narrow paths are
terrorized by shameless brigands; fearful, lawless and leaderless, the people fight amongst
themselves, each man acting out of self-interest. Tibet becomes corrupt and defiled. These
are the conditions prevailing during the middle of the kaliyuga when the duration of man's life
is fifty years: these are the portents of the destruction of the Great Stupa.
"These signs and sufferings shall awaken the mind of a man sickened by the human
condition. Favoured in his actions and governed by sympathy and compassion towards
suffering beings, he shall dedicate himself to the restoration of the Great Stupa. He shall
aspire to the highest human achievement and fulfil his wish to re-establish perfection."
After Guru Rinpoche had spoken, Trison Detsen and his attendants were stunned and
disheartened. Then recovering his senses, Padma Khungtsen, the spiritual leader of Gos, arose
and prostrated himself one hundred times before Guru Rinpoche and then addressed him.

"Great Guru, let me be reborn to restore the Great Stupa when it is in ruins during the
decadence and corruption of the kaliyuga, when man's life is short."
Guru Rinpoche granted this prayer. King Trison Detsen asked to be reborn as an assistant to
restore the Great Stupa and his attendants prayed that they too should be born to assist in the




The solution to the Perilous End of the Kali Yuga Age was given by Padma, also.

The Benefits of the Vajra Guru Mantra

and an Explanation of Its Syllables
{Padma hid texts to be found in futures ages. This is the summary of one text.]
The Golden Mantra encompasses the entire
path, teaching and powers of the Buddhas and divine spirits;
grants all powers and accomplishments of the fulfillment of the Dharma,
guides one victoriously through the after life and descent into the astral world;
helps deliver one from the poisons of the spiritual, mental and desire natures;
assists in gaining the rainbow body and uniting with the supreme Self;
brings all wealth and the ability to assist all sentient beings as is required.

Yeshe Shogel, his closest disciple asked him:

“O, Master Lotus Born most kind- In the future, sentient beings will have very short attention
spans and a great many things will clutter their minds… they will blaspheme the supreme
teachings of the Secret Mantra. At that time, plague, famine and war will be widespread
amongst sentient beings…
“You have spoken of many ways to remedy these afflictions, but beings in the future will
have no time to practice. Those who do have a slight inclination towards practice will be beset
by powerful obstacles. … In such times, Guru, what are the benefits of the Vajra Guru
The Master Lotus Born spoke thus:
“O, Lady of Faith, what you say is absolutely true. …in the degenerate times it will be
terribly difficult for fortunate beings to find the teachings; this is a sign that beings’ merit is
running out.
“However, in such times the Vajra Guru mantra—if recited with vast bodhicitta aspiration in
great sacred places, in monasteries, in mountains, valleys, near rivers, in places inhabited by
gods, demons and evil spirits, geophysical junctions and so on—… by faithful men, women of
fine qualities, however many times—one hundred, one thousand, ten thousand, one hundred
million times, —will bring inconceivable benefits and powers.
This will avert all of the negative forces of war, disease, famine, unrest in all the countries of
the world, and all regions and areas will experience prosperity and auspicious conditions.


Yeshe asked Padma about the personal benefits of the Mantra Golden:
“In this life, future lives, and on the pathways of the bardo, [the between life state,]
fortunate practitioners will meet me again and again…
“Even one hundred recitations per day without interruption will make you attractive to
others, and food, wealth and enjoyments will appear effortlessly.
If you recite the mantra one thousand, ten thousand times per day, blessings and powers will
be continuously and unobstructedly obtained.
If you perform one hundred thousand, ten million or more recitations, the three worlds will
come under your power, and you will be able to bring immeasurable benefit to all sentient
If you can do thirty million, seventy million or more recitations, you will never be separate
from the Buddhas or me; gods and spirits will obey your orders, praise your words, and
accomplish whatever tasks you entrust to them.
“At best, practitioners will attain the rainbow body;
at the very least, they will be reborn and accomplish immeasurable benefit for sentient


Padma Sambhava foretold the coming again of his teachers, or Tertons, who would find
actual physical documents that he was to hide, and perhaps other of his students to bring

forth his Teachings. One of his closest disciples was Yeshe Shogul, a woman. This was an
embodiment of Elizabeth Clare Prophet, as was even confirmed by a visiting Rimpoche to the
Montana retreat.



AGNI YOGA TEACHINGS, of their Messenger; Letters Of Helena Roerich II, 2 April 1936.
You ask whether it is possible to understand the indication regarding the appearance of
Christ in lesser images and in reality. Certainly. Medievalism made an inaccessible idol of
Christ and deprived him of any humanity, therefore also of divinity. Thus, all the Teachings of
the East proclaim that there is no god (or gods) who was not at one time a man. Such a forced
separation of Christ from human essence threatened and still threatens a complete break in
the communion of humanity with the Higher World. One can trace how in the Middle Ages
there appeared every now and then great saints who tried to re-establish this almost lost
communion, and all of them insisted precisely on the human essence of Christ. Especially
strong affirmations of this can be found in the pages of the autobiography of St. Theresa, the
Spanish saint of the sixteenth century, and still earlier, in the visions and writings of St.
Catherine of Siena and St. Gertrude. Thus, the form and the quality of the visions and
communications received through such communion always correspond with the level of the
consciousness of those who see and receive them, and also with the needs of the time. As it
was said, "In is precisely by following the character of the visions that the best history of the
intellect may be written."



Letters Of Helena Roerich II, 1 October 1935.

The year 1936 was mentioned in many prophecies as the year of the personal battle
between the Archangel Michael and the Dragon. Thus, in spite of everything, courage and the
joy of a new battle for Light abide in our hearts. And is podvig possible without difficulties? I
am very fond of the words of the remarkable Tibetan sage, Milarepa, who practiced great
austerities. When people begged him to have pity on himself and stop leading such a hard life,
he said that as all of us are subject to death, he preferred to die in pursuit of a beautiful goal.

WIKI Tibetan Yogi Milarepa is generally considered one of Tibet's most famous yogis and
poets, a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-
brgyud) school of Tibetan Buddhism.

The essence of Milarepa lies in his writings rather than the legends that have grown up
around him. The writings, often referred to as the Songs of Milarepa, are canonical Mahayana
Buddhist texts and in particular emphasize the temporary nature of the physical body and the
need for non-attachment. In contrast, the legends of Milarepa's life are full of references to
magic and lack the same sense of devout non-attachment. They are popularly known from the
romanticized biography Mi-la-rnam-thar by Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can (1452-
1507); although they may be of questionable historic validity, the biographical details given in
this article are based upon this account or its derivatives.

Courtesy of

A Review of the Milarepa movie with biographical material

Milarepa: Magician, Murderer, Saint

by William House; Editor, Reverse Spins

I've got some very good news, finally, somebody made a movie about Milarepa and it will
debut Sept 7th. The bad news is, it will have a limited release. Fear not though, the movie's
website has a complete listing of all the showings, so most who want to see it will be able to. I
was able to see an advanced copy of the movie about Tibet's greatest yogi, Milarepa, last
Spring. The mere pronouncement of his name conjures up hope. Why is he the greatest? For
one, all Tibetan sects accept and cherish him. The man who used to wall himself up in a cave,
tears down all walls between lineages. Two, it's the most amazing story of the guru-chela
relationship ever told. But most importantly, it is the story of one man's ability to overcome
incredible, heart-rending odds to reach enlightenment in one lifetime. No other religion can
claim a similar figure. St. Paul comes to mind but he didn't quite reach the depths and heights
that Milarepa did. Job received similar testings but his Path was altogether different. Judas? He
certainly plumbed the depths but it took him more than one lifetime to achieve the victory.
Moses? He's probably the closest, but he only killed one man out of anger and revenge. As a
result, he was prevented from seeing the promised land. Milarepa's story stands alone.
Who was Milarepa? (c. 1052-c. 1135 CE)
Rechung's description of his guru, Milarepa:
He was one who, having had the advantage of holy and sacred teachers, stored up the life-
giving elixir that fell from their lips, and tasted it for himself in the delightful solitude of
mountain retreats, thereby obtaining emancipation from the toils of Ignorance, [so that] the
seats of Experience and Inspiration sprouted up in him and attained to full growth.
He was one who, having thrown aside all concern for worldly prospects, ease, name, and
fame, resolutely devoted himself to the single object of raising the banner of spiritual
development to such a height that it might serve as a guide for future followers on the Path,
as a signal sufficient to save them from worldliness and dilatoriness, and to urge them onward
on the Upward Way.
He was one who, having been favored by gods and angels, triumphed over the difficulties of
the Path, obtaining transcendent pre-eminence and spiritual truths and such depth of
knowledge and experience therein that religious devotion became second nature to him.
He was One who, by his profound reverence for and sincere belief in the Lineal Gurus,
obtained their grace and spiritual support, and nomination as their adopted spiritual successor
in the promulgation of the Spiritual Truths, thereby manifesting super-normal powers and
signs of an incomparable nature and unmistakable significance.
He was one who, by the power of the greatness of his fervent, sincere, and altruistic love
and compassion, was endowed with the power and gift of inspiring even unrighteous, worldly,
sin-hardened, skeptical scoffers and unbelievers with involuntary emotion of soul-stirring faith,
causing each hair on their body to stand on end in thrilling ecstasy, and making the tears to
flow copiously from their eyes, thereby sowing in them the seed of future redemption and
enlightenment, and causing it to sprout up in their heart by the mere hearing of his history
and name. Thus was he enabled to reclaim, redeem, and protect them from the pains and
terror of this low, worldly existence. ... pp. 31& 32, Tibet's Great Yogi: Milarepa; Introduction
by Rechung

El Morya on Milarepa, from Agni Yoga:

The Teacher Milarepa often conversed with animals. Near his retreat bees nested, ants built
cities, parrots flew about, and a monkey was accustomed to perch himself in imitation of the
Teacher. The Teacher said to the ants "Tillers and builders, no one knows of you, yet you raise
up lofty communities." He said to the bees "You gather the honey of knowledge and of the
best forms, let no one interrupt your sweet labor." He remarked to a parrot "By your
screeching I see that you are preparing yourself to be a judge or a preacher." And he
admonished the mischievous monkey "You have destroyed the ant's structure and have stolen
another's honey. Perhaps you have decided to become a usurper." New Era Community
(1926) - 193.

The director of Milarepa: magician, murderer, saint, Neten Chokling Rinpoche, has captured
the essence of Milarepa. Rinpoche's film, (he is a Rinpoche by the way) is understated yet
eminently charming. The production values are excellent, reflecting the expertise of the
Producer who also made "The Cup." But those who crave action packed movies might be
disappointed. I had a showing for some friends of mine awhile back. One person fell asleep for
a short while then regained consciouness. He blurted out, "Did I miss him destroying the
village?" We all laughed and assured him he hand 't. If you come to the movie expecting a fast
pace, Keanu Reeves as Milarepa and Aishwarya Rai as the love interest, you will be setting
yourself up for a let down. The pacing of the movie reflects life in 11th century Tibet, and is in
keeping with the story of Milarepa. He eschewed scholastic and intellectual learning. And he
most certainly forsook ostentatious lifestyles. This film mirrors the life of Tibet's greatest yogi.

As Evans Wentz points out below, the Kagyu lineage of Milarepa emphasizes direct knowing
—opening the petals of self-evident truths that the Christians gnostics sought. Milarepa was a
gnostic, in the buddhist tradition and this certainly comes across in his life:

Kargyüypas Compared with Christian Gnostics
As basis for comparative explanation of this Kargyüypas system of mystical insight, we may
take, for instance, that of the Christian Gnostics ('The Knowing Ones'), probably the most
similar to it among systems known to European thought, wherein we meet with many
remarkable parallels.
Thus, each of the numerous Gnostic communities—although these were not welded into an
organic whole like the Kargyüypa communities—appears to have had its own Chief Guru (such
as Valentinus, Marcion, and Basilides) and its subordinate gurus and Apostolic Succession on
Earth, and it's Supreme Spiritual Head, and the Christos, from Whom, through the Saints and
the Aeons of Super-Human Intelligences, was transmitted to His human followers the Divine
Grace of the Father. Saturninus of Antioch, another of the great Christian Gnostic Gurus (who
flourished about A.D.120), taught the abstention from flesh food, and observance of strict
asceticism—such as the Kargyüypas practice—lead to the Supreme through the Son, the
Christos Aeon (or Emanation of the Father). According to some of the many Gnostic Schools,
God the Father was mystically the Primordial Man, Anthropos (or Aðáµas), Comparable to the
Adi the (or 'First') Buddha of the Kargyüypas and other Sects of Northern Buddhism.

In accord with Buddhists generally, the Christian Gnostics know no doctrine of Vicarious
Atonement such as the Church Councils elaborated and made a dogma; for, to both Faiths
alike, Deliverance depends entirely upon one's own efforts, the Buddha and the Christ being
regarded as Guides and not Saviours. There is, too, similarity between the ceremony of
Initiation of Christian Gnostics and that among Mahayanists, and in the use of Mantras by
both. The Gnostic Sofia ('Wisdom') and the Prajña ('Wisdom') of the Prajña-Paramita are
equally personified as the Female Principal of Nature, or Shakti (Tib. Yum). The Un-Created,
Non-Being, or Body of All-Intelligence, the Impersonal Deity of Christian Gnosticism, may he
compared with the Voidness of the Mahayanic Schools. And the Supreme Pleroma of Light
Ineffable, of the Pistis Sofia, is not unlike a Beyond-Nature Nirvana.
In drawing all such parallels, it is necessary to differentiate the Gnostic Christian ideal of
asceticism and renunciation from that of the non-Gnostic Christian hermits who dwelt in the
deserts of Egypt and elsewhere in the Near East and of their successors in the different
monastic orders of the Christian Church as now organized.
The Gnostic Christian, like the Buddhist, but unlike the later Church-Council Christian, held
as fundamental the doctrine of rebirth (Source: Pistis Sophia): so that his highest ideal was to
acquire such degree of positive and direct spiritual insight while on Earth as, after many pious
lifetimes, would ultimately produce in him the Enlightenment of Christhood. And at the Gnostic
Christian prayed that upon his own attainment of Christhood he might be empowered to assist
all mankind to reach the same Goal. ... (pp.10 & 11 Introduction from Tibet's Great Yogi,
After the doctrine of rebirth was taken out by Church Councils, the path of self-
enlightenment in Christianity forever suffered a serious blow. Many people today realize
something is lacking. Gnosticism has become very popular these days due in no small part to
the Da Vinci Code and the thirst for hidden mysteries. Anyone interested in gnosticism will like
this movie. The description of gnosticism above reads like a page out of Milarepa's life. But,
reading and studying about gnosticism is one thing, Milarepa lived it. For him, the hidden
mysteries were within. It is ironic that the gnostic teaching of rebirth was exorcised, because
Milarepa always taught his disciples the importance of The Law of Karma.
There are many vignettes from Milarepa's early life in the movie. For some episodes the
viewer is advised to read a biography to get the full understanding of what transpires. I'm
thinking of the butter lamp scene for one and another scene in which Milarepa's mother
becomes upset with his singing. Other scenes have a sense of authenticity even though they
seem incredible by western standards, such as traveling across great distances in a short
amount of time.

Supernatural running (From Wikipedia)

"According to the book Magic and Mystery in Tibet by French explorer Alexandra David-Néel,
Milarepa boasted of having “crossed in a few days, a distance which, before his training [in

‘black magic’], had taken him more than a month. He ascribes his gift to the clever control of
‘internal air’.” Alexandara comments “that at the house of the lama who taught him black
magic there lived a trapa [monk] who was fleeter than a horse” using the same skill.
This esoteric skill, which is known as Lung-gom-pa ("Wind Meditation", lung = “wind, gom-pa
= “meditation”[4]) in Tibet, allows a practitioner to run at an extraordinary speed for days
without stopping. This technique could be compared to that practiced by the Kaihigyo Monks
of Mt. Hiei in Kyoto, Japan."

Part One of the movie ends here. Milarepa is off to see "The Transcendent Ones" to mitigate
the evil karma he created.
The film ends with the viewer craving more, always a good sign. We have to wait till 2009 or
later to see the guru Marpa. I suggest you fill the void with Evan-Wentz's book, "Tibet's Great
Yogi, Milarepa." I just re-read it. I forgot how really good that book is. If you are ever fortunate
to find a guru sponsored by Padmasambhava (All "true" Tibetan Gurus are ultimately
sponsored by him.), then this story is one for the ages, for its most important messages is:
'The guru's action may be inexplicable at times. The most important test is not what what is
said or done by the Guru but what the chela's reaction is.' For those who have not had enough
eastern emodiments, this might be a difficult concept to wrap your mind around.

I would include one caveat. If anybody does another version of

Milarepa's life, this is how I would start the movie. Rechung
"One night, while Rechung sat meditating in his cell, he had a
dream which he described as follows:
'I was walking through a land which was said to be the Western
Land of Urgyan and, inhabited by Angels of both sexes. The
country was exquisitely beautiful and delightful, and the houses
and palaces were built of gold, silver, and precious stones. I was
passing through the capital of this country and notice that its
inhabitants were clad in silks and adorned with garlands of jewels
and precious metals and ornaments of bone, and that every one
of them was most beautiful to behold. All were regarding me with
smiling faces and glances of approval, though none ventured to
speak to me.
'Among them, I encountered an old acquaintance whom I had known in Nepal as a female
disciple under Tiphupa, one of my Gurus. She, clothed in red, was presiding over the
congregation, and accosted me with words of welcome, saying, "Nephew, I am most pleased
that thou hast come." She forth with led me into a palatial mansion filled with treasures,
where I was most sumptuously feasted. She then said, "Buddha Akshobhya is at present
preaching Doctrine in this Land of Urgyan. If thou, my nephew, wouldst like to hear his
preaching, I will go and obtain his permission." I was extremely desirous of hearing him, and
replied, "It is very kind of thee."
'Accompanying her, I came to the middle of the city, where I saw an immense throne made
of precious metals and gems, and upon it, seated, the Buddha Akshobhya, of a beauty and
majesty far surpassing in splendor the figure of my imagination in which I had been wont to
meditate. He was preaching the Dharma to a huge congregation, seemingly as vast as the
ocean. Upon seeing all this, I was filled with such ecstatic delight and bliss that I almost
swooned. "Stay thou here, nephew, whilst I go and obtain the Buddhas permission," said the
lady. Instantly obtaining it, she returned to conduct me into the Sacred Presence, wither
going, I did obeisance to the Buddha, and received His
blessing. I then sat down to listen to the religious discourse,
and for while a Holy One regarded me with smiling, benignant
countenance and a look of infinite love.

Milarepa by Nicholas Roerich

'The subject on which He was preaching was lineage, birth,

deeds, and incidents connected with the various Of Buddhas and Bodhisattvas of the past. The
narrative inspired me with profound belief. Finally He related histories of Tilopa, Naropa, and
Marpa, at much greater length than I had been used to hear them told by Jetsün, so as to
impart to each person present the deepest admiration and faith. In concluding His discourse,
he said that he would narrate the story of Jetsün-Milarepa, which would surpass in wonder that
of any of the aforementioned beings, and invited us all to come and hear it." pp. 42 & 43, op.

How special is that? Now that's an etheric picture to meditate on. Reading further, it turns
out Akshobya's discourse was primarily meant for Rechung so that he would write Milarepa's
story. And now we are blest to have the latest emanation of the story of Milarepa. I have no
doubt that Rechung, Milarepa and Akshobhya are quite pleased with director Neten Chokling
Rinpoche's efforts.

By William C. House
Editor, Reverse Spins


WIKI The Investiture Controversy or Investiture Contest was an 11th century dispute
between Henry IV, Holy Roman Emperor and Pope Gregory VII over who would control
appointments of church officials (investiture). It was the most significant conflict between
secular and religious powers in medieval Europe. By undercutting the Imperial power
established by the Salian emperors, the controversy lead to nearly 50 years of civil war in
Germany, the triumph of the great dukes and abbots, and the disintegration of the Holy
Roman Empire from which Germany would not recover until the unification of Germany in the
19th century.
After the decline of the Roman Empire, and prior to the Investiture Controversy, the
appointment of church officials, while theoretically a task of the Roman Catholic Church was a
practice performed by secular authorities. Since a substantial amount of wealth and land was
usually associated with the office of bishop or abbot, the sale of Church offices (a practice
known as simony) was an important source of income for secular leaders. Since bishops and
abbots were themselves usually part of the secular governments, due to their literate
administrative resources, it was beneficial for a secular ruler to appoint (or sell the office to)
someone who would be loyal. In addition, the Holy Roman Emperor had the special ability to
appoint the pope, and the pope in turn would appoint and crown the next Emperor. Thus the
cycle of secular investiture of Church offices was ensured to perpetuate from the top down
The crisis began when a group within the church, members of the Gregorian Reform, decided
to address the sin of simony by restoring the power of investiture to the Church. The
Gregorian reformers knew this would not be possible so long as the emperor maintained the
ability to appoint the pope, so the first step was to liberate the papacy from control by the
emperor. An opportunity came in 1056 when Henry IV became German king at six years of
age. The reformers seized the opportunity to free the papacy while he was still a child and
could not react. In 1059 a church council in Rome declared secular leaders would play no part
in the election of popes and created the College of Cardinals, made up entirely of church
officials. The College of Cardinals remains to this day the method used to elect popes.
Once Rome gained control of the election of the pope, it was now ready to attack the
practice of secular investiture on a broad front.

Investiture Controversy
Though never formally instituted, in 1075 Pope Gregory VII asserted in the Dictatus Papae
that as the Roman church was founded by God alone, the papal power (the auctoritas of Pope
Gelasius) was the sole universal power, and that the pope alone could appoint or depose
churchmen or move them from see to see. This radical departure from the balance of power of
the Early Middle Ages, among the other Gregorian reforms, eliminated the practice of
investiture, the divinely-appointed monarch's right to invest a prelate with the symbols of
power, both secular and spiritual. By this time, Henry IV was no longer a child, and he reacted
to this declaration by sending Gregory VII a letter in which he rescinded his imperial support of
Gregory as pope in no uncertain terms: the letter was headed Henry, king not through
usurpation but through the holy ordination of God, to Hildebrand, at present not pope but false
monk. It called for the election of a new pope. His letter ends:
I, Henry, king by the grace of God, with all of my Bishops, say to you, come down, come
down, and be damned throughout the ages.
The situation was made even more dire when Henry IV installed his chaplain as Bishop of
Milan, when a candidate had already been chosen in Rome. In 1076 Gregory responded by
excommunicating the king, removing him from the Church and deposing him as German king.
This was the first time a king of his stature had been deposed since the 4th century. In effect,
the pope and the king each claimed to have removed the other from office.
Enforcing these declarations was a different matter, but fate was on the side of Gregory VII.
The German aristocracy was happy to hear of the king's deposition. They used the cover of
religion as an excuse for a continuation of the rebellion started at the First Battle of
Langensalza in 1075 and the seizure of royal powers. The aristocracy claimed local lordships
over peasants and property, built forts, which had previously been outlawed, and built up
localized fiefdoms to break away from the empire.
Thus, due to these combining factors, Henry IV had no choice but to back down, needing
time to marshal his forces to fight the rebellion. In 1077 he traveled to Canossa in northern
Italy to meet the pope and apologize in person. As penance for his sins, and echoing his own
punishment of the Saxons after the First Battle of Langensalza, he dramatically wore a
hairshirt and stood in the snow barefoot in the middle of winter in what has become known as
the Walk to Canossa. Gregory lifted the excommunication, but the German aristocrats, whose
rebellion became known as the Great Saxon Revolt, were not so willing to give up their
opportunity. They elected a rival king named Rudolf von Rheinfeld.
In 1081 Henry IV captured and killed Rudolf, and in the same year he invaded Rome with the
intent of forcibly removing Gregory VII and installing a more friendly pope. Gregory VII called
on his allies the Normans, who were in southern Italy, and they rescued him from the Germans
in 1085. The Normans managed to sack Rome in the process, and when the citizens of Rome
rose up against Gregory he was forced to flee south with the Normans, and he died there soon
The Investiture Controversy continued for several decades as each succeeding pope tried to
fight the investiture by stirring up revolt in Germany. Henry IV was succeeded upon death in
1106 by his son Henry V, who was also unwilling to give up investiture.

English investiture controversy of 1103 to 1107

At the time of Henry IV's death, Henry I of England and the Gregorian papacy were also
embroiled in a controversy over investiture, and its solution provided a model for the eventual
solution of the issue in the Empire.
William the Conqueror had accepted a papal banner and the distant blessing of Gregory VII
upon his invasion, but had successfully rebuffed Gregory's assertion after the successful
outcome, that he should come to Rome and pay homage for his fief, under the general
provisions of the "Donation of Constantine".
The ban on lay investiture in Dictatus Papae did not shake the loyalty of William's bishops
and abbots. In the reign of Henry I the heat of exchanges between Westminster and Rome
induced Anselm, Archbishop of Canterbury, to give up mediating and retire to an abbey. A
Norman count who was Henry's chief advisor was excommunicated, but the threat of
excommunicating the king remained unplayed. The papacy needed the support of English
Henry while German Henry was still unbroken. A projected crusade also required English

Henry I commissioned the Archbishop of York to collect and present all the relevant
traditions of anointed kingship. "The resulting Anonymous of York treaties are a delight to
students of early-medieval political theory, but they in no way typify the outlook of the Anglo-
Norman monarchy, which had substituted the secure foundation of administrative and legal
bureaucracy for outmoded religious ideology"[1]

Concordat of London, 1107

The Concordat of London (1107) suggested a compromise that was taken up in the
Concordat of Worms. In England, as in Germany, a distinction was being made in the king's
chancery between the secular and ecclesiastical powers of the prelates. Employing the
distinction, Henry gave up his right to invest his bishops and abbots and reserved the custom
of requiring them to come and do homage for the "temporalities" (the landed properties tied
to the episcopate), directly from his hand, after the bishop had sworn homage and feudal
vassalage in the ceremony called commendatio, the commendation ceremony, like any
secular vassal. The system of vassalage was not divided among great local lords in England as
it was in France, for by right of the Conquest the king was in control.
Henry recognized the dangers of depending on monastic scholars to staff his chancery and
turned increasingly to secular scholars (who naturally held minor orders) and rewarded these
men of his own making with bishoprics and abbeys. Henry expanded the system of scutage to
reduce the monarchy's dependence on knights supplied from church lands. The conclusion of
the brief English investiture controversy was to strengthen the secular power of the king.

Concordat of Worms and its significance

On the Continent, after 50 years of fighting, a similar compromise (but with quite different
long-term results) was reached in 1122, signed on September 23 and known as the Concordat
of Worms. It was agreed that investiture would be eliminated, while room would be provided
for secular leaders to have unofficial but significant influence in the appointment process.
Before the monarchy was embroiled in the dispute with the Church, it declined in power and
broke apart. Localized rights of lordship over peasants grew, increasing serfdom and resulting
in fewer rights for the population. Local taxes and levies increased while royal coffers
declined. Rights of justice became localized and courts did not have to answer to royal
authority. In the long term the decline of imperial power would divide Germany until the 19th
As for the papacy, it gained strength. During the controversy, both sides had tried to marshal
public opinion; as a result, lay people became engaged in religious affairs and lay piety
increased, setting the stage for the Crusades and the great religious vitality of the 12th
The dispute did not end with the Concordat of Worms. There would be future disputes
between popes and Holy Roman Emperors, until northern Italy was lost to the Empire entirely.
The Church would turn the weapon of Crusade against the Holy Roman Empire under
Frederick II. According to Norman Cantor, "The investiture controversy had shattered the
early-medieval equilibrium and ended the interpenetration of ecclesia and mundus. Medieval
kingship, which had been largely the creation of ecclesiastical ideals and personnel, was
forced to develop new institutions and sanctions. The result during the late eleventh and early
twelfth centuries, was the first instance of a secular bureaucratic state whose essential
components appeared in the Anglo-Norman monarchy."[2]


CATHARS- FRANCE 1000-1300s
WIKI Catharism was a name given to a Christian-oriented religious sect with dualistic and
gnostic elements that appeared in the Languedoc region of France in the 11th century and
flourished in the 12th and 13th centuries. Catharism had its roots in the Paulician movement
in Armenia and the Bogomiles with whom the Paulicians eventually merged. They also became
influenced by dualist and, perhaps, Manichaean beliefs.
Like many medieval movements, there were various schools of thought and practice
amongst the Cathari; some were dualistic, others Gnostic, some closer to orthodoxy while
abstaining from an acceptance of Catholic doctrines. The dualist theology was the most
prominent, however, and was based upon the complete incompatibility of love and power. As
matter was seen as a manifestation of power, it was also incompatible with love. They did not
believe in one all-encompassing god, but in two, both equal and comparable in status. They
held that the physical world was evil and created by Rex Mundi (translated from Latin as "king
of the world"), who encompassed all that was corporeal, chaotic and powerful; the second
god, the one whom they worshipped, was entirely disincarnate: a being or principle of pure
spirit and completely unsullied by the taint of matter. He was the god of love, order and
According to some Cathars, the purpose of man's life on Earth was to transcend matter,
renouncing perpetually anything connected with the principle of power and thereby attain
union with the principle of love. According to others, man's purpose was to reclaim or redeem
matter, spiritualizing and transforming it.
This placed them at odds with the Catholic Church in regarding material creation, on behalf
of which Jesus had supposedly died, as intrinsically evil and implying that God, whose word
had created the world in the beginning, was a usurper. Furthermore, as the Cathars saw
matter as intrinsically evil, they denied that Jesus could become incarnate and still be the son
of God. Cathars vehemently repudiated the significance of the Crucifixion and the Cross. In
fact, to the Cathars, Rome's opulent and luxurious church seemed to them a palpable
embodiment and manifestation on Earth of Rex Mundi's sovereignty.
The Catholic Church regarded the sect as dangerously heretical; faced with the rapid spread
of the movement across the Languedoc region and the failure of peaceful attempts at
conversion, which had been undertaken by Dominicans, the Church launched the Albigensian
Crusade. WIKI
The Cathars were a medieval Gnostic movement that flourished for a time in the Languedoc
region of Southern France. They are thought to be an offshoot of the Bogomils, a Bulgarian
gnostic sect, in turn most likely influenced by ideas from Manichean and other eastern gnostic
sects,* brought West through trade routes from the Middle East.
The Cathars believed themselves to be the only "true" church, and dismissed the Roman
Church as corrupt, greedy, hypocritical, and power-hungry Roman paganism. They eschewed
materialism and hierarchy, and attempted to emulate the earliest Christians, living simply and
Cathar Dualism
Very little is known about the intricacies of Cathar theology, but it is known that they had a
dualistic view similar to that of the Zoroastrians- that good and evil wre eternal powers that
existed in almost balanced measure, in constant opposition. They believed the material world
to be a prison- that Satan was the personification of chaos, and the earth a construct that
allowed the dark forces to imprison and partake of the nature of the light. They taught that it
was a Cathar's spiritual duty to liberate the spirit from its material prison. These beliefs led to
a lot of supertitious misinterpretation by enemies of the sect, who claimed that the Cathars
utterly rejected the physical body, that they were favorable to or encouraged suicide, etc. The
Cathars themselves seemed to interpret this "liberation of spirit" to be metaphor, carried out
by their rejection of material wealth and social rank and their emulation of Jesus.

Cathars on Jesus and the Sacraments of the Church

Cathar views of Jesus were also gnostic in character. They taught that Christ was not a
physical man, but a being of pure spirit who visited the earth only long enough to teach his
apostles the doctrine of salvation from the Old Testament God, the Demiurge who was
synonymous with Satan as the creator of the material world. The realm of Light was the abode
of the good and of freed souls, but the forces of the earthly god worked to keep the souls of
men imprisoned. They considered the rituals of the Catholic Church to be inventions, and
decried the veneration of saints, relics, and especially the crucifixion, to be works of the devil.
They rejected the crucifixion and those that upheld it as a symbol, and they denied the virgin
birth. They found the eucharist to be abhorrent, and decried the possibility that something
that "met such a bad end" could in fact be the body of God. Cathars did not believe in hell, but
in reincarnation into the created world. The ascetic life of the Parfait was intended to aid in
overcoming the cycle of rebirth, as one who became pure would have the strength to fight the
evil spirits who would continually hound human souls into new bodies.
The Parfaits, or Perfecti
The Cathars were divided into two groups, the laity, called credentes, or 'believers,' and the
Parfaits ('Perfect,' a name given somewhat scornfully by outsiders**), also called Perfecti, men
and women who had received the ritual of consolamnentum, one of only two sacraments
practiced by the sect. While the laity were free to live as they wished, those who had received
the consolamentum were expected to live a simple, ascetic life, ministering to and healing the
laity. They promised to eshew meat, alcohol, sexual intercourse, and to share a companion of
the same sex wherever they went. Services performed by the Parfaits consisted of simple
ceremonies of hymn-singing and the recitation of the Lord's prayer, and members made
regular public confessions of sin, in a ritual known as the apparelhamentum. They elected
Bishops who oversaw public rituals. Additionally, both the ordained and the laity foreswore
lying, killing, oathtaking, or the judging of others.
Although very few elected to partake in the consolamentum, the Parfaits were very highly
regarded and the faith was adopted by many of the powerful families of the region. This
combination of terrestrial and spiritual power threatened the Church's interests, and they
elected to dispose of these "heretics" who threatened their authority. For this purpose the
Church, under the authority of Pope Innocent III, instituted the Inquisition and called for the
very first Crusade, promising blessings, land, and wealth to those knights and assorted nobles
who would help to put the heretics down.
The Inquisition, Crusades
Prominent Catholics who preached against the Albigensians were Domenic Guzman, the
founder of the Dominican order, and Bernard of Clairvaux, who founded several orders and
was involved in the creation of the Knights Templar. Domenic at first attempted to show a
pious example, preaching Catholic doctrine while living ascetically as a poor monk, but later
was to resort to much more violent methods of persuasion.
The Albigensian Crusade consisted of some twenty-thousand Knights and a large number of
soldiers and mercenaries, who set off on the Feast of John the Baptis on June 24th, and within
a month had slaughtered some 20, 000 people, Cathars and Catholic alike. It is at this time a
Papal Legate, when asked how to distinguish the heretics from their catholic neighbors (who
had refused to give them up), is reported to have said, "Kill them all- God will look after his
own." Through sheer violence and a number of dishonorable tricks, the army accomplished
most of the Church's political goals by the end of the third month. The Crusade officially
ended, but the territorial fighting continued for years. The work of exterminating the
remaining Cathars fell to Domenic, who now headed the Inquisition and had long abandoned
gentle persuasion.
The Cathar way of life was snuffed out forever in 1244 at the hilltop fortress of Montsegur,
where the last remaining members of the sect were beseiged for ten months before
surrendering; the remaining 200 Perfecti were burned alive at the stake. Many are said to
have willingly walked into the flames, and it was recorded that several of those who burned
were members of the opposing military who had converted at the cost of certain death.


Saladin and Richard the Lion Hearted duel over Jerusalem

Saladin was an embodiment of Lanello, Richard an embodiment of Godfre. [This was far from
one of Godfre's greatest efforts]

WIKI Saladin was born in the castle of Tikrit in 532 AH (1137—1138 AD) and died just after
dawn on 27 Safar 589 AH (4 March 1193 AD) in Damascus.[1] He is best-known for leading the
Muslim armies during the Crusades and recapturing Jerusalem....
Hattin and the fall of Jerusalem prompted the Third Crusade, financed in England by a
special "Saladin tithe". Richard I of England led Guy's siege of Acre, conquered the city and
executed 3,000 Muslim prisoners including women and children. Saladin retaliated by killing
all Franks captured from August 28 - September 10.... "Whilst we were there they brought two
Franks to the Sultan (Saladin) who had been made prisoners by the advance guard. He had
them beheaded on the spot."[10]
The armies of Saladin engaged in combat with the rival armies of King Richard I of England
at the Battle of Arsuf on September 7, 1191, at which Saladin was defeated. Saladin's
relationship with Richard was one of chivalrous mutual respect as well as military rivalry; both
were celebrated in courtly romances. When Richard became ill with fever, Saladin offered the
services of his personal physician. Saladin also sent him fresh fruit with snow, to chill the
drink, as treatment. At Arsuf, when Richard lost his horse, Saladin sent him two replacements.
Richard had suggested to Saladin that his sister could marry Saladin's brother - and Jerusalem
could be their wedding gift.
The two came to an agreement over Jerusalem in the Treaty of Ramla in 1192, whereby the
city would remain in Muslim hands but would be open to Christian pilgrimages...
Despite his fierce struggle against the crusades, Saladin achieved a great reputation in
Europe as a chivalrous knight, so much so that there existed by the fourteenth century an epic
poem about his exploits, and Dante included him among the virtuous pagan souls in Limbo.
Saladin appears in a sympathetic light in Sir Walter Scott's The Talisman (1825). Despite the
Crusaders' slaughter when they originally conquered Jerusalem in 1099, Saladin granted
amnesty and free passage to all common Catholics and even to the defeated Christian army,
as long as they were able to pay the aforementioned ransom (the Greek Orthodox Christians
were treated even better, because they often opposed the western Crusaders).
Notwithstanding the differences in beliefs, the Muslim Saladin was respected by Christian
lords, Richard especially. Richard once praised Saladin as a great prince, saying that he was
without doubt the greatest and most powerful leader in the Islamic world.[13] Saladin in turn
stated that there was not a more honorable Christian lord than Richard. After the treaty,
Saladin and Richard sent each other many gifts as tokens of respect, but never met face to
In April 1191, a Frankish woman's three month old baby had been stolen from her camp and
had been sold on the market. The Franks urged her to approach Saladin herself with her
grievance. After Saladin used his own money to buy the child, "he gave it to the mother and
she took it; with tears streaming down her face, and hugged it to her breast. The people were
watching her and weeping and I (Ibn Shaddad) was standing amongst them. She suckled it for
some time and then Saladin ordered a horse to be fetched for her and she went back to


BRITAIN, 1100s:
El Morya’s Embodiment as Thomas Becket

The Masters have spoken more than a little of this remarkable relationship of the souls of
Morya and the two King Henry’s- the 2nd and the 8th, of England. Morya was embodied as
Becket and Sir Thomas Moore. King Henry- both of them- was the same soul, who failed the
tests and opportunities he was given. This soul of Henry was the soul of the Apostle Peter, of
Blavatsky and of Madame Ekey, who was there at the start of the Summit. Some believe she
is reincarnated in this community again. The Messenger said that this soul had achieved
attainment, even to the level of an archangel before apparently some type of descent in

WIKI Thomas Becket (c. 1118 – December 29, 1170) was Archbishop of Canterbury from
1162 to 1170. He is venerated as a saint and martyr by both the Roman Catholic Church and
the Anglican Church. He engaged in conflict with King Henry II over the rights and privileges of
the Church and was assassinated by followers of the king in Canterbury Cathedral.
Beginning when he was 10, Becket received an excellent education in civil and canon law at
Merton Priory in England, and then overseas at Paris, Bologna, and Auxerre. Richer was later a
signatory at the Constitutions of Clarendon against Thomas.
Upon returning to the Kingdom of England, he attracted the notice of Theobald, Archbishop
of Canterbury, who entrusted him with several important missions to Rome and finally made
him Archdeacon of.. He so distinguished himself by his zeal and efficiency that Theobald
recommended him to King Henry II when the important office of Lord Chancellor was vacant.
Henry, like all the Norman kings, desired to be absolute ruler of his dominions, both Church
and State, and could find precedents in the traditions of the throne when he planned to do
away with the special privileges of the English clergy, which he regarded as fetters on his
authority. As Chancellor, Becket enforced the king’s traditional medieval land tax that was
exacted from all landowners, including churches and bishoprics. This created both a hardship
and a resentment of Becket among the English Churchmen. To further implicate Becket as a
secular man, he became an accomplished and extravagant courtier and a cheerful companion
to the king's pleasures. Thomas was devoted to Henry's interests with such a firm and yet
diplomatic thoroughness that scarcely anyone, except perhaps John of Salisbury, doubted his
allegiance to English royalty.
King Henry even sent his son Henry to live in Becket's household, it being the custom then
for noble children to be fostered out to other noble houses. The younger Henry was reported
to have said Becket showed him more fatherly love in a day than his father did for his entire
life. An emotional attachment to Becket as a foster-father may have been one of the reasons
the younger Henry would turn against his father.

Thomas achieved his final position of power as the Archbishop of Canterbury in 1162, several
months after the death of Theobald. Henry intended to further his influence by directing the
actions of Thomas, his loyal appointee, and diminish the independence and affluence of the
Church in England. The famous transformation of Becket into an ascetic occurred at this time.
The hagiographers of the Saint portray his virtuous behaviour variously as (a) already part of
his daily life (e.g. hair shirts worn under his courtier clothes) or (b) driven to devotion by
Henry's lustful design or (c) motivated by self-interest and his own power grab. Most accounts
of Thomas's early days as Archbishop were written after his death and were likely influenced
by the political environment that existed then. The implications of Thomas's canonisation for
the Pope as well as the King translated to real political gain or loss for each.
A rift grew between Henry and Thomas as the new Archbishop dropped his Chancellorship and
consolidated the landed revenues of Canterbury under his control. So began a series of legal conflicts,
such as the jurisdiction of secular courts over English clergy, which accelerated antipathy between the
two great offices. Attempts by King Henry to foment the opinion and influence of the other Bishoprics
against Thomas began in Westminster in October 1163, where the King sought approval of claimed
royal privileges. This led to Clarendon, where Thomas was officially asked to sign off on the King’s rights
or face political repercussions.

The Constitutions of Clarendon

King Henry II presided over the assemblies at Clarendon Palace on January 30, 1164. In
sixteen constitutions, he sought less clerical independence and a weaker connection with
Rome. He employed all his skills to induce their consent and was apparently successful with all
but the Primate.
Finally even Becket expressed his willingness to agree to the substance of the Constitutions
of Clarendon; but he still refused to formally sign the documents. This meant war between the
two powers. Henry summoned Becket to appear before a great council at Northampton Castle
on October 8, 1164, to answer allegations of contempt of royal authority and malfeasance in
the Lord Chancellor's office. Convicted on the charges, Becket stormed out of the trial and fled
to Europe.
Henry pursued the fugitive archbishop with a series of edicts, aimed at all his friends and
supporters as well as Becket himself; but Louis VII of France received him with respect and
offered him protection. He spent nearly two years in the Cistercian abbey of Pontigny, until
Henry's threats against the order obliged him to move to Sens again.
Becket sought to exercise the prerogatives of the Church, particularly the weapons of
excommunication and interdict. But Pope Alexander III, though sympathising with him in
theory, favoured a more diplomatic approach. Differences thus arose between Pope and
Archbishop, which became even more bitter when legates were sent in 1167 with authority to
act as arbitrators. Disregarding this limitation on his jurisdiction, Becket continued to reject
any limitations on the rights of his order.
His firmness seemed about to meet with its reward when in 1170 the Pope was on the point
of fulfilling his threats and excommunicating the entire population of England. At that point
Henry, alarmed by the prospect, held out hopes of an agreement that would allow Thomas to
return to England and resume his place. Even though both men met at a wooded area outside
of Paris and negotiated with an apparent reconciliation Becket refused to compromise on any
issue whatsoever and thus even re-affirmed the Church's authority with even more stridency
and obstinacy on his return to England, through excommunicating those who had stood with
Henry. Soon word of this reached Henry who was in Normandy at the time.

After these latest reports of Becket's activities, Henry is reported to have raised his head
from his sickbed and roared a lament of frustration. What the King's exact words were are in
doubt, and several versions have been reported:
* "Will no one rid me if this troublesome priest?"
* "Who will rid me of this troublesome priest?"
* "Will no one rid me of this turbulent priest?"
* "Will none of the knaves eating my bread rid me of this turbulent priest?"
* "What miserable drones and traitors have I nourished and brought up in my household,
who let their Lord be treated with such shameful contempt by a low-born cleric?" [3]

Whatever the King said, it was interpreted as a royal command, and four knights, Reginald
Fitzurse, Hugh de Moreville, William de Tracy, Richard Brito, set out to consult the Archbishop
of Canterbury. On December 29, 1170 they arrived at Canterbury. According to accounts left
by the monk Gervase of Canterbury and eyewitness Edward Grim, they placed their weapons
under a sycamore tree outside the cathedral and hid their mail armour under cloaks before
entering to challenge Becket.[4] The knights informed Becket he was to go to Winchester to
give an account of his actions, but Becket refused. It was not until Becket refused their
demands to submit to the king's will that they retrieved their weapons and rushed back inside
for the killing.[4] Becket, meanwhile, proceeded to the main hall for vespers. The four knights,
carrying naked swords, caught up with him in a spot near a door to the monastic cloister, the
stairs into the crypt, and the stairs leading up into the quire of the cathedral, where the monks
were chanting vespers. Several contemporary accounts of what happened next exist; of
particular note is that of Edward Grim, who was himself wounded in the attack.

This is part of the written account from Edward Grim:

...The wicked knight leapt suddenly upon him, cutting off the top of the crown
which the unction of sacred chrism had dedicated to God. Next he received a
second blow on the head, but still he stood firm and immovable. At the third blow
he fell on his knees and elbows, offering himself a living sacrifice, and saying in a
low voice, 'For the name of Jesus and the protection of the Church, I am ready to
embrace death.'
But the third knight inflicted a terrible wound as he lay prostrate. By this stroke,
the crown of his head was separated from the head in such a way that the blood
white with the brain, and the brain no less red from the blood, dyed the floor of the
cathedral. The same clerk who had entered with the knights placed his foot on the
neck of the holy priest and precious martyr, and, horrible to relate, scattered the
brains and blood about the pavements, crying to the others, 'Let us away, knights;
this fellow will arise no more.'

Following his death, the monks prepared his body for burial. It was discovered that Becket
had worn a hairshirt under his archbishop's garments. Soon after, the faithful throughout
Europe began venerating Becket as a martyr, and in 1173 — barely three years after his death
— he was canonised by Pope Alexander in St. Peter's Church in Segni. On July 12, 1174, in the
midst of the Revolt of 1173–1174, Henry humbled himself with public penance at Becket's
tomb (see also St. Dunstan's, Canterbury), which became one of the most popular pilgrimage
sites in England. In 1220, Becket's remains were relocated from this first tomb to a shrine in
the recently completed Trinity Chapel where it stood until it was destroyed in 1538, around
the time of the Dissolution of the Monasteries, on orders from King Henry VIII. The king also
destroyed Becket's bones and ordered that all mention of his name be obliterated.[5] The
pavement where the shrine stood is today marked by a lit candle....



WIKI Representations of the bodhisattva in China prior to the Song Dynasty (960-1279)
were masculine in appearance. Images which later displayed attributes of both genders are
believed to be in accordance with the Lotus Sutra, where Avalokitesvara has the supernatural
power of assuming any form required to relieve suffering, and also has the power to grant
children (possibly relating to the fact that in this Sutra -unlike in others- both men and women
are believed to have ability to achieve enlightenment). Because this bodhisattva is considered
the personification of compassion and kindness, a mother-goddess and patron of mothers and
seamen, the representation in China was further interpreted in an all-female form around the
12th century. In the modern period, Guan Yin is most often represented as a beautiful, white-
robed woman, a depiction which derives from the earlier Pandaravasini form.

Legend of Miao Shan

Another story describes Guan Yin as the daughter of a cruel king who wanted her to marry a
wealthy but uncaring man. The story is usually ascribed to the research of the Buddhist monk
Chiang Chih-ch'i in 1100 AD. The story is likely to have a Taoist origin. Chiang Chih-ch'i, when
he penned the work, believed that the Guan Yin we know today was actually a Buddhist
princess called Miao Shan (妙善), who had a religious following on Fragrant Mountain. Despite
this, however, there are many variants of the story in Chinese mythology.
According to the story, after the king asked his daughter Miao Shan to marry the wealthy
man, she told him that she would obey his command, so long as the marriage eased three
The king asked his daughter what were the three misfortunes that the marriage should ease.
Miao Shan explained that the first misfortune the marriage should ease was the suffering
people endure as they age. The second misfortune it should ease was the suffering people
endure when they fall ill. The third misfortune it should ease was the suffering caused by
death. If the marriage could not ease any of the above, then she would rather retire to a life of
religion forever.
When her father asked who could ease all the above, Miao Shan pointed out that a doctor
was able to do all these. Her father grew angry as he wanted her to marry a person of power
and wealth, not a healer. He forced her into hard labor and reduced her food and drink but this
did not cause her to yield.
Every day she begged to be able to enter a temple and become a nun instead of marrying.
Her father eventually allowed her to work in the temple, but asked the monks to give her very
hard chores in order to discourage her. The monks forced Miao Shan to work all day and all
night, while others slept, in order to finish her work. However, she was such a good person
that the animals living around the temple began to help her with her chores. Her father,
seeing this, became so frustrated that he attempted to burn down the temple. Miao Shan put
out the fire with her bare hands and suffered no burns. Now struck with fear, her father
ordered her to be put to death.
In one version of this legend, when she was executed, a supernatural tiger took Guan Yin to
one of the more hell-like realms of the dead. However, instead of being punished by demons
like the other inmates, Guan Yin played music and flowers blossomed around her. This
completely surprised the head demon. The story says that Guan Yin, by merely being in that
hell, turned it into a paradise.
A variant of the legend says that Miao Shan allowed herself to die at the hand of the
executioner. According to this legend, as the executioner tried to carry out her father's orders,
his axe shattered into a thousand pieces. He then tried a sword which likewise shattered. He
tried to shoot Miao Shan down with arrows but they all veered off.
Finally in desperation he used his hands. Miao Shan, realizing the fate the executioner would
meet at her father's hand should she fail to let herself die, forgave the executioner for
attempting to kill her. It is said that she voluntarily took on the massive karmic guilt the
executioner generated for killing her, thus leaving him guiltless. It is because of this that she
descended into the Hell-like realms. While there she witnessed firsthand the suffering and
horrors beings there must endure and was overwhelmed with grief. Filled with compassion,

she released all the good karma she had accumulated through her many lifetimes, thus
freeing many suffering souls back into Heaven and Earth. In the process that Hell-like realm
became a paradise. It is said that Yanluo, King of Hell, sent her back to Earth to prevent the
utter destruction of his realm, and that upon her return she appeared on Fragrant Mountain.
Another tale says that Miao Shan never died but was in fact transported by a supernatural
tiger, believed to be the Deity of the Place, to Fragrant Mountain.

The Legend of Miao Shan usually ends with Miao Chuang Yen, Miao Shan's father, falling ill
with jaundice. No physician was able to cure him. Then a monk appeared saying that the
jaundice could be cured by making a medicine out of the arm and eye of one without anger.
The monk further suggested that such a person could be found on Fragrant Mountain. When
asked, Miao Shan willingly offered up her eyes and arms. Miao Chuang Yen was cured of his
illness and went to the Fragrant Mountain to give thanks to the person. When he discovered
that his own daughter had made the sacrifice, he begged for forgiveness. The story concludes
with Miao Shan being transformed into the Thousand Armed Guan Yin, and the king, queen
and her two sisters building a temple on the mountain for her. She began her journey to
heaven and was about to cross over into heaven when she heard a cry of suffering from the
world below. She turned around and saw the massive suffering endured by the people of the
world. Filled with compassion, she returned to earth, vowing never to leave till such time as all
suffering has ended.
After her return to Earth, Guan Yin was said to have stayed for a few years on the island of
Mount Putuo where she practised meditation and helped the sailors and fishermen who got
stranded. Guan Yin is frequently worshipped as patron of sailors and fishermen due to this.
She is said to frequently becalm the sea when boats are threatened with rocks. After some
decades Guan Yin returned to Fragrant Mountain to continue her meditation.



William Wallace, (c. 1272-76 – 23 August 1305) was a Scottish knight, landowner, and patriot
who is renowned for leading a resistance during the Wars of Scottish Independence.
Along with Andrew Moray, he defeated an English army at Stirling, and became Guardian of
Scotland, serving until his defeat at the Battle of Falkirk. After several years in hiding, Wallace
was eventually found in Scotland and handed over to Edward I of England, who had him
executed for treason.
Wallace was the inspiration for the poem, The Acts and Deeds of Sir William Wallace, Knight
of Elderslie, by the 15th-century minstrel, Blind Harry and the 1995 film Braveheart.
...Comprehensive and historically accurate information was written about Wallace, but many
stories are based on the wandering 15th-century minstrel Blind Harry's epic poem, The Acts
and Deeds of Sir William Wallace, Knight of Elderslie, written around 1470.... Wiki [See the
full Wiki article for the rest]

THE 1200s
As we have seen, after the limiting of world thought after the mistakes of early Church
councils, councils occupied by those who had no business making decisions such as cursing
the works of Origen, a dark age descended upon Europe. The fulfillment of the first 1200 years
of Christendom would be severely limited by the gross, mass ignorance that descended upon
the West. During these dark ages we see the beginning of struggle to shrug off this darkness,
to establish a viable spiritual path for the people, to establish some kind of spiritual basis for
life, among a civilization grown crude, violent and devoid of philosophy.
We have seen Charlamagne setting the political boundaries of Europe-to-be. We have seen
the Eucharistic Miracles demonstrating to the most physically minded that communion
involves the “actual” “Body and Blood” of Christos. We see the struggle for control of Church
offices between the State and Rome, with Rome prevailing somewhat, at this time.
The stage is now set for wave after wave of great Christian and other spiritual messengers to
come and convey from Heaven higher mysteries, as much as the people of their time and the
Church could tolerate, to make ever more practical the mysteries of the daily walk of
Christhood. Even Origen and great early thinkers had not really, to my knowledge, made
practical a personal, daily relationship with the Christ, at least for people other than
themselves. Religious speculation about the nature of ideas, God, the Trinity etc. did not lead
to a daily walk with God for the average man and average mind. Now came the feminine
saints especially, who would add the Feminine Ray and make far more practical the Way of
the saints and their Christology and its fulfillment in a practical religion of the Sacred Heart.
I am thinking here of Teresa always foremost, as the most personal and balanced approach
to the Path and inner communion, to my understanding. Saint Clare and Saint Catherine, two
of Elizabeth Clare Prophet’s lives were truly exemplary accomplishments, but Teresa set out a
more practical path of inner communion for those following in her Way. As was said in the Agni
Yoga material, Catherine’s ecstasies of divine favor were gained in seclusion. Catherine set
out an utterly magnificent example of the spirit of the Saviour/ess incarnate again, walking the
earth through her. Teresa taught more of how to achieve communion on a foundational but
quite deep level, daily.
But the main overview vision perspective I see is that from this point- the 1200s on,
tremendous enlightenment came forth as the saints taught how to walk closer and closer to
Christhood. This was 1200 years after Jesus, and a new thrust of power on the lines of the
clock came into play. One must wonder what will come 1200 years into Aquarius!


Joachimite, the Coming of the Third Age and its Messiah?
Joachimites were a millenarian group that arose from the Franciscans in the thirteenth century.
They based their ideas on the works of Joachim of Fiora. However they went further than he ever
did in rejection of the Church of their own age.
Joachim of Fiore (1132-1202) was a contemporary of St. Francis. Like Francis, Joachim was
inspired by particular sections of the New Testament which promised a new age for humankind. He
expected that after the "Age of the Father," or the Old Testament era, and the "Age of the Son," or
that of the New Testament; there would follow an "Age of the Holy Spirit." This age would be
superior to those of the Father and of the Son; it would be something beyond the prophecy of Jesus
Christ. "As the standards of the Age of the Father ("an eye for an eye, a tooth for a tooth") gave
way to those of the Age of the Son ("turn the other cheek"), so must those of the Age of the Son
give way to those of the dawning new age - the egalitarian, communal life of mutual love". Many
of Joachim's followers saw Francis as the messiah of the third age, a label that troubled
many Church authorities. Some popular stories collected and circulated in the late 13th century by
these Franciscan Spirituals called Little Flowers of St. Francis, made direct comparisons between
Francis and his followers and Christ and his Apostles.
Spiritual Franciscans also felt that the Testament of St. Francis, written by Francis on his
deathbed, which prescribed poverty and mendicancy for the Franciscan order, was to be taken
literally. After Francis' death, the Order eventually modified its rules on poverty so that the Order
as a whole could possess material goods. The Spiritual Franciscans were vehemently opposed to
this modification. Because of their continued criticism of the papacy and the Order, they were
condemned as a heretical sect. However, the Spiritual Franciscans saw themselves as orthodox
followers of St. Francis, and believed the Catholic Church was heretical in abandoning Francis'
Joachim's works seem to divide history in three ages. The first age was of the Father. The age of
the Father was the age of the Old Covenant. The second age was of the Son and therefore the
world of Christianity. The third and final age would be that of the Holy Spirit. In this new age an
"Eternal Gospel" would be revealed "fulfilling" and replacing the organized church. After that
society would be realigned on an egalitarian and utopian monastic base. The first age is said to
have been of forty two generations. The second age would also be of 42 generations. Joachim
seemed to suggest the Christian era would end in 1260 with the coming of the Anti-Christ. After
that his utopian age would arrive.
Initially this did not cause condemnation. Efforts recently have even been made toward his
canonization. What he meant was disputed. Several readers seem to have felt his utopian age
would literally be heaven or it would at least be the age after the Second Coming. This idea came
from it being after the Anti-Christ and tribulations. To state the Church would be unnecessary then
was acceptable.
..In 1215 some of his ideas were condemned in the Fourth Council of the Lateran. Further, his
admirers came to believe the beginning of this New Age would be ushered in by the coming of a
virtuous Pope from the Franciscan order. They considered Celestine V to be this Pope. His
resignation, and subsequent death in the dungeons of the next Pope, was considered a sign of the
coming of the Anti-Christ. As they deemed the Popes to now be the Anti-Christ, and the Church to
be the Whore of Babylon, this led to a profound break with Catholicism. Around this time, or
somewhat before, they further decided Joachim's own writings were the Eternal Gospel or the road
to it. The Catholic Church tended to react harshly to being considered the servants of evil so the
group was harshly put down.”
It seems to me that the above shows another example of a Lightbearer from heaven along with his co-
workers after him catching part of an Heavenly idea and becoming most zealously attached to it. It
seems rather premature for the complete fading away of a church structure. That structure is rather
vital for those new to the spiritual path who can hardly dream of its vast challenges. It also seems to be
a violation of people’s free will to insist that Francis methods be held as the ultimate for all. Included in
this is the awareness that Francis himself was not correct in his abusive treatment of his body.
Nevertheless there is something strong that pulls at the heart strings when reading of the followers of
Francis and their revolution. If only we can integrate these many ideas, systems, understandings of
how to work with heaven in a manageable way, and do it in the midst of owning property, etc. [!!!]
Further nevertheless, an Age of the Holy Spirit surely seems to be what was happening across the
planet at that time, as a tidal wave of new thrusts from Heaven came opening great new visions of life.
• The definition of Kuan Yin as a feminine being and her Archetype congealed around this time.
• Saint Dominic and the Rose-ray: Dominic brought forth popularization of the Rosary. He worked
very closely with Mother Mary, who apparently appeared to him.
• Saint Gertrude the Great came as the “herald of the sacred heart.” In a vision of hers, she asked
Saint John the Beloved-
"Well-beloved of the Lord, did these harmonious beatings [of the Heart of Christos] which rejoice
my soul also rejoice thine when thou didst repose during the Last Supper on the bosom of the
"Yes, I heard them, and my soul was penetrated with their sweetness even to its very center."
"Why, then, hast thou spoken so little in thy Gospel of the loving secrets of the Heart of Jesus?"
"My mission was to write of the Eternal Word... but the language of the blissful pulsations of the
Sacred Heart is reserved for latter times, that the time-worn world, grown cold in the love of
God, may be warmed up by hearing of such mysteries."

Four centuries later, in 1673, that Our Lord appeared to St. Margaret Mary, showing
His Divine Heart enveloped by flames of love, telling her: "My Heart is so full of love for
men that It can no longer contain the flames of Its burning love. I must discover to men
the treasures of My Heart and save them from perdition."
• Saint Francis came to purge the Church and men of greed and materialism, and to set an
example of The Way. He is often regarded among Catholics as walking the closest of
anyone to the life of Christus.
• Lanello came as Bonaventure to follow Francis in his Order. He wrote The Soul's Journey
into God and re-asserted much of the Spirit of Origen and Christianized Platonic
philosophy. Bonaventure insisted on great mental rigor but always transcended by the
affections of the heart. One can hear the pulsing echo of his Magnanimous Heart in his
writings as Bonaventure.
• The Zohar came forth in the 1200s, which must have been a tremendous impetus to
illumination on the planet, setting out some of the cosmic mysteries of creation.
• The gothic cathedrals were raised from the 1100s to the 1600s throughout Europe. The
Messenger Elizabeth has explained that the gothic cathedrals contain the architecture
corresponding to the secret chamber of the heart. So they might be seen as the physical
correspondence of the sacred mysteries being revealed from Above. Their sacred
geometry radiates these very mysteries in this world.
• Saint Germain came as Roger Bacon to give his mighty impetus to world thought, urging
all theologians to study all sciences closely, and to add them to the normal university
curriculum. With regard to the obtaining of knowledge, he strongly championed
experimental study over reliance on authority, arguing that "thence cometh quiet to the
mind". Bacon rejected the blind following of prior authorities, in both theological and
scientific study, which was the accepted method of undertaking study in his day.... “Of
all kinds of experience, the best, he thought, was interior illumination, which
teaches many things about Nature which the external senses could never
discover, such as the transubstantiation of bread."
• After this wave came Elizabeth Prophet’s embodiment as Saint Catherine of Sienna, who
worked so hard to pull the Church back from the brink of division and destruction, as well
as being a spiritual luminary of the highest order.
• Morya came as Saint Sergius in Russia to gird up the character of this people subjected to
the Mongel yoke. Truly his character as a master disciplinarian came forth in full power
here, and his sternness was engraven upon this people, surely contributing to their ability
to be such disciplined chelas today, in the midst of an indulgent world.
• Around the early 1400s the mysterious figure Christian Rosenkreuz appeared, who
started or reignited the Rosicrucian movement. This was very, very possibly Saint
• Some century around this time, in north-east America, Hiawatha and his teacher/guru
“the Great Peace-Maker” were busy implementing a plan to bring peace and
governmental development to the Indian tribes that formed the Iriquois confederation.
• And in the 1400s came Thomas a Kempis with his The Imitation of Christ, which was a
tremendous step up in consciousness above the “medieval groveling” before the image
in which we were made.

During this time Europe was hit by the catastrophic Black Death or Black Plague that
killed millions of people. It started in Europe in 1347, and lasted until 1351. Almost one out of
every three people in Europe got the disease and died, or some say more. This means about
25 million people died from it, in Europe alone. That included monks, and with these deaths
many oral traditions died out, and culture was lost. Dominic’s thrust for the Rosary died out
and had to be resurrected by another disciple. The revelations through Gertrude the Great
barely penetrated the consciousness of the time, and many centuries had to come before a
new thrust of illumination of the sacred heart could come forth.
In the 1500s came other counterstrokes of the dark forces. The Protestant movement threw
out Mother Mary, all the saints and their precious teachings, experiences and revelations, and
the many direct communications with Christ and Mary and the saints that had accumulated
over centuries. Luther and Calvinistic forces denied the communion of Saints Above with
those below. Those who grew up in Protestant lands would now have to rely on whatever
direct contact with Christ they could muster, and whatever they could make of the Bible, that
document so tragically altered over centuries, and so limited in its setting forth of the inner
mysteries, which mysteries had been painstakingly brought forth through the Saints since the
When I read the experiences and miracles and character of the saints, and the great
thoughts, ideas and explanations of these saints, it is indeed shocking to see what was lost to
us all when they were excluded from Christian thought, leaving us with mere husks to try form
a spiritual path back to God.
Another counterstroke was the formation of the Jesuits by the disciple of Lucifer, Ignatius of
Loyola. Kuthumi gave several Pearls of Wisdom setting out this one’s key embodiments, as
Lenin and Anton Lavey, founder of the Church of Satan. He was the top disciple of Lucifer, and
received the Fallen One’s mantle. So the Jesuits formed a very evil focus within the Church
and the Protestants offered a rather empty shell of the true Christian Way outside of the
Church Universal.
The Catholic Church had had seven bad Pope’s in a row leading up to the early 1500s. This,
combined with the Muslim warfare and the Black Death that devastated Europe, proved too
much for the Church to sustain, and she began to break apart.
William of Orange, the major leader of the rebellion in the Netherlands, has been raised up
as a hero in Protestant lands and writings. His grandson was William the Third, King of
England, was a puppet of international bankers. William III transferred control of the money of
England to his handlers, enslaving England ever since, and with it eventually America and the
rest of the world. The descendants of William of Orange are prominent in the Illuminati today.
Mr. Walsh in his Phillip II describes well the activities of those who were the agents of “the
fires of Hell” behind the Protestant rebellion. He explains the international money power that
manipulated the Moslem forces making war upon Christendom, at the same time as evidence
shows they were directing William of Orange, who owed them vast sums of money. Among
other sins that aggravated these powers of evil, Catholicism taught that usury is evil.
Mother Mary talked about this time period and the serious ramifications of taking the Mother
out of Western religion during this time:
“Beloved ones, therefore, with the coming of this Protestant revolt ignited from the fires of Hell
itself by the fallen angels, you see the putting out of this candle of the Mother. Think of the
darkness of the earth as the candle of the Mother goes out one by one, and I personally am expelled
from the cathedrals of northern Europe and from Britain. No longer is there the reverence for the
Mother, but she has become once again a common, untutored, ignorant young maid who, by chance
or the selection of God, became the Mother of Christ by no particular virtue of her own but merely
by an ordination or an immaculate conception. Thus, not only is there the denial of the Mother, but
there is the denial of her path and of the spiral staircase and of the welcoming of the Mother when
she does appear. Those indoctrinated in the outer sense may often suffer internally also, when they
are visited by my angels. Others, however, never lose the inner love, for they have known me as
friend or Mother or sister or even child.
Therefore, beloved hearts, in this great mystery of the Word of the Mother, I would tell you that
the restoration of life on earth depends upon the salutation of the Mother ray daily. If you do not
find time or space to participate in the rosary, I would request that the mantra alone, the Hail Mary,
be on your lips in moments when you must wait here or there for one cycle to end or another to
begin, when you are walking or changing modes of service. The simple mantra can be given
without the entire ritual, for it does establish the open door whereby I may not only enter the
temple of thyself and abide there, but also use your chalice provided in purity to serve all life....
Forever and forevermore, I bear the lamp and the office of Mother. Thus, call to the Hail Mary,
and the forces of cosmic Motherhood shall come forth for the saving of this planet. Let the light of
the Mother and the Hail Mary return to the nations of Europe and especially to the heart of Germany
for the unification of hearts of light as the sure foundation of the building of the new nation under
the one God. Mother Mary, December 24, 1983 through ECP

"The mysteries of the Sacred Heart of Jesus have been called the "treasure" which was
reserved for latter times. But it seems that Our Lord did not for the time decree by His infinite
wisdom for the revelation of His Sacred Heart to the world since He appeared to St. Gertrude,
revealing the Divine-human love of His Heart. He made her the herald of this grace-filled
devotion which would not be revealed world wide for another 400 years. His adorable Heart
was shown to her as a rich treasury; at another time as a harp of the Holy Ghost, the the
melody of which ravishes all of Heaven. The again It was shown to be a fountain of plentiful
waters that refresh the Souls in Purgatory, that strengthen the just on earth, and fill the
blessed in Heaven with delight. Again, she beheld It as a golden thurible, from whence many
different kinds of fragrant incense ascend to the Triune God just as there are different races of
men upon earth.
And again He revealed His Heart "as an altar upon which the sacrifices of the faithful, the
homage of the elect, and the worship of the Angels are offered, and on which Jesus, the
Eternal High Priest, offers Himself in sacrifice." [16]...
Saint Gertrude the Great came as the “herald of the sacred heart”. In a vision hers, she
asked Saint John the Beloved- "Well-beloved of the Lord, did these harmonious beatings [of
the Heart of Christos] which rejoice my soul also rejoice thine when thou didst repose during
the Last Supper on the bosom of the Savior?"
"Yes, I heard them, and my soul was penetrated with their sweetness even
to its very center."
"Why, then, hast thou spoken so little in thy Gospel of the loving secrets of
the Heart of Jesus?"
"My mission was to write of the Eternal Word... but the language of the
blissful pulsations of the Sacred Heart is reserved for latter times, that the
time-worn world, grown cold in the love of God, may be warmed up by
hearing of such mysteries."

... Gertrude was perplexed at this generosity of her Spouse because she
thought it too great a condescension for the adorable Heart to continually
supply for her defects. Jesus consoled and encouraged her by this
"If thou hast a beautiful and melodious voice, and takest much pleasure in
chanting, wilt thou not feel displeased if another person whose voice is
harsh, wishes to sing in thy stead, and insists on doing so? Thus My Divine
Heart, understanding human inconstancy, desires with incredible ardor
to be continually invited, either by words or signs, to operate and accomplish
in thee what thou art unable to accomplish thyself. Its omnipotence enables
My Heart to act without trouble. Its impenetrable
wisdom enables It to act in the most perfect manner.
And Its joyous and loving charity makes It ardently desire to accomplish
this end." [18]
This surely must be among the most beneficial revelations ever given
to any Saint. St. Gertrude made good use of it by daily offering all her
exercises in union with the Sacred Heart. This was particularly so when
she felt incapable of thanking God for some grace. At these times she
implored the Sacred Heart of Jesus to render worthy praise and
thanksgiving in her place. And He permitted her to see His loving Heart
give worthy thanks to the Blessed Trinity in the name of all mankind.

St. Gertrude was also the instrument that drew from the Sacred Heart countless graces for
others. Jesus told her: "They may draw forth all they need from My Divine Heart."

Our Lord wishes people to pray for the souls in purgatory. He once showed
Gertrude a table of gold on which were many costly pearls. The pearls were prayers
for the holy souls. At the same time the saint had a vision of souls freed from
suffering and ascending in the form of bright sparks to heaven.
In one Vision, Our Lord tells Gertrude that he longs for someone to ask Him to
release souls from purgatory, just as a king who imprisons a friend for justice's
sake hopes that someone will beg for mercy for his friend. Jesus ends with:
"I accept with highest pleasure what is offered to Me for the poor souls, for I long
inexpressibly to have near Me those for whom I paid so great a price. By the
prayers of thy loving soul, I am induced to free a prisoner from purgatory as often
as thou dost move thy tongue to utter a word of
In another vision she was given the Prayer
which Our Lord apparently told her would
release 1000 Souls from Purgatory every time it
is said with love and devotion.

"Eternal Father, I offer You

the Most Precious Blood of Thy Divine Son,
Jesus Christ, in union with the Masses said
throughout the world today,
for all the Holy Souls in Purgatory,
for sinners everywhere,
those in the Universal Church, in my home,
and in my family. [According to the Will of
God. Amen]"

To her was granted the privilege of seeing our Lord's Sacred Heart. The graces flowing from
it appeared like a stream of purest water flowing over the whole world. In many of the visions
of the Sacred Heart, we find St John the Beloved Disciple present. He who leaned back against
Jesus' chest at the Last Supper. On his own feast day, St John appeared and placed Gertrude
near the wounded side of the Savior, where she could hear the pulsations of the Sacred Heart.
"Why is it, O beloved of God", she asked him, "that you who rested on His bosom at the Last
Supper have said nothing of what you experienced then? St John told her "It was my task to
present to the first age of the Church the doctrine of the Word made flesh which no human
intellect can ever fully comprehend. The eloquence of that sweet beating of His Heart is
reserved for the last age in order that the world grown cold and torpid may be set on fire with
the love of God."
These visions continued until the end of her life. Jesus said to her at the last: "Come, my
chosen one, and I will place in you My throne."
WIKI According to the 20th century religious historian, Gershom Scholem, most of the
Zohar was written in an exalted, eccentric style of Aramaic, a language that was spoken in the
Land of Israel during the Roman Period in the first centuries of the Common Era. The Zohar
first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses
de Leon. Scholem, based on accounts from De Leon's contemporaries, and on evidence within
the Zohar (Spanish idioms and syntax, for example), concluded that De Leon was the actual
De Leon himself ascribed this work to a rabbi of the second century, Shimon bar Yochai. Jewish legend
holds that during a time of Roman persecution, Rabbi Shimon hid in a cave for 13 years, studying the
Torah with his son, Elazar. During this time he is said to have been inspired by Elijah the Prophet to
write the Zohar....
SPAIN: Saint Dominic, His Order of Preachers and the
Saint Dominic (1170 – August 6, 1221) was the founder of the Friars
Preachers, popularly called the Dominicans or Order of Preachers.


Some histories of the Rosary claim its origin to Saint Dominic through
the Blessed Virgin Mary[9]. Our Lady of the Rosary is the title received by
the Marian apparition to Saint Dominic in 1208 in the church of Prouille in
which the Virgin Mary gave the Rosary to him. However, other sources dispute this attribution
and suggest that its roots were in the preaching of Alan de Rupe between 1470-1475, and
suggest that Saint Dominic had nothing to do with the Rosary[10]. There are sources trying to
seek a middle ground to these two views[11]. Either way, the Rosary has for centuries been at
the heart of the Dominican Order. Pope Pius XI stated that: "The Rosary of Mary is the
principle and foundation on which the very Order of Saint Dominic rests for making perfect the
life of its members and obtaining the salvation of others."
For centuries, Dominicans have been instrumental in spreading the rosary and emphasizing
the Catholic belief in the power of the rosary. WIKI


...As regards the origin of the name, the word rosarius means a garland or bouquet of roses,
and it was not unfrequently used in a figurative sense -- e.g. as the title of a book, to denote
an anthology or collection of extracts. An early legend which after travelling all over Europe
penetrated even to Abyssinia connected this name with a story of Our Lady, who was seen to
take rosebuds from the lips of a young monk when he was reciting Hail Marys and to weave
them into a garland which she placed upon her head. A German metrical version of this story
is still extant dating from the thirteenth century. The name "Our Lady's Psalter" can also be
traced back to the same period. Corona or chaplet suggests the same idea as rosarium. The
old English name found in Chaucer and elsewhere was a "pair of beads", in which the word
bead originally meant prayers.

“Fr. Francis Willam, in his book THE ROSARY, ITS HISTORY AND MEANING (p. 26), speaks of
the “Militia of Jesus Christ” founded by St. Dominic, the members of which recited daily the
Psalter of Our Lady. He refers also to the “Confraternity of Prayer” founded by the Dominicans
in 1259 (38 years after the death of St. Dominic), the members of which also prayed the 150
HAIL MARYS daily....
At any rate, we have the Marian Psalter actively employed during the life of St. Dominic and
shortly after. In this we have the 150 HAIL MARYS which constitute the “body” of the Rosary,
i.e., the vocal prayer. What is wanting is the “soul” of the Rosary, i.e., the praying of these Hail
Marys joined with reflection on the mysteries of our salvation. And yet, as Fr. Ciappi pointed
out, a common method of preaching of St. Dominic was to preach on the life of Christ,
interspersing his reflections with the Marian Psalter.
So it could well be that the heart of what the Rosary is (the combination of vocal and mental
prayer) was practiced by St. Dominic, not as we have the Rosary today, but in such a way that
what he did then in time evolved into what we have now; i.e., that his form of preaching
interspersed with prayer eventually evolved into what the Rosary is today.”...

...“Let us reflect how a comparatively short time ago if a man concerned himself with the
spiritual life of his own times he had in reality, as I have shown in my Basle and Munich
courses, to study three periods of a thousand years each; one pre-Christian period of a
thousand years, and two other millennia, the sum of which is not yet quite completed; two
thousand years permeated and saturated with the spiritual stream of Christianity. What might
such a man have said only a short time ago when contemplating the spiritual life of mankind
when, as we have said, there was no question of a theosophical, or anthroposophical
movement as we now understand it? He might have said: “At the present time something is
making itself prominently felt which can only be sought for in the thousand years preceding
the Christian era.” For only during the last thousand years before the Christian era does one
find individual men of personal importance in spiritual life. However great and powerful and
mighty much in the spiritual streams of earlier times may appear to us, yet persons and
individuals do not stand out from that which underlies those streams. Let us just glance back
at what we reckon in not too restricted a sense, as the last thousand years before the
Christian era. Let us glance back at the old Egyptian or the Chaldean-Babylonian spiritual
stream; there we survey a continuity so to speak, a connected spiritual life.
Only in the Greek spiritual life do we find individuals as such standing out as entirely spiritual
and living. Great, mighty teachings, a mighty outlook into the space of the Cosmos; all this we
find in the old Egyptian and Chaldean-Babylonian times, but only in Greece do we begin to
look to separate personalities, to a Socrates or Pericles, a Phidias, a Plato, an Aristotle.
Personality, as such, begins to be marked. That is the peculiarity of the spiritual life of the last
three thousand years; and I do not only mean the remarkable personalities themselves, but
rather the impression made by the spiritual life upon each separate individuality, upon each
ED. Comment: The Greek forces described came during the Age of Aires, where such
individualization of the God Flame in individual sons of God was the cyclic force to be realized.
In these last three thousand years it has become a question of personality, if we may say so;
and the fact that separate individuals now feel the need of taking part in the spiritual life, find
inner comfort, hope, peace, inward bliss and security, in the various spiritual movements,
gives these their significance. And since, until a comparatively short time ago, we were only
interested in history inasmuch as it proceeded from one personality to another, we got no
really clear understanding of what occurred before the last three thousand years. The history,
for which alone we had, till recently, any understanding, began with Greece, and during the
transition from the first to the second thousand years, occurred what is connected with the
great Being, Christ Jesus. During the first thousand years that which we owe to Greece is
predominant, and those Grecian times tower forth in a particular way. At the beginning of
them stand the Mysteries. That which flowed forth from these, as we have often described,
passed over into the Greek poets, philosophers and artists in every domain. For if we wish
rightly to understand AEschylus, Sophocles, Euripides we must seek the source for such
understanding in that which flowed out of the Mysteries. If we wish to understand Socrates,
Plato and Aristotle, we must seek the source of their philosophies in the Mysteries, not to
speak of such a towering figure as that of Heraclitus. You may read of him in my book,
Christianity as Mystical Fact, how entirely he depended upon the Mysteries.
Then in the second thousand years we see the Christian impulse pouring into spiritual
development, gradually absorbing the Greek and uniting itself with it. The whole of the second
thousand years passed in such a way that the powerful Christ-impulse united itself with all
that came over from Greece as living tradition and life. So we see Greek wisdom, Greek
feeling, and Greek art slowly and gradually uniting organically with the Christ-impulse. Thus
the second thousand years ran its course. Then in the third thousand years begins the
cultivation of the personality. We may say that we can see in the third thousand years how
differently the Greek influence is felt. We see it when we consider such artists as Raphael,
Michael Angelo and Leonardo da Vinci. No longer does the Greek influence work on together
with Christianity in the third thousand years, as it did in the culture of the second; not as
something historically great, not as something contemplated externally was Greek influence
felt during the second thousand years. But in the third thousand we have to turn of set
purpose to the Greek. We see how Leonardo da Vinci, Michael Angelo and Raphael allowed
themselves to be influenced by the great works of art then being discovered; we see the
Greek influence being more and more consciously absorbed. It was absorbed unconsciously
during the second thousand years, but in the third millennium it was taken up more and more
consciously. An example of how consciously this Greek influence was being recognised in the
eyes of the world is to be found in the figure of the philosopher, Thomas Aquinas; and how he
was compelled to unite what flowed out from Christian philosophy with the philosophy of
Aristotle. Here the Greek influence was absorbed consciously and united with Christianity in a
philosophic form; as in the case of Raphael, Michael Angelo and Leonardo da Vinci, in the form
of art. This whole train of thought rises higher through spiritual life, and even takes the form of
a certain religious opposition in the cases of Giordano Bruno and Galileo. Notwithstanding all
this, we find everywhere Greek ideas and conceptions, especially about nature, cropping up
again; there is a conscious absorption of the Greek influence, but this does not go back
beyond the Greek age. In every soul, not only in the more learned or more highly educated,
but in every soul down to the simplest, a spiritual life is spread abroad and lives in them, in
which the Greek and Christian influences are consciously united. From the University down to
the peasant's cottage Greek ideas are to be found united with Christianity.
Rudolf Steiner The Uniform Plan of World History:
The Confluence of Three Spiritual Streams in the Bhagavad Gita

Saint Germain’s embodiment as Roger Bacon
WIKI: Roger Bacon, also known as Doctor Mirabilis (Latin: "wonderful teacher"), was one of
the most famous Franciscan friars of his time. An English philosopher who placed considerable
emphasis on empiricism, he is sometimes credited as one of the earliest European advocates
of the modern scientific method inspired by the works of early Muslim scientists....
Bacon studied and later became a Master at Oxford, lecturing on Aristotle. There is no
evidence he was ever awarded a doctorate — the title Doctor Mirabilis was posthumous and
figurative. Sometime between 1237 and 1245, he began to lecture at the university of Paris,
then the center of intellectual life in Europe. His whereabouts between 1247 and 1256 are
uncertain, but about 1256 he became a Friar in the Franciscan Order. As a Franciscan Friar,
Bacon no longer held a teaching post and after 1260, his activities were further restricted by a
Franciscan statute forbidding Friars from publishing books or pamphlets without specific
Bacon circumvented this restriction through his acquaintance with Cardinal Guy le Gros de
Foulques, who became Pope Clement IV in 1265. The new Pope issued a mandate ordering
Bacon to write to him concerning the place of philosophy within theology. As a result Bacon
sent the Pope his Opus Majus, which presented his views on how the philosophy of Aristotle
and the new science could be incorporated into a new Theology. Besides the Opus maius
Bacon also sent his Opus minus, De multiplicatione specierum, and, perhaps, other works on
alchemy and astrology.[6]

Changing interpretations of Bacon historical research has shown not only that medieval Christians were not generally
opposed to science,[10][11] but also revealed the extent and variety of medieval scientific
activity. Consequently, the picture of Bacon has changed. His advocacy of scientia
experimentalis has been argued to differ from modern experimental science,[12] and many
medieval sources of and influences on his scientific activity have been identified.[13] In
relation to this, one recent study summarized that: "Bacon was not a modern, out of step with
his age, or a harbinger of things to come, but a brilliant, combative, and somewhat eccentric
schoolman of the thirteenth century, endeavoring to take advantage of the new learning just
becoming available while remaining true to traditional notions… of the importance to be
attached to philosophical knowledge".[14]
As to his assumed persecution for science, although texts indicate that Bacon was briefly
confined for his doctrinal digressions, some modern accounts of his life show no evidence for
any lengthy period of imprisonment and modern historians speak of his "alleged
imprisonment."[15] As the historian of science David Lindberg writes: "his imprisonment, if it
occurred at all (which I doubt) probably resulted with his sympathies for the radical "poverty"
wing of the Franciscans (a wholly theological matter) rather than from any scientific novelties
which he may have proposed".[16]
Others do still argue that the Franciscans kept Bacon in isolated confinement for many
years, and prevented from teaching his scientific views. Bacon is quoted as writing in 1267,
about his time in a small cell in Paris, "…for my superiors and brothers, disciplining me with
hunger, kept me under close guard and would not permit anyone to come to me, fearing that
my writings would be divulged to others [rather] than to the chief pontiff and themselves,"
and that they treated him with "unspeakable violence" and "for ten years had been exiled
from former University fame."[17]
A recent review of the variety of visions that each age has held about Roger Bacon says
contemporary scholarship still neglects one of the most important aspects of Bacon's life and
thought: his commitment to the Franciscan order. "His Opus maius was a plea for reform
addressed to the supreme spiritual head of the Christian faith, written against a background of
apocalyptic expectation and informed by the driving concerns of the friars. It was designed to
improve training for missionaries and to provide new skills to be employed in the defence of
the Christian world against the enmity of non-Christians and of the Antichrist. It cannot
usefully be read solely in the context of the history of science and philosophy."[18]
...In contrast to Aristotle's argument that facts be collected before deducing scientific truths,
physical science was not carried out by experiment, but by arguments based solely on
tradition and prescribed authorities (see Scholasticism).
He urged all theologians to study all sciences closely, and to add them to the normal
university curriculum. With regard to the obtaining of knowledge, he strongly championed
experimental study over reliance on authority, arguing that "thence cometh quiet to the
Bacon did not restrict this approach to theological studies. He rejected the blind following of
prior authorities, both in theological and scientific study, which was the accepted method of
undertaking study in his day.
...Bacon was always an outspoken man who stated what he believed to be true and attacked
those with whom he disagreed, which repeatedly caused him great trouble.

"To Roger Bacon, that remarkable mind who in the middle of the thirteenth
century was almost a scientific man, the schoolmen's conception of reasoning
appeared only an obstacle to truth. He saw that experience alone teaches
Of all kinds of experience, the best, he thought, was interior
illumination, which teaches many things about Nature which the
external senses could never discover, such as the transubstantiation
of bread."


Hiawatha was an embodiment of Lanello. His wife, Minnehaha, was an embodiment of his
twin flame. The Messenger Elizabeth gave an entire series of lectures on The Path of the
Bodhisattva based on the life and example of Hiawatha.

One can see the Teachings of the one “Who Walked the Americas” again being championed
by this soul, Hiawatha, who can later as Mark Prophet, and Bonaventure, our next hero.

WIKI Hiawatha, (who lived (depending on the version of the story) in the 1100s, 1400s, or
1500s, was variously a leader of the Onondaga and Mohawk nations of Native Americans.
Hiawatha was a follower of The Great Peacemaker, a prophet and spiritual leader who was
credited as the founder of the Iroquois confederacy.
If the Great Peacemaker was the man of ideas, Hiawatha was the politician who actually put
the plan into practice. Hiawatha was a skilled and charismatic orator, and was instrumental in
persuading the Iroquois peoples, the Senecas, Onondagas, Oneidas, Cayugas, and Mohawks, a
group of Native North Americans who shared similar languages, to accept The Great
Peacemaker's vision and band together to become the Five Nations of the Iroquois
... The vision from the Great Maker that peace would come to all nations led him to spend
his life working to bring this to fruition for the Iroquois. In his shamanic prophecy, he referred
to a white serpent who would come to their lands and make friends with his people, only to
later deceive them. According to the prophecy, at the end times, a red serpent would make
war on the white one and after a season, a black serpent would come and defeat them both.
He said that his nation would accept those of other origins into their safekeeping. Because of
their worship of and obedience to the Great Maker, the Iroquois would be protected from the
disasters to come.

Seraphic Doctor of the Church, “Prince of Mystics”

... “he brings before us the mystical and Platonizing mode of


“To him, the purely intellectual element, though never

is of inferior interest when compared with the living power of
the affections or the heart.”

Here we see Lanello in action, re-asserting his mantle of
Church leader and probing the cosmic mysteries as he had done
as Origin of Alexandria, whose teachings which had been suppressed. And the subjection of
the intellect to the heart was truly ultimately fulfilled in the character of Mark Prophet.
We also find it interesting that Bonaventure hindered Roger Bacon, an embodiment of Saint
Germain, in his work. I heard something about God stepping in to stop Bacon from bringing
forth ideas/inventions and such that would not be wise to bring forth at that time. I don’t
recall where I heard that, but this kind of understanding helps us, I think, to not have a knee-
jerk reaction of wrath at the Catholic Church and all manner of authority that at times takes
actions that are seemingly unjust. [They can be karma, testing or initiation, even in the case
of Jesus and crucifixion] Similarly, I also heard somewhere, sometime, that when the
Wonderman of Europe was imprisoned he allowed it so- even when he could obviously have
simply vanished- because he was expiating the karma he made by giving people knowledge
they were not ready for. So perhaps, Bonaventure as an instrument of the Divine Hand saved
him from that similar karma in a previous “Bacon”.

A Prayer of Bonaventure
Pierce, O most sweet Lord Jesus, my inmost soul with the most joyous and healthful
wound of Thy love,
and with true, calm and most holy apostolic charity,
that my soul may ever languish and melt with entire love and longing for Thee,
may yearn for Thee and for thy courts, may long to be dissolved and to be with Thee.
Grant that my soul may hunger after Thee, the Bread of Angels, the refreshment of holy
our daily and super substantial bread, having all sweetness and savor and every
delightful taste.
May my heart ever hunger after and feed upon Thee,
Whom the angels desire to look upon,
and may my inmost soul be filled with the sweetness of Thy savor;
may it ever thirst for Thee, the fountain of life,
the fountain of wisdom and knowledge, the fountain of eternal light,
the torrent of pleasure, the fullness of the house of God;
may it ever compass Thee, seek Thee, find Thee, run to Thee, come up to Thee,
meditate on Thee,
speak of Thee, and do all for the praise and glory of Thy name, with humility and
with love and delight, with ease and affection, with perseverance to the end;

and be Thou alone ever my hope, my entire confidence, my riches, my delight, my
pleasure, my joy, my rest and tranquility, my peace, my sweetness, my food, my
my refuge, my help, my wisdom, my portion, my possession, my treasure;
in Whom may my mind and my heart be ever fixed and firm and rooted immovably.

Here is an helpful introduction to Bonaventure: The Soul's Journey into God, the Tree of Life,
the Life of St. Francis by Ewert Cousins:
«Long before Bonaventure was called "The Prince of Mystics" by Leo XIII or "The Seraphic
Doctor" by John Gerson, he was known throughout the Christian world as "The Devout
Teacher." Professor Ewert Cousins says in his introduction, "In the history of Western
Spirituality, Bonaventure holds a central and pivotal position. The 13th century friar, professor
at the University of Paris, minister general of the Franciscan Order, cardinal and advisor to
popes, played a major role in the spiritual ferment of the high Middle Ages… when Islamic,
Jewish and Christian spirituality were flourishing, he produced one of the richest syntheses of
Christian spirituality. Although cosmic in its scope, it was distinctively Christian in its content,
grounded in the doctrine of the Trinity and devotion to the humanity of Christ. Within
Christianity he achieved a striking integration of Eastern and Western elements."
The three works contained in this volume offer the core of his vision. In The Soul's Journey
into God, considered Bonaventure's masterpiece, he takes the six-winged Seraph as the
symbol for the six stages of contemplation in which the created world is seen as a reflection of
God. The Tree of Life is a simple meditation on the life of Jesus, "based on the Gospel
accounts" in which "Christ is seen as the Tree of Life on whose branches blossom such virtues
as humility, piety, patience, constancy and justice."
In the prologue of his book, The Journey to the Mind of God, Bonaventura plainly
demonstrates that devotion has to be prior to mere intellectualism. He says [of the errant]

"He may come to think that mere reading will suffice without fervor,
speculation without devotion,
investigation without admiration,
observation without exultation,
industry without piety,
knowledge without love,
understanding without humility,
study without divine grace,
the mirror without the divinely inspired wisdom." ...




El Morya came as Saint Sergius, reformer of Russian spirituality, girding up the spirit of
the people as they suffered under hundreds of years of domination by the Mongels, as I
understand it.

Letters Of Helena Roerich II, 25 May 1936.

Similarly, St. Sergius adhered to the spirit, not to the external church dogmatism, and he
who understands otherwise is blind and deaf. We may meet people who insist that St. Sergius
was an orthodox ecclesiastic, because he built churches and monasteries and established
austere Rules, rituals, etc. But the significance of the entire work of St. Sergius was not in
external dogmatism, but in his highly moral and ethical influence on his contemporaries. In
establishing austere Rules, in bringing discipline to the savage temper of those times, he
helped to mold the character of the people, thus building up the might of the nation.
We know from history in what a chaotic condition was the spirit of the nation during the
grave period of the mongol yoke, and because of the licentious morals of the ruling princes
who warred among themselves. Severe schooling and curbs were necessary, and they had to
be based on concepts that were near and understandable to the people. Symbols and
ceremonies were essential to consciousnesses that were just emerging from an infantile state.
And even now, as we see, some cannot yet give up these symbols; one has to be lenient with
weak consciousnesses. However, Christ said,
"But the hour cometh, and now is, when the true worshippers shall worship the Father in
spirit and in truth; for the Father seeketh such to worship him. God is a Spirit: and they that
worship him must worship him in spirit and in truth." (St. John 4:23, 24)


Agni Yoga, 1929

“The book of Thomas a Kempis, The Imitation of Christ, has long been appreciated in the
East not only by virtue of its content but because of the meaning of its title. In the midst of
medieval idolatry of Christ, the voice of Thomas a Kempis resounded in protest. From behind
the walls of a Catholic monastery rang out a voice to clarify the Image of the Great Teacher.
The very word imitation comprises a vital action. The formula—Imitation of Christ—is an
achievement of daring innate in the conscious spirit that accepts all responsibility of creation.
Truly, the conscious pupil dares to approach the Teacher in imitation. Such an example
brought light into the musty darkness and behind the monastic walls provided the impetus to
strive toward creative daring.
In accordance with the groveling medieval consciousness, it would have been fitting to say,
"The Worship of Christ." But the ascendant spirit dared to pronounce a call to imitation.
Each step of blessed daring must be cherished as a milestone in the progress of humanity.
We do not give attention to monastic utterances. Thomas had no need to climb to the stake—
his task was to proclaim not the forbidden but the inspiring formula.
There are two forms of truth. One must be nurtured by the flame of the stake. The other
demands spreading without restraint. It is difficult to state which method is the more painful to
pursue. Sometimes it is easier to suffer the pain of the stake than to witness the distortion of
the disseminated teaching. In either event, blessed be the daring that penetrates the
darkness!” #13


In about 1366, St Catherine experienced what she described in her letters as a "Mystical
Marriage" with Jesus, after which she began to tend the sick and serve the poor. In 1370, she
received a series of visions of Hell, Purgatory, and Heaven, after which she heard a command
to leave her withdrawn life and enter the public life of the world.
Being illiterate, she dictated several letters to men and women in authority, especially
begging for peace between the republics and principalities of Italy and for the return of the
Papacy from Avignon to Rome. She carried on a long correspondence with Pope Gregory XI,
also asking him to reform the clergy and the administration of the Papal States.
In June of 1376 Catherine went to Avignon herself as ambassador of Florence to make peace
with the Papal States, but was unsuccessful. She had tried to convince Pope Gregory XI to
return to Rome.[2] She impressed the Pope so much that he returned his administration to
Rome in January, 1377. During the Western Schism of 1378 she was an adherent of Pope
Urban VI, who summoned her to Rome, and stayed at Pope Urban VI's court and tried to
convince nobles and cardinals of his legitimacy. She lived in Rome until her death in 1380. The
problems of the Western Schism would trouble her until the end of her life.
St Catherine's letters are considered one of the great works of early Tuscan literature. More
than 300 letters have survived. In her letters to the Pope, she often referred to him
affectionately as "Papa" or "Daddy" ("Babbo" in Italian). Her major work is "The Dialogue of
Divine Providence."

She is among the few guides of humanity who have the perfect manner,
the irresistible attractiveness, of that positive purity of heart,
which not only sees God, but diffuses Him, as by some natural law of refraction,
over the hearts of men

...“Nevertheless, it is neither the intrinsic importance nor the social consequences of her
actions that constitute the true greatness of St. Catherine. Great ends may be pursued by
essentially small means, in an aridity and narrowness of temper that goes far to discount their
actual achievement. History, and in particular the history of the Church, is not wanting in such
instances. Savonarola set great ends before himself – the freedom of his country and the
regeneration of the state; but the spirit in which he pursued them excludes him from that
Pantheon of gracious souls in which humanity enshrines its true benefactors.
“Soul, as a quality of style, is a fact,” and the soul of St. Catherine’s gesta expressed itself in
a “style” so winning, so sweetly reasonable, as to make her the dearest of friends to all who
had the privilege of intimate association with her, and a permanent source of refreshment to
the human spirit. She intuitively perceived life under the highest possible forms, the forms of
Beauty and Love. Truth and Goodness were, she thought, means for the achievement of those
two supreme ends.
The sheer beauty of the soul “in a state of Grace” is a point on which she constantly dwells,
hanging it as a bait before those whom she would induce to turn from evil. Similarly the
ugliness of sin, as much as its wickedness, should warn us of its true nature. Love, that love of
man for man which, in deepest truth, is, in the words of the writer of the First Epistle of St.
John, God Himself, is, at once, the highest achievement of man and his supreme and satisfying
The Symbols of Catholic theology were to her the necessary and fitting means of transit, so
to speak. See, in the following pages, the fine allegory of the Bridge of the Sacred Humanity,
of the soul in vi‰ on its dusty pilgrimage towards those gleaming heights of vision. “Truth”
was to her the handmaid of the spiritualized imagination, not, as too often in these days of the
twilight of the soul, its tyrant and its gaoler. Many of those who pass lives of unremitting
preoccupation with the problems of truth and goodness are wearied and cumbered with much
serving. We honor them, and rightly; but if they have nothing but this to offer us, our hearts
do not run to meet them, as they fly to the embrace of those rare souls who inhabit a serener,
more pellucid atmosphere.
Among these spirits of the air, St. Catherine has taken a permanent and foremost place. She
is among the few guides of humanity who have the perfect manner, the irresistible
attractiveness, of that positive purity of heart, which not only sees God, but diffuses Him, as
by some natural law of refraction, over the hearts of men. The Divine nuptials, about which
the mystics tell us so much, have been accomplished in her, Nature and Grace have lain down
together, and the mysteries of her religion seem but the natural expression of a perfectly
balanced character, an unquenchable love and a deathless will....
The Dialogue of St. Catherine of Siena was dictated to her secretaries by the Saint in
ecstasy. Apart from the extraordinary circumstances of its production, this work has a special
interest. The composition of the Siennese dyer's daughter, whose will, purified and sublimated
by prayer, imposed itself on popes and princes, is an almost unique specimen of what may be
called "ecclesiastical" mysticism; for its special value lies in the fact that from first to last it is
nothing more than a mystical exposition of the creeds taught to every child in the Catholic
poor-schools. Her insight is sometimes very wonderful. How subtle, for instance, is the
analysis of the state of the "worldly man" who loves God for his own pleasure or profit! The
special snares of the devout are cut through by the keen logic of one who has experienced
and triumphed over them. Terrible, again, is the retribution prophesied to the "unworthy
ministers of the Blood." And so every well-known form of Christian life, healthy or parasitic, is
treated of, detailed, analyzed incisively, remorselessly, and then subsumed under the general
conception of God's infinite loving-kindness and mercy.... Viareggio, 1906


Dominican Family International Website
St Catherine of Siena (1347-1380)

A letter to the Dominican Order, published April 2000 to celebrate the naming of St Catherine of Siena
as one of the Patrons of Europe.
...She addressed political and religious rulers, either in person or through letters, and clearly told them
their faults and their Christian duty.
Above all, Catherine struggled for peace. She was convinced that `not by the sword or by war or by
violence' could good be achieved, but `through peace and through constant humble prayer'. 2 Yet she
never sacrificed truth or justice for a cheap or easy peace. She reminded the rulers of Bologna that to
seek peace without justice was like smearing ointment on a wound that needed to be cauterized. 3 She
knew that to be a peacemaker was to follow the steps of Christ, who made peace between God and
humanity. And thus the peacemaker must sometimes face Christ's own fate, and suffer rejection. The
peacemaker is `another Christ crucified'. Our own world is also torn by violence: ethnic and tribal
violence in Africa and the Balkans; the threat of nuclear war; violence in our cities and families.
Catherine invites us to have the courage to be peacemakers, even if this means that we must suffer
persecution and rejection ourselves.
Peace, for Catherine, meant, above all, peace in the Church, the healing of the Great Schism [the two
Popes, one in France, on in Rome]. Here we see both her intense love of the Church, which for her was
`no other than Christ himself,’ 4 and her courage and freedom. She so loved the Church that she did not
hesitate to denounce the failings of the clergy and bishops in their pursuit of wealth and position, and
called for the Church to be the mystery of Christ in the world, the humble servant of all. She even dared
to tell God what to do, when she prayed:

You know how and you are able and it is your will,
so I plead with you to have mercy on the world,
and to restore the warmth of charity and peace
and unity to holy Church. It is my will that you
do not delay any longer. 5

The Church in our time also suffers from divisions, caused by misunderstanding, intolerance and a
loss of `the warmth of charity and peace'. Today the love of the Church is often assumed to mean an
uncritical silence. One must not `rock the boat'! But Catherine could never be silent. She wrote to some
cardinals, `Be silent no longer. Cry out with a hundred thousands voices. I see that
the world is destroyed through silence. Christ's spouse is pallid, her colour has
been drained from her.' 6 May St Catherine teach us her deep love of the Body of Christ, and the
wisdom and courage to speak truthfully and openly with words that unite rather than divide, which
illuminate rather than obscure, and which heal rather than wound.

Catherine's relationships with her friends, and especially her Dominican brothers and sisters, was
marked by the same combination of love and boldness of speech (`parrhesia', e.g. Acts 4:31, 2 Cor 7:4).
She regarded each friend as a gift from God, to be loved `very closely, with a particular love'. 7 She
believed that their mutual friendship was an opportunity `to bring each other to birth in the gentle
presence of God', 8 and a proclamation of `the glory and praise of God's name to others'. But this love
did not prevent her from speaking very frankly to her friends, and telling her brethren exactly what they
should do, including her beloved Raymond of Capua, who became Master of the Order in the year of her
death. There can be no love without truth, nor truth without love. This is how she prayed for her friends:

Eternal God,
I pray to you for all those you have given me
to love with a special love
and with special concern.
Let them be illuminated with your light.
Let all imperfection be taken from them,
so that in truth they may work in your garden,
where you have assigned them.

If the Dominican Family is to become, in Catherine's words, `a very spacious, gladsome and fragrant,
a most delightful garden', then we must learn both her capacity for mutual friendship and for


WIKI- Saint Catherine lived from March 25, 1347 – April 29, 1380. She was a Tertiary of the
Dominican Order, and a Scholastic philosopher and theologian. She also worked to bring the
Papacy back to Rome from its displacement in France, and to establish peace among the
Italian city-states.
Saint Catherine was born Catherine Benincasa in Siena, Italy, to Giacomo di Benincasa, a
cloth-dyer, and Lapa Piagenti, a daughter of a local poet. She was the 23rd out of 25 children,
and her twin sister died at birth.
Catherine received no formal education, and at the age of seven she consecrated her
virginity to Christ despite her family's opposition. Her parents wanted her to live a normal life
and marry, but against her parents' will, she dedicated her life to praying, meditating and
living in total solitude into her late teens. At the age of sixteen, she took the habit of the
Dominican Tertiaries.
Catherine dedicated her life to helping the ill and the poor, where she took care of them in
hospitals or homes. She rounded up a group of followers, both women and men, and traveled
with them along Northern Italy where they asked for a reform of the clergy, the launch of a
new crusade and advised people that repentance and renewal could be done through "the
total love for God." Catherine also dedicated her life to the study of religious texts.[1]
In about 1366, St Catherine experienced what she described in her letters as a "Mystical
Marriage" with Jesus, after which she began to tend the sick and serve the poor. In 1370, she
received a series of visions of Hell, Purgatory, and Heaven, after which she heard a command
to leave her withdrawn life and enter the public life of the world. Being illiterate, she dictated
several letters to men and women in authority, especially begging for peace between the
republics and principalities of Italy and for the return of the Papacy from Avignon to Rome.
She carried on a long correspondence with Pope Gregory XI, also asking him to reform the
clergy and the administration of the Papal States.
In June of 1376 Catherine went to Avignon herself as ambassador of Florence to make peace
with the Papal States, but was unsuccessful. She had tried to convince Pope Gregory XI to
return to Rome.[2] She impressed the Pope so much that he returned his administration to
Rome in January, 1377. During the Western Schism of 1378 she was an adherent of Pope
Urban VI, who summoned her to Rome, and stayed at Pope Urban VI's court and tried to
convince nobles and cardinals of his legitimacy. She lived in Rome until her death in 1380. The
problems of the Western Schism would trouble her until the end of her life.
St Catherine's letters are considered one of the great works of early Tuscan literature. More
than 300 letters have survived. In her letters to the Pope, she often referred to him
affectionately as "Papa" or "Daddy" ("Babbo" in Italian). Her major work is "The Dialogue of
Divine Providence."
St Catherine died of a stroke in Rome, the spring of 1380, at the age of thirty-three.

Saint Catherine of Siena's Prayer

O marvelous wonder of the Church, seraphic virgin, Saint Catherine, because of

thine extraordinary virtue and the immense good which thou didst accomplish for
the Church and society, thou art acclaimed and blessed by all people. O blessed
Catherine, turn thy benign countenance towards me, who confident of thy powerful
patronage call upon thee with all the ardor of affection and I beg thee to obtain by
thy prayers the favors I so ardently desire (mention your request).
Thou wast a victim of charity, who in order to benefit thy neighbor obtained from
God the most stupendous miracles and became the joy and the hope of all; thou
canst not help but hear the prayers of those who fly to thy heart - that heart which
thou didst receive from the Divine Redeemer in a celestial ecstasy.
O seraphic virgin, show once again proof of thy power and of thy flaming charity, so
that thy name shall ever be blessed and exalted; grant that we, having experienced
thy most efficacious intercession here on earth, may come one day to thank thee in
Heaven and enjoy eternal happiness with thee. Amen.


Letters Of Helena Roerich II, 25 May 1936.

Similarly, St. Sergius adhered to the spirit, not to the external church dogmatism, and he
who understands otherwise is blind and deaf. We may meet people who insist that St. Sergius
was an orthodox ecclesiastic, because he built churches and monasteries and established
austere Rules, rituals, etc. But the significance of the entire work of St. Sergius was not in
external dogmatism, but in his highly moral and ethical influence on his contemporaries. In
establishing austere Rules, in bringing discipline to the savage temper of those times, he
helped to mold the character of the people, thus building up the might of the nation. We know
from history in what a chaotic condition was the spirit of the nation during the grave period of
the mongol yoke, and because of the licentious morals of the ruling princes who warred
among themselves. Severe schooling and curbs were necessary, and they had to be based on
concepts that were near and understandable to the people. Symbols and ceremonies were
essential to consciousnesses that were just emerging from an infantile state. And even now,
as we see, some cannot yet give up these symbols; one has to be lenient with weak
consciousnesses. However, Christ said, "But the hour cometh, and now is, when the true
worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to
worship him. God is a Spirit: and they that worship him must worship him in spirit and in
truth." (St. John 4:23, 24)

Letters Of Helena Roerich II, 25 May 1936. Similarly, St. Sergius adhered to the spirit, not to
the external church dogmatism, and he who understands otherwise is blind and deaf. We may
meet people who insist that St. Sergius was an orthodox ecclesiastic, because he built
churches and monasteries and established austere Rules, rituals, etc. But the significance of
the entire work of St. Sergius was not in external dogmatism, but in his highly moral and
ethical influence on his contemporaries. In establishing austere Rules, in bringing discipline to
the savage temper of those times, he helped to mold the character of the people, thus
building up the might of the nation. We know from history in what a chaotic condition was the
spirit of the nation during the grave period of the mongol yoke, and because of the licentious
morals of the ruling princes who warred among themselves. Severe schooling and curbs were
necessary, and they had to be based on concepts that were near and understandable to the
people. Symbols and ceremonies were essential to consciousnesses that were just emerging
from an infantile state. And even now, as we see, some cannot yet give up these symbols; one
has to be lenient with weak consciousnesses. However, Christ said, "But the hour cometh, and
now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father
seeketh such to worship him. God is a Spirit: and they that worship him must worship him in
spirit and in truth." (St. John 4:23, 24)

Wiki: Also translated as Sergey Radonezhsky or Serge of Radonezh. Sergius was a spiritual
leader and monastic reformer of medieval Russia. Together with Venerable Seraphim of Sarov,
he is a venerated Russian saint.
The date of his birth is unclear: it could be 1314, 1319, or 1322. As his medieval Life states,
he was born to a boyar family near Rostov Velikiy, where Varnitsy Monastery now stands. He
was originally baptized with the name Bartholomew (Варфоломей, Varfolomei). His parents
Kirill and Maria became impoverished and moved to Radonezh together with their three sons:
Stefan, Bartholomew, and Peter. Although an intelligent boy, Bartholomew had great difficulty
learing to read. His Life states that a starets (monastic elder) met him one day and gave him a
piece of prosphora (blessed bread) to eat, and from that day forward he was able to read.
Orthodox Christians interpret the incident as being an angelic visitation.
The date of his birth is unclear: it could be 1314, 1319, or 1322. As his medieval Life states,
he was born to a boyar family near Rostov Velikiy, where Varnitsy Monastery now stands. He
was originally baptized with the name Bartholomew (Варфоломей, Varfolomei). His parents
Kirill and Maria became impoverished and moved to Radonezh together with their three sons:
Stefan, Bartholomew, and Peter. Although an intelligent boy, Bartholomew had great difficulty
learing to read. His Life states that a starets (monastic elder) met him one day and gave him a
piece of prosphora (blessed bread) to eat, and from that day forward he was able to read.
Orthodox Christians interpret the incident as being an angelic visitation.
Upon his parents' death, Bartholomew went to Khotkovo near Moscow, where his older
brother Stefan was a monk. He persuaded Stefan to find a more secluded place to live the
ascetic life. In the deep forest at Makovets hill they decided to build a small cell and a church
dedicated in honor of the Trinity. Thus started the history of the great Trinity-St. Sergius Lavra.
In time, Stefan moved to a monastery in Moscow. Varfolomei took monastic vows, taking the
name Sergius, and spent more than a year in the forest alone as a hermit. Soon, however,
others monks started coming to him and building their own cells. After some time, they
persuaded him to become their hegumen, or father superior, and was ordained to the
priesthood. Following his example, all the monks had to live by their own labor. Over time,
more and more monks and donations came to this place. Nearby, there appeared a posad
(settlement), which grew into the town of Sergiev Posad, and other villages.
When the news of Sergius's life reached patriarch Philotheus of Constantinople, he sent to
him a monastic charter (kinoviya). During the reign of St. Dmitri Donskoi, his disciples started
to spread his teaching across central and northern Russia. They settled intentionally in the
most impracticable places and founded numerous monasteries, of which Borisoglebsky,
Ferapontov, Kirillo-Belozersky and Vysotsky[1] monasteries could be mentioned. St Sergius
was also connected with the foundation of two monastic communities in Moscow -
Andronnikov and Simonov monasteries. All in all, disciples of Sergius founded about 400
monasteries, thus greatly extending the geographical extent of his influence and authority.
However, when the Metropolitan Alexius asked him to become his successor, Sergius declined,
preferring to remain a simple monk.
As an ascetic, Sergius did not take part in the political life of the country. However, he
blessed Dmitry Donskoy when he went to fight the Tatars in the signal Battle of Kulikovo field
—but only after he was certain Dmitry had pursued all peaceful means of resolving the
conflict. Some historians interpreted his political stance as aspiring to make peace and unite
Russian lands under the leadership of Moscow.
Sergius died on September 25, 1392 and was canonized in 1452. His incorrupt relics were
found in 1422 and placed in the new Trinity Cathedral of the Lavra which he founded. The
church commemorates him on September 25, the day of his death, and on July 5, the day his
relics were uncovered. See September 25 (Eastern Orthodox liturgics). Among the many
affectionate titles given him, he has been referred to as the "Abbot of Russia" and "valiant
voevod (military-leader)" of the Russian land.[2]

1400s [???]
Christian Rosenkreuz, apparently an embodiment or manifestation of Saint Germain [???]
WIKI Christian Rosenkreuz, or in English Christian Rose Cross, is the legendary
founder of the Rosicrucian Order (Order of the Rose Cross), presented in the three Manifestos
published in the early 17th century. The first anonymous public document on the Rosicrucian
Order is the Fama Fraternitatis Rosae Crucis which appeared in 1614 in Kassel (Germany),
introducing the pilgrim founder "Frater C.R.C", followed in 1615 by the Confessio Fraternitatis
(issued with Fama (...)). In 1616 appears the Chymical Wedding of Christian Rosenkreutz in
Strasbourg (annexed by France in 1681) which discloses for the first time the founder's name
as Christian Rosenkreutz....
According to legend, Christian Rosenkreuz discovered and learned Esoteric Wisdom among
Arab sages as a pilgrim to the East, supposedly in the early 15th century (see section below
on Symbolism) ; returned and founded the "Fraternity of the Rose Cross" with himself (Frater
C.R.C.) as Head of the Order. Under his direction a Temple, called Sanctus Spiritus, or "The
House of the Holy Spirit", was built.
It is described that his body was discovered by a Brother of the Order, in a perfect state of
conservation, 120 years after his death (which occurred in absolute secrecy) - as Rosenkreuz
had predicted - in a chamber erected by himself as a storehouse of knowledge. It is described
that on the Sarcophagus in the centre of the Crypt of Christian Rosenkreutz were written,
among other inscriptions, the words “JESUS MIHI OMNIA, NEQUAQUAM VACUUM, LIBERTAS
EVANGELII, DEI INTACTA GLORIA, LEGIS JUGUM”, testifying to the builder's Christian character.
According to Maurice Magre (1877–1941) in his book Magicians, Seers, and Mystics, Christian
Rosenkreutz was the last descendant of the Germelshausen, a German family which flourished
in the 13th century. Their Castle stood in the Thuringian Forest on the Border of Hesse and
they had embraced Albigensian (ie Cathar) doctrines, combining Gnostic and Christian beliefs.
The whole family was put to death by Landgrave Conrad of Thuringia except for the youngest
son, who was only five years old. He was carried away secretly by a monk who was an
Albigensian adept from Languedoc. The child was placed in a monastery which had already
come under the influence of the Albigenses, where he was educated and made the
acquaintance of the four other brothers who were later to be associated with him in the
founding of the Rosicrucian Brotherhood. His account derives from oral tradition.
Some occult writers, including Rudolf Steiner, Max Heindel [3] and (much later) Guy Ballard,
have stated that Rosenkreutz later reappeared as the Count of St Germain, a courtier,
adventurer, and alchemist who reportedly died on February 27, 1784...


...Eliphas Levi “studied from the Rosicrucian MSS... These expound our eastern doctrines
from the teachings of Rosencrauz, who, upon his return from Asia dressed them up in a semi-
Christian garb intended as a shield for his pupils, against clerical revenge. One must have the
key to it and that key is a science per se. Rosencreuz taght orally. Saint Germain recorded
the good doctrines in figures and his only cyphered MS. Remained with his staunch friend an
patron the benevolent German Prince from whose house and in whose presence he made his
last exit – HOME. Failure, dead failure! Speaking of “figures and “numbers”, Eliphas
addresses those who know something of the Pythagorean doctrines. Yes; some of them do
sum up all philosophy and include all doctrines. Isaac Newton understood them well; but
withheld hid knowledge very prudently for his own reputation...”

Thomas à Kempis
Saint of the Imitation of the Christos

Author of the "Imitation of Christ", born at Kempen in the Diocese of Cologne, in 1379 or
1380; died 25 July, 1471.

Since the 1200s we have seen a tremendous effort by Hierarchy to bring Light to and
through Catholicism. Kempis’ Imitation was a tremendous breakthrough in moving toward a
higher Christology, approaching Christ I AM-ity, which was its destiny before its being

Agni Yoga, 1929 #13

“The book of Thomas a Kempis, The Imitation of Christ, has long been appreciated in the
East not only by virtue of its content but because of the meaning of its title. In the midst of
medieval idolatry of Christ, the voice of Thomas a Kempis resounded in protest. From behind
the walls of a Catholic monastery rang out a voice to clarify the Image of the Great Teacher.
The very word imitation comprises a vital action. The formula—Imitation of Christ—is an
achievement of daring innate in the conscious spirit that accepts all responsibility of creation.
Truly, the conscious pupil dares to approach the Teacher in imitation. Such an example
brought light into the musty darkness and behind the monastic walls provided the impetus to
strive toward creative daring.
In accordance with the groveling medieval consciousness, it would have been fitting to say,
"The Worship of Christ." But the ascendant spirit dared to pronounce a call to imitation.
Each step of blessed daring must be cherished as a milestone in the progress of humanity.
We do not give attention to monastic utterances. Thomas had no need to climb to the stake—
his task was to proclaim not the forbidden but the inspiring formula.
There are two forms of truth. One must be nurtured by the flame of the stake. The other
demands spreading without restraint. It is difficult to state which method is the more painful to
pursue. Sometimes it is easier to suffer the pain of the stake than to witness the distortion of
the disseminated teaching. In either event, blessed be the daring that penetrates the

His writings are all of a devotional character and include tracts and meditations, letters,
sermons, a life of Saint Lydewigis, a Christian woman who remained steadfast under a great
stress of afflictions, and biographies of Groote, Radewijns, and nine of their companions.
Works similar in content to the Imitation of Christ and pervaded by the same spirit are his
prolonged meditation on the life and blessings of the Savior and another on the Incarnation.
Both of these works overflow with adoration for Christ.

The following quotes are attributed to Kempis:

"Without the Way, there is no going, Without the Truth, there is no knowing, Without the Life,
there is no living."

"If thou wilt receive profit, read with humility, simplicity and faith, and seek not at any time
the fame of being learned."

"At the Day of Judgement we shall not be asked what we have read but what we have done."
The Imitation of Christ, Book I, ch. 3

"For man proposeth, but God disposeth"

The Imitation of Christ, Book I, ch. 19

"If, however, you seek Jesus in all things, you will surely find Him. "
The Imitation of Christ, Book II, ch. 7

WIKI The historian Kelly DeVries describes the period preceding her appearance with, "If
anything could have discouraged her, the state of France in 1429 should have." The Hundred
Years' War had begun in 1337 as a succession dispute to the French throne with intermittent
periods of relative peace. Nearly all the fighting had taken place in France, and the English use
of chevauchée tactics had devastated the economy. The French population had not recovered
from the Black Death of the previous century and its merchants were cut off from foreign
markets. At the outset of her career, the English had almost achieved their goal of a dual
monarchy under English control and the French army had won no major victory for a
generation. In DeVries's words, "the kingdom of France was not even a shadow of its
thirteenth-century prototype."[4]
The French king at the time of Joan's birth, Charles VI, suffered bouts of insanity and was
often unable to rule. The king's brother Duke Louis of Orléans and the king's cousin John the
Fearless, Duke of Burgundy, quarreled over the regency of France and the guardianship of the
royal children. This dispute escalated to accusations of an extramarital affair with Queen
Isabeau of Bavaria and the kidnappings of the royal children. The matter climaxed when the
Duke of Burgundy ordered the assassination of the Duke of Orléans in 1407.
The factions loyal to these two men became known as the Armagnacs and the Burgundians.
The English king, Henry V, took advantage of this turmoil to invade France, winning a dramatic
victory at Agincourt in 1415, and capturing northern French towns.[5] The future French king,
Charles VII, assumed the title of Dauphin as heir to the throne at the age of 14, after all four of
his older brothers died.[6] His first significant official act was to conclude a peace treaty with
Burgundy in 1419. This ended in disaster when Armagnac partisans murdered John the
Fearless during a meeting under Charles's guarantee of protection. The new Duke of
Burgundy, Philip the Good, blamed Charles and entered into an alliance with the English.
Large sections of France were conquered.[7]
In 1420, Queen Isabeau of Bavaria concluded the Treaty of Troyes, which granted the French
royal succession to Henry V and his heirs in preference to her son Charles. This agreement
revived rumors about her supposed affair with the late duke of Orléans and raised fresh
suspicions that the Dauphin was a royal bastard rather than the son of the king.[8] Henry V
and Charles VI died within two months of each other in 1422, leaving an infant, Henry VI of
England, the nominal monarch of both kingdoms. Henry V's brother, John of Lancaster, 1st
Duke of Bedford, acted as regent.[9]
By the beginning of 1429, nearly all of northern France and some parts of the southwest
were under foreign control. The English ruled Paris, while the Burgundians controlled Reims.
The latter city was important as the traditional site of French coronations and consecrations,
especially since neither claimant to the throne of France had yet been crowned. The English
had laid siege to Orléans, which was the only remaining loyal French city north of the Loire. Its
strategic location along the river made it the last obstacle to an assault on the remainder of
the French heartland. In the words of one modern historian, "On the fate of Orléans hung that
of the entire kingdom."[10] No one was optimistic that the city could long withstand the siege.

Joan of Arc's parents' names were Jacques d'Arc and Isabelle Romée[12] in Domrémy, a
village which was then in the duchy of Bar (and later annexed to the province of Lorraine and
renamed Domrémy-la-Pucelle).[13] Her parents owned about 50 acres (0.2 square kilometers)
of land and her father supplemented his farming work with a minor position as a village
official, collecting taxes and heading the local watch.[14] They lived in an isolated patch of
northeastern territory that remained loyal to the French crown despite being surrounded by
Burgundian lands. Several local raids occurred during her childhood and on one occasion her
village was burned.
Joan said she was about 19 at her trial, so she was born about 1412; she later testified that
she experienced her first vision around 1424 at the age of 12 years when she was out alone in

a field and heard voices. She had said she cried when they left as they were so beautiful. She
would report that Saint Michael, Saint Catherine, and Saint Margaret told her to drive out the
English and bring the Dauphin to Reims for his coronation.[15]
At the age of 16, she asked a kinsman, Durand Lassois, to bring her to nearby Vaucouleurs
where she petitioned the garrison commander, Count Robert de Baudricourt, for permission to
visit the royal French court at Chinon. Baudricourt's sarcastic response did not deter her.[16]
She returned the following January and gained support from two men of standing: Jean de
Metz and Bertrand de Poulengy.[17] Under their auspices, she gained a second interview
where she made a remarkable prediction about a military reversal near Orléans.[18]

Robert de Baudricourt granted her an escort to visit Chinon after news from the front
confirmed her prediction. She made the journey through hostile Burgundian territory in male
disguise.[19] Upon arriving at the royal court she impressed Charles VII during a private
conference. He then ordered background inquiries and a theological examination at Poitiers to
verify her morality. During this time Charles's mother-in-law Yolande of Aragon was financing
a relief expedition to Orléans. Joan petitioned for permission to travel with the army and wear
the equipment of a knight. She depended on donated items for her armour, horse, sword,
banner, and entourage. Her armor was said to be white. Historian Stephen W. Richey explains
her attraction as the only source of hope for a regime that was near collapse:
“After years of one humiliating defeat after another, both the military and civil leadership of
France were demoralized and discredited. When the Dauphin Charles granted Joan’s urgent
request to be equipped for war and placed at the head of his army, his decision must have
been based in large part on the knowledge that every orthodox, every rational, option had
been tried and had failed. Only a regime in the final straits of desperation would pay any heed
to an illiterate farm girl who claimed that the voice of God was instructing her to take charge
of her country’s army and lead it to victory.[20]”
"King of England, and you, duke of Bedford, who call yourself regent of the kingdom of
France...settle your debt to the king of Heaven; return to the Maiden, who is envoy of the king
of Heaven, the keys to all the good towns you took and violated in France."
Her Letter to the English, March–April 1429; Quicherat I, p. 240, trans. Wikipedia.

She arrived at the siege of Orléans on April 29, 1429, but Jean d'Orléans, the acting head of
the Orléans ducal family, initially excluded her from war councils and failed to inform her when
the army engaged the enemy.[21] This did not prevent her from being present at most
councils and battles. The extent of her actual military leadership is a subject of historical
debate. Traditional historians such as Édouard Perroy conclude that she was a standard bearer
whose primary effect was on morale.[22] This type of analysis usually relies on the
condemnation trial testimony, where she stated that she preferred her standard to her sword.
Recent scholarship that focuses on the nullification trial testimony asserts that her fellow
officers esteemed her as a skilled tactician and a successful strategist. Stephen W. Richey's
opinion is one example: "She proceeded to lead the army in an astounding series of victories
that reversed the tide of the war."[23] In either case, historians agree that the army enjoyed
remarkable success during her brief career.[24]
She defied the cautious strategy that had characterized French leadership. During the five
months of siege before her arrival, the defenders of Orléans had attempted only one
aggressive move and that had ended in disaster. On May 4 the French attacked and captured
the outlying fortress of Saint Loup, which she followed on May 5 with a march to a second
fortress called Saint Jean le Blanc. Finding it deserted, this became a bloodless victory. The
next day she opposed Jean d'Orleans at a war council where she demanded another assault on
the enemy. D'Orleans ordered the city gates locked to prevent another battle, but she
summoned the townsmen and common soldiers and forced the mayor to unlock a gate. With
the aid of only one captain she rode out and captured the fortress of Saint Augustins. That
evening she learned she had been excluded from a war council where the leaders had decided
to wait for reinforcements before acting again. Disregarding this decision, she insisted on
assaulting the main English stronghold called "les Tourelles" on May 7.[25] Contemporaries
acknowledged her as the heroine of the engagement after she sustained an arrow wound to
her neck but returned wounded to lead the final charge.[26]
"...the Maiden lets you know that here, in eight days, she has chased the English out of all
the places they held on the river Loire by attack or other means: they are dead or prisoners or
discouraged in battle. Believe what you have heard about the earl of Suffolk, the lord la Pole
and his brother, the lord Talbot, the lord Scales, and Sir Fastolf; many more knights and
captains than these are defeated."
Her Letter to the citizens of Tournai, June 25, 1429; Quicherat V, pp. 125–126, trans.

The sudden victory at Orléans led to many proposals for offensive action. The English
expected an attempt to recapture Paris or an attack on Normandy. In the aftermath of the
unexpected victory, she persuaded Charles VII to grant her co-command of the army with
Duke John II of Alençon and gained royal permission for her plan to recapture nearby bridges
along the Loire as a prelude to an advance on Reims and a coronation. Hers was a bold
proposal because Reims was roughly twice as far away as Paris and deep in enemy territory.
The army recovered Jargeau on June 12, Meung-sur-Loire on June 15, then Beaugency on
June 17. The Duke of Alençon agreed to all of Joan's decisions. Other commanders including
Jean d'Orléans had been impressed with her performance at Orléans and became her
supporters. Alençon credited her for saving his life at Jargeau, where she warned him of an
imminent artillery attack.[28] During the same battle she withstood a blow from a stone
cannonball to her helmet as she climbed a scaling ladder. An expected English relief force
arrived in the area on June 18 under the command of Sir John Fastolf. The battle at Patay
might be compared to Agincourt in reverse. The French vanguard attacked before the English
archers could finish defensive preparations. A rout ensued that devastated the main body of
the English army and killed or captured most of its commanders. Fastolf escaped with a small
band of soldiers and became the scapegoat for the English humiliation. The French suffered
minimal losses.[29]
"Prince of Burgundy, I pray of you — I beg and humbly supplicate — that you make no more
war with the holy kingdom of France. Withdraw your people swiftly from certain places and
fortresses of this holy kingdom, and on behalf of the gentle king of France I say he is ready to
make peace with you, by his honor."
"Her Letter to Philip the Good, Duke of Burgundy, July 17, 1429; Quicherat V, pp. 126–127,
trans. Wikipedia.

Reims opened its gates on July 16. The coronation took place the following morning.
Although Joan and the duke of Alençon urged a prompt march on Paris, the royal court
pursued a negotiated truce with the duke of Burgundy. Duke Philip the Good broke the
agreement, using it as a stalling tactic to reinforce the defense of Paris.[32] The French army
marched through towns near Paris during the interim and accepted more peaceful surrenders.
The Duke of Bedford headed an English force and confronted the French army in a standoff on
August 15. The French assault at Paris ensued on September 8. Despite a crossbow bolt
wound to the leg, Joan continued directing the troops until the day's fighting ended. The
following morning she received a royal order to withdraw. Most historians blame French grand
chamberlain Georges de la Trémoille for the political blunders that followed the coronation.

A skirmish on May 23, 1430 led to her capture. When she ordered a retreat, she assumed
the place of honor as the last to leave the field. Burgundians surrounded the rear guard.[34]
"It is true that the king has made a truce with the duke of Burgundy for fifteen days and that
the duke is to turn over the city of Paris at the end of fifteen days. Yet you should not marvel if
I do not enter that city so quickly. I am not content with these truces and do not know if I will
keep them, but if I hold them it will only be to guard the king's honor: no matter how much

they abuse the royal blood, I will keep and maintain the royal army in case they make no
peace at the end of those fifteen days."
"Her Letter to the citizens of Reims, August 5, 1429; Quicherat I, p. 246, trans. Wikipedia.
It was customary for a captive's family to ransom a prisoner of war. unfortunately, Joan and
her family lacked the financial resources. Many historians condemn King Charles VII for failing
to intervene. She attempted several escapes, on one occasion jumping from her 70 foot (21
m) tower in Vermandois to the soft earth of a dry moat, after which she was moved to the
Burgundian town of Arras. The English government eventually purchased her from Duke Philip
of Burgundy. Bishop Pierre Cauchon of Beauvais, an English partisan, assumed a prominent
role in these negotiations and her later trial. [35]

The trial for heresy was politically motivated. The Duke of Bedford claimed the throne of
France for his nephew Henry VI. She had been responsible for the rival coronation so to
condemn her was to undermine her king's legitimacy. Legal proceedings commenced on
January 9, 1431 at Rouen, the seat of the English occupation government.[36] The procedure
was irregular on a number of points. In 1456, Pope Callixtus III declared her innocent of the
heresy charges brought against her.
To summarize some major problems, the jurisdiction of judge Bishop Cauchon was a legal
fiction.[37] He owed his appointment to his partisan support of the English government that
financed the entire trial. Clerical notary Nicolas Bailly, commissioned to collect testimony
against Joan, could find no adverse evidence.[38] Without such evidence the court lacked
grounds to initiate a trial. Opening a trial anyway, the court also violated ecclesiastical law in
denying her right to a legal advisor. Upon the opening of the first public examination Joan
complained that those present were all partisans against her and asked for "ecclesiastics of
the French side" to be invited.[39]
The trial record demonstrates her remarkable intellect. The transcript's most famous
exchange is an exercise in subtlety. "Asked if she knew she was in God's grace, she answered:
'If I am not, may God put me there; and if I am, may God so keep me.'"[40] The question is a
scholarly trap. Church doctrine held that no one could be certain of being in God's grace. If she
had answered yes, then she would have convicted herself of heresy. If she had answered no,
then she would have confessed her own guilt. Notary Boisguillaume would later testify that at
the moment the court heard this reply, "Those who were interrogating her were
Several court functionaries later testified that significant portions of the transcript were
altered in her disfavor. Many clerics served under compulsion, including the inquisitor, Jean
LeMaitre, and a few even received death threats from the English. Under Inquisitorial
guidelines, Joan should have been confined to an ecclesiastical prison under the supervision of
female guards (i.e., nuns). Instead, the English kept her in a secular prison guarded by their
own soldiers. Bishop Cauchon denied Joan's appeals to the Council of Basel and the pope,
which should have stopped his proceeding.[43]
The twelve articles of accusation that summarize the court's finding contradict the already
doctored court record.[44] The illiterate defendant signed an abjuration document she did not
understand under threat of immediate execution. The court substituted a different abjuration
in the official record.[45]

Heresy was a capital crime only for a repeat offense. Joan agreed to wear women's clothes
when she abjured. A few days later she was sexually assaulted in prison.[46] She resumed
male attire either as a defense against molestation or, in the testimony of Jean Massieu,
because her dress had been stolen and she was left with nothing else to wear.[47]
Eyewitnesses described the scene of the execution by burning on May 30, 1431. Tied to a
tall pillar in the Vieux-Marche in Rouen, she asked two of the clergy, Fr Martin Ladvenu and Fr
Isambart de la Pierre, to hold a crucifix before her. A peasant also constructed a small cross
which she put in the front of her dress. After she expired, the English raked back the coals to
expose her charred body so that no one could claim she had escaped alive, then burned the

body twice more to reduce it to ashes and prevent any collection of relics. They cast her
remains into the Seine.[48] The executioner, Geoffroy Therage, later stated that he "...greatly
feared to be damned."[49]

A posthumous retrial opened after the war ended. Pope Callixtus III authorized this
proceeding, also known as the "nullification trial", at the request of Inquisitor-General Jean
Brehal and Joan's mother Isabelle Romée. The aim of the trial was to investigate whether the
trial of condemnation and its verdict had been handled justly and according to canon law.
Investigations started with an inquest by clergyman Guillaume Bouille. Brehal conducted an
investigation in 1452. A formal appeal followed in November, 1455. The appellate process
included clergy from throughout Europe and observed standard court procedure. A panel of
theologians analyzed testimony from 115 witnesses. Brehal drew up his final summary in June,
1456, which describes Joan as a martyr and implicates the late Pierre Cauchon with heresy for
having convicted an innocent woman in pursuit of a secular vendetta. The court declared her
innocence on July 7, 1456.[50]

Joan’s voices included that of Archangel Michael.
Joan made karma after a certain point when she continued to attack cities without being
instructed to by her Voices [the Voices were silent and did not say anything to her for a long
time]. Being burnt at the stake as she was helped her to expiate that karma.
Editorial Commentary:
If you study Lotus Ballard’s actions you find similarities. [Joan was later incarnated as Mama
Ballard] Lotus was extremely strong in championing the Heven’s thrusts, and verily simply
could not be moved once she got herself riveted on a principle, and sometimes could not be
moved by the Armies of Light nor the Dark forces. At a certain point the Masters wanted to
bring in the work of Geraldine Innocente and have one movement with the I AM. But Lotus
would not listen, and in fact was rebuked, apparently, through Mrs. Innocente as mouthpiece
for the Masters for her stubborness. So, as Joan of Arc, she brought in a certain human
wilfulness after a certain point.
Nevertheless, beloved Lotus earned her ascension after many embodiments of achievement
for the Great Cause.

At the same time as Christendom was coming undone under attacks from all sides, within
and without, more and more revelations of tremendous import were pouring in from Heaven
to teach the souls of men the way to fulfill the inner mysteries.
To help put things in perspective, it is interesting to consider the parallels between 500
years before Pisces and 500 years before Aquarius. If we divide 2000 year periods into four
quadrants, the last 500 years is the physical quadrant of the Holy Spirit, when all that has
gone before starts to come to fuller fruition.
So in around 500 BC we saw Pythagoras [Kuthumi] come teaching the Mysteries of number,
sound and such; Gautama preached and ascended, Maitreya ascended, Pericles and Serapis
and a golden age of Greece gave the world the Parthenon, Confucius taught in China. The
vast invading armies of Xerxes and his sons were sent by the dark forces to try to crush
freedom and culture before it could come forth in Greece and Rome. Unfortunately, in the
1500s, the conspiracy of Hell was much more vast and all encompassing. Not only did the
Moslems attack Europe but also the attack came to divide Christendom from within its nations
and peoples, and to divide it within Rome itself [the Jesuits].

So in the 1500s of Pisces we had the revelation of the Sephiroth in Israel.

In 1471 Cosimo Medici before he died had the newly discovered works of “Hermes
Mercurious Trismegistus”, the thrice great, translated and they were rapidly dispersed
throughout Europe. This caused a revolution in thought of the first order throughout the next
150 years.
Saint Teresa of Avila gave her revelations/discoveries of prayer and the Interior Castle. Her
teachings might be viewed as a summary of much of the work of the Saints who came since
the 1200s, synthesizing them into a manual for the spiritual Path, and teaching practically how
to be the Friend of Jesus and approach him in a personal way, thus breaking the matrix of the
inaccessible idol.
Saint John of the Cross gave his revelations of the intimate union with Christ and its stages,
including the import understanding of the testing of the “dark night of the soul”.
The Hare Krishna mantra had been written about in the ancient Vedas, but it took a great
saint to popularize it again, to go village to village and teach the people of India about it, as a
maha-key to navigating the Kali Yuga.
Francis Bacon came with his next thrust in setting the scientific foundation of Aquarius.
Michaelangelo, Titian, Paulo Veronese and the Renaissance brought symbology and
archetypal thinking to Europe and of course the great art; Vittoria in music;
Akhbar ruled India, working to forge religious unity and tolerance.
Mother Mary’s Rosary crystallized into its modern Catholic form.
In 1531 Mother Mary appeared in New Spain, as the Virgin of Guadalupe, and then some say
she saved the day by appearing to and frightening the Turks at the great naval battle of
Lepanto in 1571, saving Europe from who knows what travesties at the hands of Moslem
invaders, the sacking of Rome etc...
♦ Lepanto was the biggest naval battle in the world since the Battle of Actium in 31 BCE.
Samuel Huntington, author of "Clash of Civilizations" wrote, "Conflict along the fault line
between Western and Islamic civilizations has been going on for 1,300 years." Islam
advanced under the sword conquering North Africa, Sicily, Spain, Portugal and parts of
France. Twice "the forces of Islam laid siege to Vienna. For 1,000 years, Islam advanced
and Christendom retreated," observed Last. But at Lepanto, Christendom did not retreat.
The Ottoman Turks had attacked and captured Christian strongholds throughout the
Mediterranean. Their strategy was to control the sea, the trade routes, and thus crush
European navies and commerce. In 1522, the Knights of St. John were driven from
Rhodes by the Moslems.

♦ The year 1529 saw an attack on Vienna. By 1570 Cyprus was under siege. According to
historian H.W. Crocker III, the Turks skinned the commander of Cyprus while the officer
was still alive. More than 12,000 Christians were enslaved on Moslem galleys, lashed to
the oars of Turkish ships that then threatened Europe. Feared as "invincible," the Moslem
fleet terrorized cities along the coasts of Italy and Greece. The Turkish fleet, under the
command of Ali Pasha, gathered at Lepanto (Gulf of Corinth). They were reinforced with
lawless Corsairs under the command of the ferocious Moslem pirate, Uluch Ali.
Cortez and his men landed on the Mexican mainland on Holy Thursday, 1519, as The Prophet
had foretold a millennia before to the people of ancient Tula, of Mexico, a prophecy fulfilled to
the year, and as reckoned by the cycles of Venus. It came to pass on the very day of the
ancient feast day of The Prophet, some say.
All this combined with the opening of the New World with all of its ramifications show the
winds of a new age blowing with hurricane force.


Hernan Cortes Arrives in Mexico

It is spring, 1519. A Spanish expedition consisting of 11 ships is setting sail westward in

hopes of expanding the Empire. News had reached Velasquez, the governor of Cuba, that
some of his men had found land past the oceanic horizon where the sun sets. Velasquez
appointed Hernan Cortes as Captain-General of the Armada and sent him off to follow the
Cortes may not have been the most qualified to lead the expedition. Though he was
experienced and renowned for his courage, another reason for his appointment was his
promise to help finance the expedition. Cortes emptied his personal wealth and poured it into
the trip. He mortgaged his lands. He called on friends to both help prepare for the trip and to
join his small army.
508 soldiers sailed from Cuba with Cortes in search of new wealth. What had motivated
these men to leave Spain in search of rumors? Many of them were Spaniards who had arrived
at the end of the Cuban "land grab". The first Spaniards to arrive in Cuba were given land and
Taino Indians to use as slave labor. Latecomers, however, found little bounty left for them.
Some of them lived in poor and overpopulated regions of Spain, and wished to find breathing
room. They had learned their lesson: they now set sail with Cortes to be the first Spaniards to
reap the wealth that new lands brought.
The first land Cortes and his crew spotted was the coast of Yucatan, at one time the central nervous
system of the Mayan empire. Although never a fully unified empire, distinct groups of Mayans occupied
these areas, all sharing cultural characteristics such as a highly developed calendar, a complex writing
system, and sophisticated mathematics. Even today, the Maya occupy some of these same lands and
heartily preserve their significant cultures and languages.
Meanwhile, General Alvarado, one of Cortes' men who had traveled ahead, attacked a Maya temple.
Cortes reprimanded the general: it was impetuous aggression like this that could bring their expedition
to a disastrous and quick end. At Punta Catoche, Cortes came across Aguilar, a man who had survived a
shipwreck and spent nine years as a slave to a warlord. Cortes enlisted the man; his knowledge of Maya
would be invaluable to the explorer.
At Champoton, the first shots were fired against the Tabasco natives. The natives quickly surrendered
to Cortes' superior military power and supplied the Spaniards with goods and, more importantly, an
interpreter named Doña Malintzin. They then settled the city of Santa Maria de la Victoria and departed
Yucatan towards San Juan de Ulúa.
Cortes was unaware of the spiritual implications that surrounded his expedition. His arrival in
the Americas coincided perfectly with the predicted return of the Plumed Serpent named
Quetzalcoatl, the Aztecs main god, credited with creating Man and teaching the use of metals
and cultivation of the land.
The expectation among the Aztecs about the return of Quetzalcoatl was considerable.
Cortes’ armada arrived at Veracruz on Holy Thursday of 1519. Moctezuma Xocoyotzin II
contemplated how to approach the strangers, one of whom could be Quetzalcoatl. Ruling
Tenochtitlan from 1502 to 1520, Moctezuma was devoutly religious and well-read in the
ancient doctrines.
Moctezuma sent envoys to greet the newcomers, and the Spaniard fired shots to intimidate the
greeting party. Reports went back to Moctezuma, saying: "The noise weakened one, dizzied one.
Something like a stone came out of their weapons in a shower of fire and sparks. The smoke was foul; it
had a sickening, fetid smell." Another message characterized the visitors as people with "very light skin,
much lighter than ours. They all have long beards, and their hair comes only to their ears"
The envoys also described the visitors, who traveled on horseback, as beasts with "two heads and six
legs". Montezuma decided to meet Cortés, who ultimately, aware of his superiority, conquered
The Spanish regarded Indians as subjects of the Crown. When possible, they were converted to
Christianity and taught useful crafts in order to ensure their contribution to the Spanish colonization
efforts. The British viewed the Indians as aliens and made no attempt to accept them into their
colonization plans, with the notable exception of colonists William Penn and Roger Williams, two
populists who championed religious tolerance, a liberal government and the fair treatment of Indians.
Spain exerted strict control of immigration into their new land. They excluded heretics, attempted to uphold
the purity of the Spanish ruling stock and fervently guarded the resources of the newly conquered lands. As a
result, the Spanish colonization of North America promoted a mainly Spanish and Indian culture in the
southern portion.
Ed. As the fateful 16th century came to a close, there were severe weather patterns, and the
solar energy was inadequate to produce crops throughout much of Europe, and hence there
were serious famines. One might interpret this lessening of the solar light as an outer effect
of the lessening of the light of the Son/Sun of God in the earth, partly as a result of the fires of
Hell unleashed through the Protestant movement and the division and warfare that followed,
as well as from the lessening of devotion, among whatever other factors there might have



...The Church herself has never been free of the taint of the luciferian philosophy of the end
justifying the means. This taint was in the consciousness of the Apostle Peter, who was
appointed by the Lord as his first vicar on earth. Peter was of a practical nature and he often
acted impetuously from the standpoint of the necessity of the now rather than from the
foundation of the Holy Spirit and from that which was honorable in the sight of God.
Although he pleased with his Lord, saying, “I will lay down my life for thy sake,” Jesus knew
that his fervor was not founded on his attainment of the Christ, but rather on his childlike
belief in Christ. Was it not he who had attempted to deny his Lord the supreme sacrifice of
the crucifixion and the washing of his feet by the waters of the Word? [14] Jesus knew that
the seeds of spiritual pride and spiritual ambition had already been implanted in the heart of
Peter and he had warned him, “Simon, Simon, behold, Satan hath desired to have you, that he
may sift you as wheat.” [15]
In a virulent rebuke of Peter’s carnal state of consciousness, he turned to him and said, “Get
thee behind me, Satan: thou are an offence unto me: for thou savourest not the things that be
of God, but those that be of men.” [16] This moving episode between the disciple and his Lord
leaves us the legacy of a very important teaching: Satan or any member of the false hierarchy
can temporarily manifest through anyone, even the chosen devotee. This holds true whether
the Satanic being be on the physical or the astral plane.
In his final warning to the one who would go forth to build the Church upon the rock of the
Christ consciousness, he said, “Verily, verily, I say unto thee, the cock shall not crow, till thou
hast denied me thrice.” [17] And three times Peter was questioned, “Art not thou also one of
his disciples?” And thrice he denied it and said, “I am not.” [18] Using the name of God “I AM”
to deny his Lord, he, in his threefold denial, denied himself the power of heaven manifest in
the trinity of the threefold flame. He thought it expedient in order to save his life to deny his
Lord. In this act the seeds of power politics which were to plague the Church down through the
centuries were sown. In this act he lost the mantle of the Spirit of the Christ; and though he
went forth to conquer in Matter and ultimately laid down his physical life, being crucified for
his Lord in Rome, he did not receive the robe of his righteousness. He failed his test. He failed
to totally surrender his soul. Yet many who came after him to consecrate their lives to the
witness of Christ within the Church did not fail their tests. They did not fail to totally surrender
their souls.
Thus he who sought to save his life lost that life. Although Peter retrained that portion of
Christ consciousness which he was able to bear, it was not sufficient to transfer the wholeness
of the flame of Christ to the Church. The full Spirit of the Lord being denied to Peter as the
head of the Church was denied to the people as the body. This denial of the Spirit is reflected

in the sometimes incomplete ritual of Holy Communion. To this day it is general practice in
the Catholic Church that communicants receive the bred (the Matter aspect), the body of
Christ, but are denied the wine (the Spirit aspect), the blood, the vital essence of the life, the
spirit, and the mind of Jesus Christ. Whereas the taint of Peter’s consciousness has never
been wholly removed from the structure of the Church, the wholeness – the omnipotence, the
omniscience, and the omnipresence- of the Spirit has manifested in the Church through the
individual consecration of the lives of the saints directly by Jesus Christ. The Society of Jesus
taken as a whole and weighed in the balance of the Trinity is, like the Church, found wanting
in that Spirit.
Therefore the spiritual mantle of Jesus’ momentum in the hour of his ascension fell to John
the Beloved, who fulfilled the inner blueprint of the law in love, who laid the foundation for a
mystical Christianity, and who inscribed the Book of Revelation as the eternal message of his
Lord to Christians of all ages to come, whereupon he ascended from the Isle of Patmos. Peter,
however, incarnated again and again, each time failing to lose his life for the sake of Christ.
As the result of his continual compromise with truth, Peter to this hour has not made his
ascension. And by the same seeds of compromise, the Church, seeking to save its life in
Matter, is losing its life in Christ. Jesus asked, “what shall it profit a man if he shall gain the
whole world adn lost his own soul?” We ask, Have the Church and the Society of Jesus within
the Church gained the whole world and lost their own soul and soul of Christ?
In each succeeding embodiment, Peter fell on the line of the analytical mind, sacrificing the
ultimate spiritual goal for the immediate material gain. Peter’s denial of his Lord manifested
again in his denial of his Lord’s Church when, in the person of Henry VIII of England – because
it was not both convenient and expedient to the survival of his ego and its sensual
indulgences - he sanctioned divorce on the pretext that he might produce an heir to the
throne. It was altogether practical in his mind to employ the means of founding the Church of
England and declaring himself as its head to justify the end of saving his life - the saving of his
seed that he in his seed might continue to rule England.
The issue, however, was not divorce: it was power. Henry VIII could not, would not tolerate
another human being having the authority to tell him what he could or could not do. Having
the temporal authority of the crown of England, he now desired the scepter of spiritual
authority as well. That which he lost as Peter he sought to regain as Henry. Lacking the
virtues of self-sacrifice, surrender to God, and service to mankind, he sought to take heaven
by force. But this he could not do. And neither he nor his successors have ever worn the
mantle of the true vicar of Christ.
The Lords of Karma gave to the soul of Peter the opportunity to balance the karma of denying
his Lord, the karma of failing to witness unto his Lord and failing to stand by him in the hour of
his crucifixion. Had he borne witness to the flame of the true Church, had he been willing to
lose his life of self-indulgence for the sake of Christ, he would have preserved his life in Christ
and he would have preserved the unity, the integrity, and the honor of the faith. But no, he
would not; he would not. And therefore the luciferian divide-and-conquer tactics fanned
through the interplay of power politics between church and state
entered and split the house of the Lord and the soul of Peter.
And to Thomas More, my compatriot on the path, he left the life
of the martyr. For his own ego’s sake, he was willing to sacrifice
the life of the one he loved most; and the one he loved most was
altogether willing in his love for God to lose his life for the sake
of Christ. May the words of this true saint of the Church be
inscribed in the heart of every Keeper of the Flame: “Give me
good Lord, a longing to be with Thee; not for the avoiding of the
calamities of this wicked world, nor so much for the avoiding of
the pains of purgatory, nor the pains of Hell neither, nor so much
for the attaining of the joys of Heaven in respect of mine own
commodity, as even for the very love of Thee.”



During the 1500s Spain came to the fore as the most

developed, cultured and spiritual of Western nations. She
was the bulwark of the Catholic forces standing against the
Moslems and Protestant forces intent on destruction of
Over the last centuries, the Zohar had come forth on
Spanish soil; Saint Dominic, a Spaniard had brougth forth
the Rosary, Teresa of Avila and John of the Cross were
In 1531 Mother Mary had appeared in Mexico, part of
“New Spain”.
Philip II, the leader of Spain, was a most complex and
interesting figure who ruled for over 50 years as the head
of the richest, strongest and most spiritually oriented
Western nation of that time, as well as ruler of much of the
Hapsburg Empire and New Spain, from Mexico down
throughout South America.

This 16th century is perhaps the most vital in known world history, as the forces at play are
still working themselves out today.
As your humble editor sees it, the world was awakening to all manner of breakthroughs in
spirit, science, art and even the finding of a whole ‘new world’ in the West.
Philip II of Spain, as a key figure, can be seen as an example. In the beginning of his realm
he was open to all manner of new knowledge, occult, spiritual, mystical, Renaissance,
science, though the Catholic system formed the basic foundation.
With the horrors of the legions of John Calvin and Luther wreaking
murder and destruction upon Catholic churches and the priesthood,
with the spirit of fanaticism of Protestantism that associated the
Popehood and priesthood with the literal “anti-Christ”, a certain fear
came upon him, and his desire to protect Christian traditions caused
a certain closing of the way to new knowledge. Endless warfare
seemed the only honorable course, in defending Christendom at all
and at any cost, which then bankrupted nations and fed the money-
power that were manipulating events behind the scenes. The
violence and cruelty caused wounds of hatred and bloody records
that must yet be cleared from Europe.
To add to the confusion, along with the great lights of Spirit that
came out of Spain - Dominic, Teresa and John of the Cross- came that
son of perdition, Ignatius of Loyola, putting forth elements of a
militaristic, false spirit of false loyalty to the Pope, masquerading as
an attempt to protect Christendom. To be fair, there seem to have been many excellent men
engaged with the Jesuits, and they did later defend devotion to Mary from the plague of dry
intellectualism and ignorance that continued to attempt to destroy the Mother Flame within
Christianity. Also, the Jesuits were later to champion the Sacred Heart teachings, though one
might see this as the very strategy of Lucifer to infiltrate ever closer to the Great Ligth and
corrupt it.
See Kuthumi’s 1976 Pearls of Wisdom where he thoroughly exposes Ignatius of Loyola and
his lives as the key disciple of Lucifer over the centuries of Pisces.
Speaking of Philip II again, his laying of the foundation of the New World as the New Spain
was according to a biographer “undoubtedly the greatest achievement of his reign”. He also
moved for the peaceful colonization of the Philippines, and brought Christendom and Mother
Mary there, as well as stemming the Muslim threat there in the East.
The events of that time could have played themselves out very differently, were it not for
the forces allied under Spanish Hapsburg leadership. Moslem forces could have defeated the

Holy League at Lepanto and started encroaching upon the European mainland, sacking Rome.
They could have come in by land across the Rhine. They could have occupied more of
southeast Asia, including the Phillipines. Protestant forces could have destroyed virtually all of
the churches, the culture, the writings of the saints, the writings, the images and sublime art.
That beautiful culture of Europe came out of the causal body of the Great Divine Director, and
it would have been destroyed. The teachings of the sacred heart would never have come
forth. All this, without a doubt, was on the drawing boards of the councils of the dark ones.


Often through illness the achievements become intensified. St. Francis and St. Theresa were
often ill. Pythagoras had heart disease. The best zurnas often lacked some strings.


“In 1579 Teresa was at the end of a long period of trials and opposition to her new spiritual
Order. On the Vigil of Saint Joseph she had a vision in which she saw her Patron, Joseph and
Our Lady praying to Christ for her Order. She her Him say that she would be freed from her
“prison” in twenty days: that she should have recourse to Philip II, who would be a father to
the Reform; and that her Order would continue, despite the joy of hell and many people of the
world at its persecution, for at the very moment when the Papal Nuncio ordered its
destruction, God confirmed it.
The Papal Nuncio [the Pope’s representative] paid a visit to King Philip seeking an apology
from a certain Count for an offense against the Church. How the matter came up we do not
know, but perhaps at some point the Nuncio cast some reflection upon Madre Teresa and her
Order. The King treated his visitor to one of his rare exhibitions of anger. There was such a
terrible quality in the wrath of this self-disciplined man! This was shown at a time when he was
dealing with a certain Cardinal Espinosa, a man of not so high a character but of great office.
The King detected an inconsistency in a certain report, turned on him with that cold, swift
anger which could be so terrifying because it was so rare.
“So you lied, then!” That was all, but it was enough. Espinosa went home, took to his bed,
and died the next day.
Now, in the same deadly tone he said to the Nuncio, “The Count owes you satisfaction, and I
will see that he gives it, for no one in my kingdom is allowed to show disrespect to the
representative of the Holy Father with impunity. But I am aware of the hostility of the
Mitigated friars against the Reform [of St. Terese], and this looks bad, for the Discalced lead
austere lives of perfection. See that you favor virtue, for people tell me you are no friend of
the Discalced.”
The Count, at the King’s command, wrote an apology to Monsignor Sega, who then, at the
end of his patience, declared that he would be only too happy if His Majesty would appoint
some persons in whom he had confidence to investigate the whole matter with him. Philip
seized upon the suggestion and named four assessors... These four, after some stormy
sessions with the Nuncio, pointed out to him that he had formed his prejudiced opinion of
Teresa’s discalced without reading all the evidence, and asked him to examine certain
testimonials. The nuncio consented, and had the surprise of his life....”
William Walsh; Philip II
Teresa’s Order served as full-time prayer warriors for the salvation of souls, and were set up
in cells of about 12 nuns, instead of very large groups in other convents who had a more a
social focus. They would pray for many hours a day. Future saints from this order included
Saint Therese of Lesieux, Brother Lawrence of The Practice of the Presence of God fame, Saint
John of the Cross. Teresa herself found a source of her new thrust of practical Christology in
the writings of Gertrude the Great.

The Agni Yoga books speak of the power of these groups of 12:
"People do not want to understand group work, which multiplies the forces. The
dodecahedron is one of the most perfect structures, with a dynamic power that can resist

many assaults. A group of twelve, systematically united, truly can master even cosmic events.
It must be understood that the enlarging of such a group can weaken it, undermining the
dynamic force of its structure. Therefore you notice Our formations of small groups." Agni
Yoga, 137. [A dodecahedron is a 12 sided figure]
“Madre Teresa was on a journey toward Toledo, passing through Madrid. This must have
been the time when, according to a Carmelite tradition, she received a revelation in prayer
concerning Philip II. It was certainly the most unhappy year of that misunderstood monarch’s
life. It was the year in which he began to have the gout that was to plague him to the end. In
July Don Carlos, his only son left, and heir, died in prison. In October his third wife, Queen
Isabelle of Valois, was laid in her tomb... During that same autumn of 1568 Philip borrowed
many hundreds of thousands of ducats at high usury in Genoa, and had them sent by sea to
pay the troops of the Duke of Alba in the Netherlands. One of the international bankers who
had lent the money betrayed the secret to the English government, which, although
professing to be still friendly to Spain, seized the gold in transit and never gave it up; hence
Alba, after all his brilliant victories, was left in a dangerous situation which he had to meet by
levying the taxes which so exasperated the people of the Low Countries, and added
immeasurably to the difficulties of the Spanish crown. At Christmas Philip had to deal with the
Moroscoe [Islamics] uprising. Rumors were coming from Constantinople, via Venetian spies, of
a great fleet that the Grand Turk, influenced by international enemies of Spain and
Catholicism was going to launch against Christendom the following year.
Philip, lonely and bereaved, at odds with the Pope and with his own conscience – for up to
this time he had followed the opportunist policies of his father... found himself facing a whole
world of enemies; and no man ever needed the grace of God more than he did when he went
to the monastery to meditate on Christ’s Passion in the Holy Week of 1569. It was the turning
point, spiritually, of his life; there is no doubt that whatever his mistakes, he became from
then on more and more sincerely religious in all his actions until his saintly death in the last
years of the century.
This tremendous change in him, with all its repercussions in the history of Europe and world,
is traced by a Carmelite tradition to La Madre’s journey from Duruelo to Toledo. Christ in a
vision told her that King Philip was in great danger of losing his soul. “Daughter,” He said, “I
wish him to be saved.” He commanded her to deliver a note of warning to Princess Juana,
sister of Philip, at Madrid. Teresa obeyed. Winter must have been just breaking up when she
rode wearily into the capital one day in March, 1569, and made her way to the Princess,
delivered the note, and went on her way.
Nothing remains of the missive but a fragment:
“Remember, Sire, that Saul was anointed, and yet he was rejected.”
Philip was astonished at this and the other contents of the letter.
“Where is this woman?” he demanded. “I wish to speak to her.”
She was already on her way to Toledo.
Whether or not this tradition of the warning is true, she often used to refer to Philip as “my
friend the King,” and asked her nuns to pray for him.
There are many Carmelite traditions about him. Madre Isabel de San Domingo, to cite one,
always found her thoughts turning after Holy Communion to a certain person, and once she
distinctly heard Christ say to her, “Daughter, I wish him to be saved.” When Saint Teresa
heard of this, she said the same thing had often happened to her, and gave this advice to
Isabel: “Pray for him. God wishes it. That Person has passed through great trials, and yet
more are to come.” Madre Isabel revealed later, according to her biographer Lanuza, that the
person was Philip II. It was well known in the Order that she prayed continually for a certain
unnamed gran senor del mundo, and had her nuns do likewise; “and she said it was a great
pity about him, for he had to suffer great pains on account of the deaths of persons which
touched him closely; and in them she understood that some of his advisers had done him
harm, as afterwards appeared.”
Based upon William Walsh’s Saint Teresa of Avila and Philip II

The Battle of Lepanto has often been held to be one of the turning points in history. Up to
that point, in the minds of Europeans, Islam was gaining the image of being militarily
invincible, armed as she was vast resources of slaves. Lepanto was a huge confrontation, and
the first naval battle that Christendom would win.
"Because their forces were needed on various fronts, the Catholics nations probably could
not have faced a Muslim invasion into southern Italy, which would have been the normal
consequence if the Battle of Lepanto had been lost. If Italy were invaded, in a short time the
Pope would have been forced to leave his Papal Territories to avoid becoming a prisoner. Most
probably, no one would have been able to stop the Turkish impetus into Western Europe."
Prof. Oliveira [Catholic]
‘In preparation for the fleet of the Turks, King Philip appointed Don Juan, his half brother as
head of his fleet. “At the Holy Father’s suggestion, Don Juan adopted a modus operandi
seldom if ever taught in naval academies. No women were allowed aboard the
ships. Blasphemy was to be punished with death. While waiting for a good wind
and the return of his scouting squadron with news of where the Turks were, the
Generalissimo fasted for three days. All his officers and crews did likewise.
Contemporary accounts agree that not one of the 81,000 sailors and soldiers
failed to confess and to receive Holy Communion. The priests went among them
urging them to lift up their hearts and cast all sin out of God’s fleet and God’s
Walsh, Philip II, p.516
[Mr. Walsh is a fervent Catholic who wrote circa 1935.
He isn’t always totally accurate, though he writes with a right heart,
and often does a simply magnificent job in setting the record straight.]

Before the two forces met, the Pope’s banner of the League, a ship with the
image of Christ Crucified catching the glint of the high sun, rose beside the
blue flag of Our Lady of Guadalupe.
As the Turks advanced in a great half-moon he knelt on the prow and in a
loud voice begged the blessing of God on the Christian arms, while priests and
monks throughout the fleet held up crucifixes before the kneeling sailors and
soldiers. ... Walsh
"Descriptions of the Battle of Lepanto based on the Catholic chronicles of the
time do not mention an important fact found in the Muslim sources. The latter
report that at a certain moment during the battle when the Catholic forces
were being defeated, the Turkish fleet saw a majestic and terrible Lady in the
sky. She was looking at them with such a menacing gaze that they could not
bear it, lost their courage, and fled.... But the Catholic warriors did not see
her. She did not appear to them." Prof. Oliveira [Catholic]
After the Christian victory Don Juan at once sent ten galleys to Spain to
inform the King, and dispatched the Count of Priego to Rome. But Pius V had
speedier means of communication than galleys. On the afternoon of Sunday,
October seventh, he was walking in the Vatican with his treasurer. The
evening before he had sent out orders to all convents in Rome and nearby to double their
prayers for the victory of the Christian fleet, but now he
was listening to a recital of some of his financial
difficulties. Suddenly he stepped aside, opened a
window, and stood watching the sky as if astonished.
Then, turning with a radiant face to the treasurer, he
“Go with God. This is not the time for business, but to
give thanks to Jesus Christ, for our fleet has just
conquered.” Walsh
...‘On a Holy Thursday before Easter, “His Catholic Majesty” knelt before twelve ragged poor
men and washed their feet. Queen Anna, though in the last month of pregnancy, insisted on
helping him.’

“When his Council for the Indies urged him to give up such remote and apparently worthless
possessions as the Philippines, the King replied, “If the income of those islands were not
enough to support one hermit, and it there were only one person there to keep the name and
veneration of Jesus Christ alive, I would send missionaries from Spain to spread His gospel.
Looking for mines of precious metals is not the only business of kings.” Walsh


All of this material is put forth partly to show a truer estimation of the great goodness that
existed in Catholicism, so reviled and lied about by certain Protestant forces possessed of
spirits of exceeding fanaticism. That goodness far transcended mortal weakness and
corruption, a corruption which century by century was lessening. Of course there were
reprehensible matters also, but in my estimation, Protestantism, however well intentioned in
some quarters, mainly threw out the Good and left mere husks. What Luther started got out
of hand and was used by the enemies of Man to destroy the good, impoverish fair Europe with
blood and division and debt.
The “Catholic” religion [Catholic actually means universal] had been constructed over many
centuries, and combined elements of high “pagan” ritual and ideas with traditions of the
revelations and experiences many saints and divine appearances, not least of which being
those of Mary; oral traditions of great import; vast cultural and artistic achievements, lessons
from history along with Scriptural thought. All of this, which can be summed up in one word-
Beauty- did Protestantism reduce in itself to an intense enthrallment with personal
interpretations of The Word, which interpretation few are able to successfully carry to a fruitful
study, although certainly there be more than a few lightbearers in the history of the Protestant
movements that have “gotten the holy Spirit.”


The great Clairvoyant, Charles Leadbetter, tells us of the great release of energy from Higher Realms
through the Church service of the Mass:
...”My attention was first called to the spiritual side of the ancient Holy Mass by watching the effect
produced by the celebration of the Mass in a Roman Catholic Church in a little village in Sicily. Those who
know that most beautiful of islands will understand that one does not meet with the Roman Catholic Church
there in its most intellectual form, and neither the priest nor the people could be described as especially
highly developed; yet the quite ordinary celebration of the Mass was a magnificent display of the application
of spiritual force.
At the moment of consecration the Host glowed with the most dazzling brightness; it became in fact a
veritable sun to the eye of the clairvoyant, and as the priest lifted it above the heads of the people I noticed
that two distinct varieties of spiritual force poured forth from it, which might perhaps be taken as roughly
corresponding to the light of the sun and the streamers of his corona. The first rayed out impartially in all
directions upon all the people in the church; indeed, it penetrated the walls of the church as though they were
not there, and influenced a considerable section of the surrounding country.
The emotional plane vibrations also, though much fainter, produced a far-reaching effect, for at least the
astral bodies, of the Sicilians are usually thoroughly well-developed so that it is not difficult to stir their
emotions. Many people far away from the church, walking along the village street or pursuing their various
avocations upon the lonely hill-sides, felt for a moment a thrill of affection or devotion, as this great wave of
spiritual peace and strength passed over the country-side, though assuredly they never dreamt of connecting
it with the Mass which was being celebrated in their little cathedral.
It at once becomes evident that we are here in the presence of a grand and far-reaching scheme. Clearly
one of the great objects, perhaps the principal object, of the daily celebration of the Mass is that every one
within reach of it shall receive at least once each day one of these electric shocks which are so well
calculated to promote any growth of which he is capable. Such an outpouring of force brings to each person
whatever he has made himself capable of receiving; but even the quite undeveloped and ignorant cannot but
be somewhat the better for the passing touch of a noble emotion, while for the few more advanced it means a
spiritual uplifting the value of which it would be difficult to exaggerate.
I said that there was a second effect, which I compared to the streamers of the sun' s corona. The light
which I have just described poured forth impartially upon all, the just and the unjust, the believers and the
scoffers. But this second force was called into activity only in response to a strong feeling of devotion on the
part of an individual. At the elevation of the Host all members of the congregation duly prostrated
themselves-- some apparently as a mere matter of habit, but some also with a strong upwelling of deep
devotional feeling.
The effect as seen by clairvoyant sight was most striking and profoundly impressive, for to each of these
devotional people there darted from the uplifted Host a ray of fire, which set the higher part of the astral
body of the recipient glowing with the most intense ecstasy.”
See The Science of the Sacraments for much, much more like this. Many of his books have been put

“The worst Catholics could righteously consign the Lutherans to death and to hell. But the
best ones, the saints, felt pity and sorrow rather than hatred. And so, instead of denouncing
Protestants, Teresa loved them with such utter tenderness that she was willing to die in
torments for them, if only it would restore them... She began to fast, and to keep weary vigils,
and punish her poor body in a thousand ways for those Lutherans who had forgotten that
Christ came to show men how to do penance. ...
...“Come to know the injuries of France from those Lutherans and this miserable sect went
on increasing, I was much fatigued, and as if I could do anything, or were anything, I wept with
the Lord and implored Him to remedy so much evil. I think that I would lay down a thousand
lives to save one soul of the many I saw being lost.... I think these traitors want to put Him on
the cross again today and not to let Him have a place to lay His head.”
Saint Teresa of Avila; Walsh


One reason was that the prayer rituals became rote. Thus the Fire did not come forth to
consume the opposition and purge the dark forces from within the Church itself.
Another reason might well be the denial of freedom and individuality within the Catholic
system. People are somewhat forbidden to have private ideas, understandings, and to share
them. This may be the crux of why the Catholic system could not be the dominant factor in
America, the nation to herald the new age of Aquarius.
There was certainly an organized conspiracy of Hell to infiltrate, corrupt, divide and conquer
Christendom, working through “the money masters” and their influence over Suilleman
[goading him to attack Christendom]; in funding William of Orange and the rebellion in the
Netherlands; and their agents around Luther and Calvin, though I just suspect the latter.
Certainly another of the key reasons was the fixation on “unworthiness”, in my view. Even
the best of saints such as Teresa had this thing hanging around them of a constant need to
express that they we not worthy. One might charitably see this as an attempt to stamp out
the subconscious pride programmed into the race. However, in a Summit dictation,
Brahma/Vishnu/Shiva told us that a very key strategy of Darkness is to put out the
“wavelength” of unworthiness, of denial of divine self-worth.
Saint Catherine had been given the revelation of the “Thou the All, I the nothing” mantra.
Here are a few comments of the Summit Masters upon this mantra and the mystery involved:

“Where I AM, I, nothing; God, All.
Where Thou art, I, non being; God, Being.”
“Thou the All; I the nothing.” Jesus once appeared to Catherine
of Siena as she was praying and said: “Do you know, daughter,
who you are and who I am? If you knew these two things, you
would be blessed. You are that which is not; I am He who is. If
you have this knowledge in your soul, the enemy can never
deceive you; you will escape all his snares; you will never
consent to anything contrary to my commandments; and without
difficulty you will acquire every grace, every truth, every light.”
Biographer Igino Giordani records that “with that lesson
Catherine became fundamentally learned: she was founded upon
a rock; there were no more shadows. I, nothing; God, All. I,
nonbeing; God, Being.” See Igino Giordani, Saint Catherine of Siena–Doctor of the Church, trans. Thomas J. Tobin
(Boston: Daughters of St. Paul, St. Paul Editions, 1975), pp. 35, 36.

Individual self-worth and individual self-worthlessness balanced as a two-edged sword

sustains the consciousness: Not I, but God in me. As Jesus taught saint Catherine of Siena “I
the All, thou the nothing,” so her soul’s mantra was to be “Where I AM, I, nothing; God, All.
Where Thou art, I, non being; God, Being.” ECP Vol.24 No. 54 book 2

Remember the mantra that Jesus gave to your Catherine of Siena. And Catherine repeated it
and said to Jesus, “Thou the All; I the nothing. Thou the All; I the nothing.” And each time she
said, “I the nothing,” she would be emptied and then emptied again and again until her entire
vessel was a fitting habitation for me and for Jesus. This is the formula beloved. Know it well.
Know it well.
Maha Chohan Vol.37 No.31 p.366

Honor is oneness. It is wholeness. One cannot enter into its

precincts without the ultimate understanding of humility, for
humility is before God and before the living flame. It is a self-
effacement for a purpose: that the lesser self be sealed and the
Greater Self appear. It comes down to the saying I gave to your
Catherine, “I the All: thou the nothing – I the All: thou the nothing.”
Thus, as you say it unto me, you say, “O Jesus, My Lord, thou the
All and I the nothing. Thou the All and I the nothing!” And as you say
it, beloved, my Christ Presence becomes my allness in you, and
mortal self disintegrates and the True Self is manifest. It is a yin and
yang action of Alpha and Omega.

O Jesus, my Lord, thou the All of me: I the nothing.

Take my nothingness, o my Lord, and let me be the allness of thyself.
Be the Christ in me, my Lord, and I shall be worthy –
worthy to be thy bride, as thou art the Lamb and thou art worthy before the throne of God.

So it is, beloved, the transformation of self by the displacement-replacement. The honor of

God it is.
Jesus, Walking with the Master p.306

Therefore, beloved, the Messenger affirms with you, “Thou the All; I the nothing”– which is to
say, “Thou, Jesus, art the All; I, your servant, am the nothing.” Or “Thou, Jesus, art full; I, your
servant, am empty. Fill me with your allness, Lord, that I might pour your allness into the
raised cups of the faithful.”

The affirmation “Thou the All; I the nothing,” recited in profound love of the Sacred Heart of
Jesus, will impel you to the healing fount of your Lord and Saviour. And surely, surely, your
oneness with him will pave the way for your healing through your soul’s immersion in his
wholeness. Gabriel vol.39 no.3

And if you desire the resurrection and to walk the earth as a resurrected one, then, beloved,
you must seek that fusion of your heart with my heart. I will tell you about the soul who
achieves the fusion and another who does not. The one who achieves it has a sense of her
own sinfulness, her own uncleanness and her own worthlessness in that lowly estate of the
flesh yet, confident in noble purpose and design from Elohim, she does embrace the true
identity of self and does break the shackles and the barriers and the confinements and the
prison house of the psychology of the lower self.
She does seek to enter in, does weave the wedding garment, does perfect that seamless
garment day by day, does remember that the manifestation, though it may be in the lowly
estate of the flesh, yet contains that pearl, yet contains the fire; and therefore she does
amplify that fire, make no pretense at being perfect but understands that I AM the All and that
I AM the perfections in her- that the lesser vessel is the nothing while I AM the All.
I have given this teaching to Catherine and other saints. Those who have truly understood it
have not felt debased when they acknowledged that they were the nothing and that I, the
Christ in them, was the All. For they understood the process of displacement, the process of
transmutation; and therefore they could come into the dignity and the integrity of the son, the
daughter of God.
These are they who have received the washing of the feet and the cleansing of the blood.
These are they who enter into that fusion by adoration, by love, by tears and by washing my
feet with those tears and with the hair.
…the one who does not enter in is the one who trots about with the self-image of the chela is
perfection. But in that one’s mind the quality of perfection is not the perfecting of the heart
but the perfecting of performance, the perfecting of movement, the perfecting of speech.
Now, if this perfecting of modes were done to the glory of God and according to the true inner
and deep understanding of the indwelling Light, it would be a worthy goal. But those of whom I
speak are those who come and go like martinets… they march about with a sense of spiritual
Jesus, Walking with the Master pp.214-5


Here is the kind of thing that Saint Teresa brought forth:

“The first thing I wish to discuss, as far as my limited
understanding will allow, is the nature of the essence of perfect
prayer. For I have come across some people who believe that
the whole thing consists in thought; and thus, if they are able to
think a great deal about God, however much the effort may cost
them, they immediately imagine they are spiritually minded;
while, if they become distracted, and their efforts to think of
good things fail, they at once become greatly discouraged and
suppose themselves to be lost.
I do not mean that it is not a favor from the Lord if any of us is
able to continually meditate upon His works; and it is a good for
us to try to do this . But it must be recognized that not everyone
has by nature an imagination capable of meditating, whereas all
souls are capable of love. ...I am only anxious to explain that the soul is not thought, nor is the
will controlled by thought- it would be a great misfortune if it were. The soul’s profit, then,
consists no in thinking much, but in loving much.
Yet do not imagine I want you to make long meditations on our divine Saviour or much
reasoning or profound and subtle conceptions. If you cannot do more, keep your eyes fixed for
some moments on your adorable spouse.
Those who reason much in prayer and find in any subject abundance of thoughts and
considerations would do well to attend to the advice I am about to give. I would tell them not
to give all the time of prayer to profoundly investigating the subject on which they are
meditating. ....What then ought they to do? Let them place themselves in the Presence of
Our Lord and converse with Him, heart to heart, without fatiguing the understanding, and
tasting the happiness of being in His company.” Teresa

Teresa, our friend, demonstrates her ideas of meditation:

“We begin to meditate upon a scene of the Passion... the great afflictions and distress which
His Majesty must have suffered...the many other lessons which, if it is industrious, or well
stored with learning, this mystery can teach.
This method is should be the beginning, the middle an the end of prayer for us: it is a most
excellent and safe road until the Lord leads us to other methods, which are supernatural.... ...
Bt we must not always tire ourselves by going in search of such ideas; we must sometimes
remain by his side with our minds hushed in silence. If we can, we should occupy ourselves in
looking upon Him Who is looking at us; keep Him company; talk with
Him, pray to him; humble ourselves before Him; have our delight in
Him; ... Anyone who can do this, though h may be but a beginner in
prayer, will derive great benefit from it, for this kind of prayer brings
many benefits, at least, so my soul has found.” Teresa
Excerpts from CONVERSATION WITH CHRIST [compiled from her writings with some
commentary by Peter Thomas Rohrbach]
Although there have been dictations where the Masters talked
about “being taken down from the cross”, and the violet flame
replacing the via dolorosa path of suffering for atonement for karmic
sins, the Masters have also mentioned a nightly meditation upon the
Stations of the Cross.
The practical, beautiful principles advanced by Teresa can be
applied to themes additional to the passion of Christ. Her ideas are
fully consistent with the Summit Lighthouse teachings [except
perhaps for the “I the most unworthy of creatures....” which permeates the thoughts of many
saints] and can help make them practical and personal, as we seek to walk day by day with
our particular ascended master guru, our personal divine Mother figure, and our own Christ.
Here is some more on Saint Teresa:
“Teresa spent long hours in meditation that she called the "prayer of quiet" and the "prayer
of union." During such prayers she frequently went into a trance, and at times entered upon
mystical flights in which she would feel as if her soul were lifted out of her body. She said
ecstasy was like a "detachable death" and her soul became awake to God as never before
when the faculties and senses are dead.
St. Teresa being a contemplative is well known for her discussion on the grades of prayer
through which the soul is focused upon the love of God passes before reaching the "central
mansion" of the soul, where Christ lives. She distinguished sharply between the essence of
mysticism, which is loving the contemplation of God infused by God's own love and grace, and
the tangential phenomena that may accompany the contemplative life, such as visions,
audible sensations, ecstasy, levitation, and stigmata. She, as others, believed that Satan could
manipulate such phenomena to corrupt the gullible even when they come from God. St.
Teresa felt that the Devil could twist such things in order to cause the individual to be more
concerned with these manifestations than with their true mission of loving God entirely.
Although St. Teresa warned against taking the powers of the Devil too seriously, and advised
that his powers should be despised (tener en poco). She said Satan was constantly active
against Christians, especially the contemplative, trying intensely to block them from their goal
of achieving absolute union with God. Although the Devil was powerless against the defense
that Christ builds up in a faithful soul, he will rush in at the person's weakness moments to
suggest things that appear reasonable and good but invariably result in feelings of confusion,
worthlessness and disgust. He put for ingeniously devised temptations: he encourages self-
righteousness and false humility and discourages us from prayer; he causes us to feel guilty
for having received God's grace and to labor under the impossible burden of trying to earn it;
he makes us ill-tempered toward others; he creates illusions and distractions in the intellect;
he inspires the doubt and fear that the understanding that we are granted in contemplation is
an illusion. Sometimes we feel that we have lost control of our souls, as if demons are tossing
us back and forth like balls. Sometimes we feel that we have made no progress, but even
when the boat is becalmed, God is secretly stirring in the sails and moving us along.”

“As a woman, Teresa stood on her own two feet, even in the man's world of her time. She
was "her own woman," entering the Carmelites despite strong opposition from her father. She
is a person wrapped not so much in silence as in mystery. Beautiful, talented, outgoing,
adaptable, affectionate, courageous, enthusiastic, she was totally human. Like Jesus, she was
a mystery of paradoxes: wise, yet practical; intelligent, yet much in tune with her experience;
a mystic, yet an energetic reformer. A holy woman, a womanly woman.
Teresa was a woman "for God," a woman of prayer, discipline and compassion. Her heart
belonged to God. Her own conversion was no overnight affair; it was an arduous lifelong
struggle, involving ongoing purification and suffering. She was misunderstood, misjudged,
opposed in her efforts at reform. Yet she struggled on, courageous and faithful; she struggled
with her own mediocrity, her illness, her opposition. And in the midst of all this she clung to
God in life and in prayer. Her writings on prayer and contemplation are drawn from her
experience: powerful, practical and graceful.

In the prayer form below one can see a similar pattern to those often used in the I AM
Activity. The I AM and later teachings added on more concerning the importance of
visualization to get greater results. As we observe the observe over the centuries and
different activities through history, we see the gradual adding on of higher understandings,
building on the lights of the past. As we are privileged now to look down the centuries we can
make a more complete understanding of this Calling Upon the Lord in His/Her many forms as
the only way to defeat the vast forces of darkness.

Saint Teresa ascended on September 20th, 1979 and is known as Lady Kristine, per ECP.
Sanat Kumara proclaimed Lady Kristine [Saint Teresa] “the example and forerunner on the
path of the ruby ray.” He said of her that “her path for many centuries had been that of
surrender, self-sacrifice, service and selflessness guided by the ascended masters and the
four cosmic forces. Always living for the mission of the guru and my messengers, she
transcended earthly modes and manifestations. Her light filled the cups of consciousness to
overflowing, creating new streams of immersion in Christ’s love for all following the breezes of
her billowing bridal garment.” [See The Masters and Their Retreats for some more precious
comments of her, and her last life, page 159.]
Thus she is now an Ascended Saint, and has no doubt accelerated mightily since then. Thus,
reciting this Catholic prayer form invoking her help and grace is most wise. One might adapt
it to one’s understanding and to express more of your devotion:

Litany of Teresa of Jesus

Let nothing trouble you, let nothing make you afraid. All things pass away.
God never changes. Patience obtains everything. God alone is enough....
Saint Teresa of Avila
Lord, have mercy on us. Christ, have mercy on us.
Lord, have mercy on us. Christ, hear us. Christ, graciously hear us.
God the Father of Heaven, Have mercy on us.
God the Son, Redeemer of the world, Have mercy on us.
God the Holy Spirit, Have mercy on us.
Holy Trinity, One God, Have mercy on us.
Holy Mary, Mother of God, Pray for us.
Holy Mary, Our Lady of Mount Carmel, Pray for us.
St. Teresa, whose heart was transverberated by the love of God, Pray for us.
St. Teresa, most humble servant of God, Pray for us.
St. Teresa, most zealous for the glory of God, Pray for us.
St. Teresa, truly detached from all created objects, Pray for us.
St. Teresa, great light of the Catholic Church, Pray for us.
St. Teresa, reformer and glory of the Carmelite Order, Pray for us.
St. Teresa, queen of mystical theology, Pray for us.
St. Teresa, lustrous name of Avila and Spain, Pray for us.
St. Teresa, who didst forever glorify the name of Teresa, Pray for us.
St. Teresa, wishing to suffer or to die, Pray for us.
St. Teresa, exclaiming, "O Lord, how sweet and pleasing are Thy ways!" Pray for us.
St. Teresa, desiring so much the salvation of souls, Pray for us.
St. Teresa, tasting and seeing how sweet is the Lord, even in this vale of miseries, Pray for
St. Teresa, true lover of the Cross of Christ, Pray for us.
St. Teresa, who didst live to love, who died to love, and who wilt love eternally, Pray for us.
Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.
V. Pray for us, O holy Saint Teresa,
R. That we may be made worthy of the promises of Christ.
Let Us Pray O God, Who didst replenish the heart of Thy blessed servant St. Teresa with
the treasures of Thy divine love, grant that, like her, we may love Thee and suffer all things for
Thee and in union with Thee, that we may gain souls for Thee, and that we may secure the
salvation of our own soul.
This we beg though the merits of our Savior and the intercession of Thy glorious virgin

Saint Teresa in her own words:

“The blessings possessed by one who practises prayer -- I mean mental prayer -- have been
written of by many saints and good men... I can say what I know by experience -- namely, that
no one who has begun this practice, however many sins he may commit, should ever forsake
it. For it is the means by which we may amend our lives again, and without it amendment will
be very much harder. So let him not be tempted by the devil, as I was, to give it up for
reasons of humility, but let him believe that the words cannot fail of Him Who says that, if we
truly repent and determine not to offend Him, He will resume His former friendship with us
and grant us the favours which He granted aforetime, and sometimes many more, if our
repentance merits it.[41] And anyone who has not begun to pray, I beg, for love of the Lord,
not to miss so great a blessing.
There is no place here for fear, but only desire. For, even if a person fails to make progress,
or to strive after perfection, so that he may merit the consolations and favours given to the
perfect by God, yet he will gradually gain a knowledge of the road to Heaven. And if he
perseveres, I hope in the mercy of God, Whom no one has ever taken for a Friend without
being rewarded; and mental prayer, in my view, is nothing but friendly intercourse, and
frequent solitary converse, with Him Who we know loves us. If love is to be true and friendship
lasting, certain conditions are necessary: on the Lord's side we know these cannot fail, but our
nature is vicious, sensual and ungrateful. You cannot therefore succeed in loving Him as much
as He loves you, because it is not in your nature to do so. If, then, you do not yet love Him,
you will realize how much it means to you to have His friendship and how much He loves you,
and you will gladly endure the troubles which arise from being[42] so much with One Who is
so different from you.

O infinite goodness of my God! It is thus that I seem to see both myself and Thee. O Joy of
the angels, how I long, when I think of this, to be wholly consumed in love for Thee! How true
it is that Thou dost bear with those who cannot bear Thee to be with them! Oh, how good a
Friend art Thou, my Lord! How Thou dost comfort us and suffer us and wait until our nature
becomes more like Thine and meanwhile dost bear with it as it is! Thou dost remember the
times when we love Thee, my Lord, and, when for a moment we repent, Thou dost forget how
we have offended Thee. I have seen this clearly in my own life, and I cannot conceive, my
Creator, why the whole world does not strive to draw near to Thee in this intimate friendship.
Those of us who are wicked, and whose nature is not like Thine, ought to draw near to Thee so
that Thou mayest make them good. They should allow Thee to be with them for at least two
hours each day, even though they may not be with Thee, but are perplexed, as I was, with a
thousand worldly cares and thoughts. In exchange for the effort which it costs them to desire
to be in such good company (for Thou knowest, Lord, that at first this is as much as they can
do and sometimes they can do no more at all) Thou dost prevent the devils from assaulting
them so that each day they are able to do them less harm, and Thou givest them strength to
conquer. Yea, Life of all lives, Thou slayest none of those that put their trust in Thee and
desire Thee for their Friend; rather dost Thou sustain their bodily life with greater health and
give life to their souls....
As I shall have a great deal to say about these consolations which the Lord gives to those
who persevere in prayer, I am saying nothing here: I will only observe that prayer is the door
to those great favours which He has bestowed upon me. Once the door is closed, I do not see
how He will bestow them; for, though He may wish to take His delight in a soul and to give the
soul delight, there is no way for Him to do so, since He must have it alone and pure, and
desirous of receiving His favours. If we place numerous hindrances in His path, and do nothing
to remove them, how can He come to us? And yet we wish God to grant us great favours!

In order that it may be seen what mercy He showed me and what a great blessing it was for
me that I did not give up prayer and reading, I will now describe something which it is very
important should be understood -- the assaults which the devil makes upon a soul in order to
conquer it for his own, and the art and the loving-kindness with which the Lord endeavours to

bring it back to Himself. My readers will then be on the watch for the perils for which I was not
watchful myself. And, above all, I beg them, for the love of Our Lord, and for the great love
wherewith He is continually seeking to bring us back to Himself, to be on the watch for
occasions of sin; for, once- we are in the midst of these, we have no cause for confidence,
being attacked, as we are, by so many enemies and being so weak when it comes to
defending ourselves.
I wish I knew how to describe the captivity of my soul at that time. I fully realized that I was a
prisoner, and yet I could not see how, nor could I really believe that things which my
confessors did not represent as being very serious were as wrong as in my soul I felt them to
be. One of these confessors, when I went to him with a scruple, told me that, even if I were
experiencing high contemplation, such intercourse and such occasions of sin were not doing
me any harm. This was at the end of that period, when, by the grace of God, I was
withdrawing farther and farther from grave perils, though I did not altogether flee from the
occasions of them. When my confessors saw that I had good desires and was spending my
time in prayer, they thought I was doing a great deal. But in my heart of hearts I knew that I
was not doing what I was bound to do for Him to Whom I owed so much. I regret now all that
my soul suffered and the scant help it had from anyone save God, and the numerous
opportunities that were given it to indulge its pastimes and pleasures by those who said that
these were lawful.
Sermons, again, caused me no small torture, for I was extremely fond of them, so that if I
heard anyone preach a good, earnest sermon, I would conceive a special affection for him,
without in any way trying to do so: I do not know to what this was due. A sermon rarely
seemed to me so bad that I failed to listen to it with pleasure, even when others who heard it
considered that the preaching was not good. If it were good, it was a very special refreshment
to me. To speak of God, or to listen to others speaking of Him, hardly ever wearied me -- this,
of course, after I began to practise prayer. In one way I used to find great comfort in sermons;
in another, they would torture me, because they would make me realize that I was not what I
ought to be, or anything approaching it. I used to beseech the Lord to help me; but I now
believe I must have failed to put my whole confidence in His Majesty and to have a complete
distrust in myself. I sought for a remedy, and took great trouble to find one, but I could not
have realized that all our efforts are unavailing unless we completely give up having
confidence in ourselves and fix it all upon God. I wanted to live, for I knew quite well that I was
not living at all but battling with a shadow of death; but there was no one to give me life and I
was unable to take it for myself. He Who could have given it me was right not to help me,
since He had so often brought me back to Himself and I had as often left Him....
I had so little ability for picturing things in my mind that if I did not actually see a thing I
could not use my imagination, as other people do, who can make pictures to themselves and
so become recollected. Of Christ as Man I could only think: however much I read about His
beauty and however often I looked at pictures of Him, I could never form any picture of Him
myself. I was like a person who is blind, or in the dark: he may be talking to someone, and
know that he is with him, because he is quite sure he is there -- I mean, he understands and
believes he is there -- but he cannot see him. Thus it was with me when I thought of Our Lord.
It was for this reason that I was so fond of pictures. Unhappy are those who through their own
fault lose this blessing! It really looks as if they do not love the Lord, for if they loved Him they
would delight in looking at pictures of Him, just as they take pleasure in seeing pictures of
anyone else whom they love...
I believe my soul gained great strength from the Divine Majesty: He must have heard my
cries and had compassion on all my tears. I began to long to spend more time with Him, and
to drive away occasions of sin, for, once they had gone, I would feel a new love for His
Majesty. I knew that, so far as I could tell, I loved Him, but I did not know, as I should have
done, what true love of God really means. I think I had not yet quite prepared myself to want
to serve Him when His Majesty began to grant me favours again. It really seems that the Lord
found a way to make me desire to receive what others strive to acquire with great labour --
that is to say, during these latter years, He gave me consolations and favours. I never
presumed to beg Him to give me either these things or tenderness in devotion: I only asked
for grace not to offend Him and for the pardon of my grievous sins. Knowing how grievous

they were, I never dared consciously to desire favours or consolations. His compassion, I think,
worked in me abundantly, and in truth He showed me great mercy in allowing me to be with
Him and bringing me into His presence, which I knew I should not have entered had He not so
disposed it....
I used sometimes, as I have said, to experience in an elementary form, and very fleetingly,
what I shall now describe. When picturing Christ in the way I have mentioned, and sometimes
even when reading, I used unexpectedly to experience a consciousness of the presence of
God, of such a kind that I could not possibly doubt that He was within me or that I was wholly
engulfed in Him. This was in no sense a vision: I believe it is called mystical theology. The soul
is suspended in such a way that it seems to be completely outside itself. The will loves; the
memory, I think, is almost lost; while the understanding, I believe, though it is not lost, does
not reason -- I mean that it does not work, but is amazed at the extent of all it can understand;
for God wills it to realize that it understands nothing of what His Majesty represents to it.
Previously to this, I had experienced a tenderness in devotion, some part of which, I think,
can be obtained by one's own efforts. This is a favour neither wholly of sense nor wholly of
spirit, but entirely the gift of God. It seems, however, that we can do a great deal towards the
obtaining of it by reflecting on our lowliness and our ingratitude to God, on the great things
that He has done for us, on His Passion, with its grievous pains, and on His life, which was so
full of afflictions. We can also do much by rejoicing in the contemplation of His works, His
greatness, His love for us, and a great deal more. Anyone really anxious to make progress
often lights upon such things as these, though he may not be going about looking for them. If
to this there be added a little love, the soul is comforted, the heart melts and tears begin to
flow: sometimes we seem to produce these tears by force; at other times the Lord seems to
be drawing them from us and we cannot resist Him. For the trifling pains we have taken His
Majesty appears to be requiting us with the great gift of the comfort which comes to a soul
from seeing that it is weeping for so great a Lord; and I do not wonder at this, for it has ample
reason to be comforted. For here it finds encouragement, and here it finds joy.


Akbhar was an embodiment of El Morya.
COMMENT: At the same time as Europe and Catholicism were coming apart, Akbhar was
trying to bring a synthesis and openness of spirit to the long divided India.

(October 15, 1542 – October 17 or October 27, 1605)

Akbhar was the son of Nasiruddin Humayun whom he succeeded as ruler of the Mughal
Empire from 1556 to 1605. He was the grandson of Babur who founded the Mughal dynasty.
He was named Badruddin Mohammed Akbar. Badruddin means full moon because he was
born on the night of a full moon. He was named after his maternal grand father Shaikh Ali
Akbar Jami. After the capture of Kabul by his father his date of birth and name were changed
to throw off evil sorcerers.

Rabbi Isaac Luria (1534 – July 25, 1572) was a Jewish mystic in Israel. While his direct literary
contribution to the Kabbalistic school of Safed, Isael was extremely minute (he only wrote a
few poems), his fame led to the school and all its works being named after him....
About the age of twenty-two years old, he became engrossed in the study of the Zohar, a
major work of the Kabbalah that had recently been printed for the first time, and adopted the
life of a recluse. He retreated to the banks of the Nile, and for seven years secluded himself in
an isolated cottage, giving himself up entirely to meditation. He visited his family only on the
Shabbat, speaking very seldom, and always in Hebrew. Hassidism attributes to him that he
had frequent interviews with the prophet Elijah through this ascetic life, by whom he was
initiated into sublime doctrines....
The characteristic feature of Arizal's system in the theoretical Kabbalah is his definition of
the Sefiroth and his theory of the intermediary agents, which he calls partzufim. Before the
creation of the world, he says, the Ein Sof ("Without Ending") filled the infinite space. When
the Creation was decided upon, in order that God's attributes, which belong to other beings as
well, should manifest themselves in their perfection, the Ein Sof retired into God's own nature,
or, to use the kabbalistic term, God "concentrated" (Tzimtzum) Himself. From this
"concentration" proceeded the "infinite light". When in its turn the light "concentrated", there
appeared in the center an empty space encompassed by ten circles or dynamic vessels
(kelim) called Sefirot, ("Circled Numbers") by means of
which the infinite realities, though forming an absolute
unity, may appear in their diversity; for the finite has no real
existence of itself.
However, the infinite light did not wholly desert the
center; a thin conduit of light traversed the circles and
penetrated into the center. But while the three outermost
circles, being of a purer substance because of their
nearness to the Ein Sof, were able to bear the light, the
inner six were unable to do so, and burst. It was, therefore,
necessary to remove them from the focus of the light. For
this purpose the Sefirot were transformed into "figures"...
The first Sefirah, being Keter ("Crown"), was transformed
into the potentially existing three heads of the
Macroprosopon (Erech Anpin); the second Sefirah, being
Chochmah (Wisdom"), into the active masculine principle
called "Father" (Abba); the third Sefirah, being Binah
(Understanding"), into the passive, feminine principle called
"Mother" (Imma); the six broken Sefirot, into the "male
child" (Ze'er), which is the product of the masculine active and the feminine passive
principles; the tenth Sefirah, Malkut which is ("Kingship"), into the female child (Bath)...

INDIA 1500s

Sri Chaitanya Mahaprabhu (1486-1534) revived devotion to Krishna's Maha Mantra.

Wiki says:
Hare Krishna, also referred to reverentially as the Maha Mantra ("Great Mantra"), is a
sixteen-word Vaishnava mantra made well known outside of India by the International Society
for Krishna Consciousness (commonly known as 'the Hare Krishnas'). This mantra appears
within many traditions of Hinduism and is believed by practitioners to bring about a higher
state of consciousness when heard, spoken, meditated upon, or sung out loud. According to
Gaudiya Vaishnava theology, this higher consciousness takes the form of pure love of God

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

Rama and Krishna both appear as names of Vishnu in the Vishnu sahasranama and refer
primarily to the 7th and 8th Maha Avataras of Vishnu[5]. "Hare" can be interpreted as either
the vocative of Hari, another name of Vishnu meaning "he who removes illusion", or as the
vocative of Harā[6], a name of Rādhā[7], Krishna's eternal consort or Shakti. According to A. C.
Bhaktivedanta Swami Prabhupada, Harā refers to "the energy of God" while Krishna and Rama
refer to God himself, meaning "He who is All-Attractive" and "He who is the Source of All
Pleasure".[8] Rama can also refer to Radha-Raman, another name of Krishna meaning beloved
of Radha[9], or as a shortened form of Balarama, Krishna's first expansion.[10]
The mantra is repeated, either out loud (kirtan), softly to oneself (japa), or internally within
the mind. Srila Prabhupada describes the process of chanting the Maha Mantra as follows:
"Krishna consciousness is not an artificial imposition on the mind; this consciousness is the
original energy of the living entity. When we hear the transcendental vibration, this
consciousness is revived ... This chanting of 'Hare Krishna, Hare Krishna, Krishna Krishna, Hare
Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare' is directly enacted from the spiritual
platform, and thus this sound vibration surpasses all lower strata of consciousness - namely
sensual, mental, and intellectual ...[]... As such anyone can take part in the chanting without
any previous qualification." [11]
"Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one
may cross the Samsara (mundane existence) of Kali. He shakes off (the evil effects of) Kali
through the mere uttering of the name of Lord Narayana, who is the primeval Purusha".
Narada asks to be told this name of Narayana, and Brahma replies:
"Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama
Hare Hare; These sixteen names are destructive of the evil effects of Kali. No better means
than this is to be seen in all the Vedas."[13]
The mantra was popularized by Chaitanya Mahaprabhu roughly around 1500 CE when he
began his mission to spread this mantra publicly to 'every town and village' in the world,
travelling throughout India...
In the 1960's an elderly monk known as A.C. Bhaktivedanta Swami Prabhupada, on the order
of his guru, Srila Bhaktisiddhanta Sarasvati Thakura, brought the teachings of Sri Chaitanya
from India and single-handedly took the responsibility of spreading them around the Western
world. Beginning in New York, he encircled the globe fourteen times in the final eleven years
of his life, thus making 'Hare Krishna' a well-known phrase in many parts of the world.[16]

Other scriptural references to the Maha Mantra

The practice of chanting the Hare Krishna mantra is recommended in the Puranas, the
Pañcaratra, and throughout Vaishnava literature in general[25]. For example:
* "All the grievous sins are removed for one who worships Lord Sri Hari, the Lord of all lords,
and chants the holy name, the Maha-mantra."—Padma Purana; Svarga Khanda 50.6

* "Hare Krishna Hare Krishna, Krishna Krishna Hare Hare: Whoever chants this mantra, even
neglectfully, will attain the supreme goal of life. Of this there is no doubt."— Agni Purana
* "This sixteen-name, thirty-two-syllable mantra is the Maha-mantra in the Age of Kali, by
which all living beings can be delivered. One should never abandon chanting this maha-
* "About this divinely spiritual Maha-mantra, which delivers one from material existence, the
original guru, Lord Brahma, has said: 'The srutis have declared this mantra to be the best
means of deliverance in the Age of Kali.' Having heard this from Brahma, all the sons and
disciples of Brahma, beginning with Narada, accepted the Hare Krishna Maha-mantra and,
having meditated on it, attained perfection."—Ananta-samhita
* "When the sixteen names and thirty-two syllables of the Hare Krishna mantra are loudly
vibrated, Krishna dances on one's tongue"—Stava-mala-vidyabhusana-bhasya; Baladeva
Vidyabhusana in Bhaktisiddhanta's Gaudiya Kanthahara 17:30
[The Messenger Elizabeth Clare Prophet commented that Sri Prabhupada was a “true

Srila Prabhupada says :

"Chanting Hare Krishna is the easiest process by which to become purified, especially in this
age, when people are so dull that they cannot very easily understand spiritual knowledge. If
one chants Hare Krishna, then his intelligence becomes purified, and he can understand
spiritual things."
"The transcendental vibration established by the chanting of Hare Krishna Hare Krishna
Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare is the sublime
method for reviving our transcendental consciousness." God being omnipotent, is non
different from His name. Thus by chanting His names one can be purified since His name is all-
pure and all-pufirying. The chanting awakens within one the dormant love that everyone has
for the Supreme Personality of Godhead, bringing great happiness and ecstasy.

What is the Maha Mantra?

Maha is a Sanskrit word meaning great. Mantra is formed by two words, mana and tra. Mana
means mind and tra means freeing. So the Maha Mantra is the great chanting for deliverance.
It is the sound that liberates the mind from ignorance.


Hare is the vocative for Hara. Hara is the form of addressing the energy of the Lord. Krishna
and Rama are names of the Lord meaning "the all-attractive" and "the supreme pleasure "
So the Maha Mantra means "O energy of the Lord (Hare), O all-attractive Lord (Krishna), O
Supreme Enjoyer (Rama), please engage me in Your service." By constantly chanting the
names of the Lord and asking Him to engage us in His service, and actually engaging
ourselves in His transcendental loving service one indeed feels spiritual bliss.
Srila Prabhupada says: "But there is no doubt that chanting takes one immediately to the
spiritual platform, and one shows the first symptom of this in the urge to dance along with the
chanting of the mantra. We have seen this practically. Even a child can take part in the
chanting and dancing. Of course, for one who is too entangled in material life, it takes a little
more time, but even such a materially engrossed man is raised to the spiritual platform very
quickly. When the mantra is chanted by a pure devotee of the Lord in love, it has the greatest
efficacy on the hearers, and as such this chanting should be heard from the lips of pure
devotee of the Lord, so that immediate effects can be achieved."
"Chanting the Hare Krishna mantra is the easiest process of meditation in this age. As soon
as one chants the Hare Krishna mantra, he sees the forms of Krishna, Rama and their energies
and this is the perfect stage of trance. One should not artificially try to see the form of the
Lord while chanting Hare Krishna but when the chanting is performed offenselessly the Lord
will automatically reveal Himself to the view of the chanter. The chanter therefore has to
concentrate on hearing the vibration and without extra effort on His part the Lord will appear

Explanation of the Maha-mantra by Srila Bhaktivinode Thakur
(from Sri Krishna Kathamrita translated by Bhakti-vaidurya Madhava das)

(1) [Hare] = O Hari! Having captured my mind, please free me from material bondage.

(2) [Krishna] = O Krishna! Please attract my mind by pulling it to You.

(3) [Hare] = O Hari! Please capture my mind by Your unsurpassed sweetness.

(4) [Krishna] = O Krishna! Please purify my mind with knowledge about devotional service
given to me by Your own devotee.

(5) [Krishna] = O Krishna! Please make me able to relish Your transcendental name, form,
qualities, pastimes, etc.

(7) [Hare] = O Hari! Please make me fit to serve You.

(8) [Hare] = O Hari! Please make me able to relish Your transcendental name, form, qualities,
pastimes, etc.

(9) [Hare] = O Hari! Please direct me to do some particular service for You.

(10) [Rama] = O Rama! Let me hear about Your most cherished pastimes in the company of
Your dearest devotees.
(Sri Radha is called ramA (ramaa) because her association gives pleasure to Sri Krishna.
Because Sri Krishna is with that ramA, He is called "rAma" - RAma or raama.)

(11) [Hare] = O Hara (Sri Radha)! Please reveal to me Your most cherished pastimes with
Your beloved Sri Krishna.

(12) [Rama] = O Rama! Please reveal to me Your most cherished pastimes with Your beloved
Sri Radha.

(13) [Rama] = O Rama! Please engage me in remembering Your transcendental name, form,
qualities, pastimes etc.

(14) [Rama] = O Rama! Please make me fit to serve You while remembering Your
transcendental name, form, qualities, pastimes etc.

(15) [Hare] = O Hari! Having accepted me as one of Your own servitors, please enjoy me as
You please.

(16) [Hare] = O Hari! Please enjoy me in Your transcendental way. This is my humble
request at Your lotus feet.
Explanation of the Maha-mantra

The Lord's divine qualities revealed in the Mahamantra

The Lord is known as Hari because He takes away the sins and three types of suffering
accumulated over millions of births, of those who remember Him....

The root krs- indicates the supreme attractiveness of the Lord, the suffix -na indicates the
supreme joy. Thus, the name Krishna indicates the Supreme Brahman who is the acme of
these two characteristics....

The yogis take pleasure in the Supreme Self which is existence, knowledge and bliss
absolute. Therefore that truth, known as the Param Brahman is also called Rama. (Rama-
tapaniyopanisad 1.6)

The Lord is known as Hari because he takes away the ignorance of His devotees by revealing
to them the actual nature of the Supreme Lord and His personal spiritual form...

Because she steals Krishna's mind, because she is the incarnation of Krishna's joy, Sri Radha
is also known by the name Hara....

Krishna is also known as Rama because the joys of conjugal life are the essence of His being,
because He is the tutelary deity of loving sports incarnate, and because He brings pleasure to
Srimati Radharani....

Because she steals Krishna's mind and because she is the embodiment of Krishna's divine
joy, Sri Radha is known as Hara. Hare is the vocative form of that name.

Because he robbed the women of Vraja of their shame, their erroneous religious principles,
their self-possession, and their pride, and through the playing of His flute drew them out of
their homes and into the forest, He is known as Krishna....

Krishna is glorified by the name Rama because He constantly causes the Vraja cowherd
women's minds and senses to enjoy the charms of His beauty...

When will my heart become satiated by perfecting the chanting of the Hare Krishna
mahamantra in Sri Vrindavan Dham, which the most merciful Sri Chaitanyadeva personally
chanted and distributed to the fallen souls out of compassion? This wonderful mahamantra is
mixed with the mellows of love and is the chief and the perfection of all other mantras. They
are full of spiritual energies and glories. (Sri Vrindavana Mahimamrta by Srila Prabodhananda
Sarasvati 17.89)



The Rosary in its more modern, Catholic form [in its pre-1960 version] solidified in the earth
in around 1514.
"If our age in its pride laughs at and rejects Our Lady’s Rosary, a countless
legion of the most saintly men of every age and of every condition have not
only held it most dear and have most piously recited it but have also used it at
all times as a most powerful weapon to overcome the devil, to preserve the
purity of their lives, to acquire virtue more zealously, in a word, to promote
peace among men." (Pius XI, Encyclical Letter, Ingravescentibus Malis, On the
Holy Rosary of the Blessed Virgin Mary).

WIKI- There are differing views on the history of the rosary. According to tradition, the
rosary was given to Saint Dominic in an apparition by the Blessed Virgin Mary in the year 1214
in the church of Prouille. This Marian apparition received the title of Our Lady of the Rosary.[4]
However, most scholarly research suggests a more gradual and organic development of the
The Secret of the Rosary is a book about the Holy Rosary written by Saint Louis de Montfort
a French priest and Catholic saint who died in 1761. The book is approved by the Catholic
The book revolves around the views of the rosary and the power of the rosary and consists
of a number of short sections called Roses each being about one or two pages long. Each Rose
discusses a separate viewpoint about the Rosary and may be addressed to a different cross
section of the audience, e.g. priests versus lay people.
This book discusses two different methods of praying the rosary, while three additional
methods (i.e. five altogether) are listed in the book God Alone, based on the collected writings
of St. Louis.
The book consists of an introduction, plus two main parts. Part I: “What the Rosary is” and
Part II: “How to Recite it”. The book is structured in terms of 53 Roses, i.e. sections. The
introduction consists of three Roses, Part I embodies the First Rose to the Fortieth Rose and
Part II includes the Fiftieth Rose.
...The practice of meditation during the recitation of the Hail Marys is often attributed to
Dominic of Prussia (1382-1461), a Carthusian monk.[5] Regardless of the origin of the rosary,
it was greatly promoted by the preaching of the Dominican priest Alan de Rupe, who helped to
spread the devotion in France, Flanders, and the Netherlands between 1460 and his death in
From the 16th to the early 20th century, the structure of the rosary remained essentially
unchanged.[5] There were fifteen mysteries, one for each of the fifteen decades. In the 20th
century the addition of the Fatima Prayer to the end of each decade became popular. There
were no other changes until 2002 when John Paul II instituted five optional new Luminous

Key dates in the flowering of Devotion to the Rose-Ray

* 4th century prayer rope used by the Desert Fathers to count repetitions of the Jesus
* In the 7th century, St. Eligius (c.588-660) wrote of making a chair adorned with 150 gold
and silver nails to aid in the recitation of the Psalter of Blessed Mary, which substituted one
Hail Mary for each of the Psalms. [8]
* c. 1075 Lady Godiva refers in her will to "the circlet of precious stones which she had
threaded on a cord in order that by fingering them one after another she might count her
prayers exactly"
* A rule for anchorites in mid-12th century England gives directions on how fifty Hail Marys
are to be said divided into sets of ten, with prostrations and other marks of reverence.[5]
* It is recorded in 12th century Mary-legends (Marien-legenden) that a certain Eulalia was
told to pray five decades slowly and devoutly instead of fifteen decades in a hurry.[5]
* It is recorded by a contemporary biographer that St. Aibert, who died in 1140, recited

150 Hail Marys daily, 100 with genuflexions and 50 with prostrations.[10][11]
* 1160 Saint Rosalia is buried with a string of prayer beads[5]
* 1214 traditional date of the legend of Saint Dominic's reception of the rosary from the
Virgin Mary as Our Lady of the Rosary[12]
* It is recorded of St. Louis of France, who lived in the 13th century, that "without counting
his other prayers the holy King knelt down every evening fifty times and each time he stood
upright then knelt again and repeated slowly an Ave Maria." [13]
* Mid-13th century word "Rosary" first used (by Thomas of Champitre, in De apibus, ii. 13),
[14] not referring to prayer beads but in a Marian context
* 1268 A reference to guild of "paternosterers" in Paris in "Livre des métiers" of Stephen
* Early 15th century, Dominic of Prussia, a Carthusian, introduces 50 mysteries, one for
each Ave Maria[15][16]
* c. 1514 Hail Mary prayer attains its current form.[17]
* 1569 Pope Pius V established the current form of the original 15 mysteries[18]
* 1587 A Book on the Rosary entitled Rosario della Sacratissima Vergine Maria by Ven.
Luis de Granada is published in Italian, which uses a similar method to the fourth method of
the five methods of praying the rosary by St. Louis-Marie de Montfort.[19]
* 1597 first recorded use of the term "rosary" to refer to prayer beads.[20]
* 1917 Our Lady of Fatima is said to ask that the Fatima Prayer be added to the Rosary.
Her visionaries state that she also asks for the Rosary to be said to stop the war, and as part
of the Immaculate Heart's reparation.

*1960s Mother Mary appears to Elizabeth Clare Prophet and brings forth a New Age
Rosary. This changes the wording slightly, “Pray for us now and at the hour of our victory over
sin, disease and death”, dispensing with idea of endlessly defining ourselves as “sinners”,
which tends to limit consciousness.
Mother Mary in various dictations explained the cosmic power in this salutation of the
Feminine Ray of the Godhead.

Saint John of the Cross (San Juan de la Cruz) (born Juan de Yepes Alvarez on 24 June 1542 –
14 December 1591) was a major figure of the Counter-Reformation, a Spanish mystic, and
Carmelite friar and priest, born at Fontiveros, a small village near Ávila.

Saint John of the Cross was a reformer of the Carmelite Order and is considered, along with
Saint Teresa of Ávila, as a founder of the Discalced Carmelites. He is also known for his
writings. Both his poetry and his studies on the growth of the soul are considered the summit
of mystical Spanish literature and one of the peaks of all Spanish literature. He was canonized
as a saint in 1762 by Pope Benedict XIII. He is one of the thirty-three Doctors of the Church.

He was born by the name of Juan de Yepes

Alvarez[1] into a Jewish converso family in a
small community near Ávila.[2] His father died
when he was young, and so John, his two older
brothers and his widowed mother struggled with
poverty, moving around and living in various
Castilian villages, with the last being Medina del
Campo, to which he moved in 1551. There he
worked at a hospital and studied the humanities
at a Society of Jesus (Jesuit) school from 1559 to
1563. The Society of Jesus was a new
organization at the time, having been founded a
few years earlier by the Spanish St. Ignatius
Loyola. On 24 February 1563 he entered the
Carmelite order, adopting the name Fr. Juan de
Santo Matía.

The following year (1564) he professed as a

Carmelite (was promoted from novice status)
and moved to Salamanca, where he studied
theology and philosophy at the University and
at the Colegio de San Andrés. This stay would
influence all his later writings, as Fray Luis de León taught biblical studies (Exegesis, Hebrew
and Aramaic) at the University. León was one of the foremost experts in Biblical Studies then
and had written an important and controversial translation of the Song of Songs into Spanish.
(Translation of the Bible into the vernacular was not allowed then in Spain).

Priesthood and association with Saint Teresa de Jesús

Saint John was ordained a priest in 1567, and then indicated his intent to join the strict
Carthusian order, which appealed to him because of its encouragement of solitary and silent
contemplation. Before this, however, he travelled to Medina del Campo, where he met the
charismatic Saint Teresa de Jesús. She immediately talked to him about her reformation
projects for the Carmelite order, and asked him to delay his entry into the Carthusians.

John, still in his 20s, continued to work as a helper of Saint Teresa until 1577, founding
monasteries around Spain and taking active part in their government. These foundations and
the reformation process were resisted by a great number of Carmelite friars, some of whom
felt that Teresa's version of the order was too strict. Some of these opponents would even try
to bar Teresa from entering their convents.

The followers of St. John and St. Teresa differentiated themselves from the non-reformed
communities by calling themselves the "discalced", i.e., barefoot, and the others the "calced"
Imprisonment, writings, torture, death and recognition

On the night of 3 to 4 December 1577, following his refusal to relocate after his superior's
orders and allegedly because of his attempts to reform life within the Carmelite order, he was
taken prisoner by his superiors, and jailed in Toledo, where he was kept under a brutal
regimen that included public lashing before the community at least weekly, and severe
isolation in a tiny stifling cell barely large enough for his body. He managed to escape nine
months later, on 15 August 1578. In the meantime, he had composed a great part of his most
famous poem Spiritual Canticle during this imprisonment; his harsh sufferings and spiritual
endeavours are then reflected in all of his subsequent writings.

After returning to a normal life, he went on with the reformation and the founding of
monasteries for the new Discalced Carmelite order, which he had helped found along with his
fellow St. Teresa de Ávila.

He died on 14 December 1591. His writings were first published in 1618, and he was
canonized by Benedict XIII in 1726. In 1926, he was declared a Doctor of the Church by Pope
Pius XI. When inserted into the Roman Catholic calendar of saints in 1738, his feast day was
assigned to 24 November.[3] Pope Paul VI moved it to the dies natalis (birthday to heaven) of
the saint, 14 December.[4]
St. John of the Cross is considered one of the foremost poets in the Spanish language.
Although his complete poems add up to less than 2500 verses, two of them—the Spiritual
Canticle and Dark Night of the Soul are widely considered to be among the best poems ever
written in Spanish, both for their formal stylistic point of view and their rich symbolism and

The Spiritual Canticle is an eclogue in which the bride (representing the soul) searches for
the bridegroom (representing Jesus Christ), and is anxious at having lost him; both are filled
with joy upon reuniting. It can be seen as a free-form Spanish version of the Song of songs at
a time when translations of the Bible into the vernacular were forbidden.
Dark Night of the Soul (from which the spiritual term Dark Night of the Soul takes its name)
narrates the journey of the soul from her bodily home to her union with God. It happens during
the night, which represents the hardships and difficulties she meets in detachment from the
world and reaching the light of the union with the Creator. There are several steps in this
night, which are related in successive stanzas. The main idea of the poem can be seen as the
painful experience that people endure as they seek to grow in spiritual maturity and union
with God. A year after writing this poem, in 1586 he wrote a commentary on Dark Night of the
Soul with the same title. This commentary explains the meaning of the poem verse by verse.
Canadian world music artist Loreena McKennitt composed the music for and recorded a "song"
version of the poem on her 1994 album The Mask and Mirror.
St. John also wrote four treatises on mystical theology, two of
them concerning the two poems above, and supposedly
explaining the meaning of the poems verse by verse and even
word by word. He actually proves unable to follow this scheme
and writes freely on the subject he is treating at each time.
The third work, Ascent of Mount Carmel is a more systematic
study of the ascetical endeavour of a soul looking for perfect
union, God, and the mystical events happening along the way.
A four stanza work, Living Flame of Love describes a greater
intimacy, as the soul responds to God's love. These, together
with his Dichos de Luz y Amor, or "Sayings of Light and Love,"
and St. Teresa's writings, are the most important mystical
works in Spanish, and have deeply influenced later spiritual
writers all around the world. Among these can be named T. S.

Eliot, Thérèse de Lisieux, Edith Stein (Teresa Benedicta of the Cross), and Thomas Merton.
John has also influenced philosophers (Jacques Maritain), theologians (Hans Urs von
Balthasar), and pacifists (Dorothy Day, Daniel Berrigan, and Philip Berrigan).

The Messenger gave an entire album of Teachings on some of John's work.


WIKI Brother Lawrence was a lay brother in a Carmelite monastery, who is today most
commonly remembered for the closeness of his relationship to God as recorded in the classic
Christian text, The Practice of the Presence of God.
Brother Lawrence was born Nicholas Herman in the region of Lorraine, located in modern
day eastern France. He received a revelation of the providence and power of God at the age of
18, but it would be another six years before he joined the Discalced Carmelite Priory in Paris.
In this intervening period he fought in the Thirty Years' War and later served as a valet.
Nicholas entered the priory in Paris as a lay brother, not having the education necessary to
become a cleric, and took the religious name, "Lawrence of the Resurrection". He spent
almost all of the rest of his life within the walls of the priory, working in the kitchen for most of
his life and as a repairer of sandals in his later years.
Yet despite, or perhaps because of his somewhat lowly position, his character attracted
many to him. He was known for his profound peace and many came to seek spiritual guidance
from him. The wisdom that he passed on to them, in conversations and in letters, would later
become the basis for the book, The Practice of the Presence of God. This work was compiled
after Brother Lawrence died by one of those whom he inspired, Father Joseph de Beaufort,
later vicar general to the Archbishop of Paris. It became popular among Catholics and
Protestants alike, with John Wesley and A. W. Tozer being among those who recommended it.
As a young man, Herman's poverty forced him into joining the army, and thus he was
guaranteed meals and a small stipend. During this period, Herman had an experience that set
him on a unique spiritual journey; it wasn't, characteristically, a supernatural vision, but a
supernatural clarity into a common sight.
In the deep of winter, Herman looked at a barren tree, stripped of leaves and fruit, waiting silently and
patiently for the sure hope of summer abundance. Gazing at the tree, Herman grasped for the first time
the extravagance of God's grace and the unfailing sovereignty of divine providence. Like the tree, he
himself was seemingly dead, but God had life waiting for him, and the turn of seasons would bring
fullness. At that moment, he said, that leafless tree "first flashed in upon my soul the fact of God," and a
love for God that never after ceased to burn. Sometime later, an injury forced his retirement from the
army, and after a stint as a footman, he sought a place where he could suffer for his failures. He thus
entered the Discalced Carmelite monastery in Paris as Brother Lawrence.
He was assigned to the monastery kitchen where, amidst the tedious chores of cooking and
cleaning at the constant bidding of his superiors, he developed his rule of spirituality and
work. In his Maxims, Lawrence writes, "Men invent means and methods of coming at God's
love, they learn rules and set up devices to remind them of that love, and it seems like a world
of trouble to bring oneself into the consciousness of God's presence. Yet it might be so simple.
Is it not quicker and easier just to do our common business wholly for the love of him?"
For Brother Lawrence, "common business," no matter how mundane or routine, was the
medium of God's love. The issue was not the sacredness or worldly status of the task but the
motivation behind it. "Nor is it needful that we should have great things to do. . . We can do
little things for God; I turn the cake that is frying on the pan for love of him, and that done, if
there is nothing else to call me, I prostrate myself in worship before him, who has given me
grace to work; afterwards I rise happier than a king. It is enough for me to pick up but a straw
from the ground for the love of God."
Brother Lawrence retreated to a place in his heart where the love of God made every detail
of his life of surpassing value. "I began to live as if there were no one save God and me in the
world." Together, God and Brother Lawrence cooked meals, ran errands, scrubbed pots, and
endured the scorn of the world.
He admitted that the path to this perfect union was not easy. He spent years disciplining his
heart and mind to yield to God's presence. "As often as I could, I placed myself as a worshiper
before him, fixing my mind upon his holy presence, recalling it when I found it wandering from
him. This proved to be an exercise frequently painful, yet I persisted through all difficulties."
Only when he reconciled himself to the thought that this struggle and longing was his
destiny did he find a new peace: his soul "had come to its own home and place of rest." There
he spent the rest of his 80 years, dying in relative obscurity and pain and perfect joy.


"It was in 1572 that nature took up the challenge of Aristotle,

who had claimed more than a thousand years earlier that the
heavens were immutable, but the stars were fixed, that nothing
could ever change in the skies. In the 14th year of Elizabeth's
happy reign, the heavens proved him wrong. A marvelous new
star [a comet] flashed out of the constellation Cassiopeia. The
star was as short-lived as it was a brilliant. Within a year and a
half, it was gone, leaving behind a world startled by this
awesome portent. Tyco Brahe, a Danish astronomer, was the
first to record its appearance. He reported it as a being brighter
than Venus, so bright that it could be clearly seen even in the
fullest light of day. Some said it was a comet; others, a star. Some said it had the same
luminous appearance as the star that guided the Magi, the Bethlehem Star, which had
appeared so mysteriously 1500 years before.
Whatever it was called, it was a strange sight in the heavens during the months that it could
be clearly seen. After 16 months the Guest Star disappeared, never to shine again, leaving
even the astronomers musing over its appearance in the "unchangeable" heavens. The
portent of the star of 1572 was not easily understood. But one man had claimed to know all
about it—the famous Swiss mystic Theophrastus Bombastus von Hohenheim, better known as
Paracelsus. He died 20 years before Francis [Bacon] was born, but he had been confidently
prophesying the coming of the comet for many years. When it comes, he predicted, it will be
"a harbinger" of a great renovation of society—"the coming revolution," he called it. The
comet would announce a presence of "a marvelous being... who as yet lives not, and who shall
reveal many things." This being would be a master of all arts, bearing three divine gifts to
change the face of the world.
Prophecies of comets, stars and rarely gifted beings did not ring as strangely in the ears of
Elizabethans as they do in our ears today. (And we, in our time, do not treat them as scornfully
as did our brothers 50 years ago.) Just who this great master of all arts would be only the gods
in heaven could know for certain, but the one man of that time who came closest to fulfilling
Paracelsus' prophecy was our man of mystery, Francis Bacon.
Francis was about 12 years old at the time of the appearance of the star, but already he was
showing the marks of genius. He was a young prodigy coming into his adulthood, ready to
leave the security and warmth of the Bacon home for a broader life as a student at Trinity
College, on the River Cam at Cambridge. Was his coming of age the event prophesied by
Paracelsus? Some Baconians believed that it was and that the three gifts are Bacon's outer
philosophical and scientific writings, the plays of Shakespeare, and his involvement with the
Rosie-Crosse and Freemasonry movements."
The Shakespeare Code, pp. 35 &36.


Circa 1600, per The Bridge to Freedom material [of whatever veracity it may be]

"Born to the throne of England, but denied its authority, my soul did weep in sorrow and
frustration. Stirring within my consciousness was a "seed idea," born of the Father of Light, but
not yet nourished and developed to the point where it might be efficaciously utilized by
mankind. Yet, such is the confusion of the outer consciousness, that often by effort of human
will such ideas are aborted or stillborn before their time. This wisdom of abiding in the will of
the father (who will see that the fruit of his seeds matures at the right time) comes with
suffering, with illumination and with grace. So I learned that the world brotherhood was not to
be the outcome of a dynasty of human kings but of a spiritual bond of selflessness, impersonal
service and shared vision at a later day. ...
A great Master and dear friend, beloved Jesus, had been tempted, long before me, to accept
a human throne in order to utilize the position of authority to further his teachings. He wisely

rebuked the interceding advocate for temporal power. Long before his ministry, another (Lord
Buddha) renounced an already secured throne to find the heart of God and embody the spirit
of that heart for his fellowmen.
It comes to every man in his time—an opportunity to relinquish all power and authority into
the hands of the Father of Light. When the great surrender is made—then the VICTORY does
I remember well when my call came! I remember the dreams, visions unfulfilled, hopes and
plans resulting from communion with my Maker, there remained yet ephemoral phantoms,
some woven into words which would outlive the garment of flesh I wore (the Shakespearian
classics, Bacon's utopia, etc.).
To leave all these dreams and plans unfulfilled was not an easy task. Yet, those far greater
than I, looking upon the future with unbound eyes, recommended that I prepare to come
HOME. Other souls, strong and true, promised to weave their life energies into completing the
pattern of my freedom star!
I remember yet how, after winding up my personal affairs as best I could, I left England and
crossed the Channel. The rough and choppy seas and the heavy fogs brought to remembrance
another crossing. Then only faith sustained us as we journeyed to the shores of the land where
one day my vision would become fact (as Columbus).
The generous nobleman with graceful horses waiting on the shores of France, the long
journey across the green fields, the snug villages, the more difficult mountain passes into
Transylvania—these are all burned into my heart forever! The kind welcome of my host and
friend, the enjoyment of the peaceful woodland, the soft bird song, the early spring flowers—
all these tie my heart yet to dear "Mother Earth" and all who live upon her."
The Bridge to Freedom Journal, Book 2; pp. 278 & 279

Francis Bacon lived [as Francis Bacon] from 22 January 1561 till 9 April 1626.
It is believed that Francis Bacon made it appear that he died on Easter Sunday, April 9, 1626,
and that he even attended his own "funeral" in disguise. He then traveled secretly to
Transylvania (now part of Romania) to the Rakoczy Mansion, where he continued preparations
for his physical Ascension under the direct training of "the Master R", the Great Divine
Director. This is area is where one of Saint Germain’s etheric retreats is located. Finally on
May 1, 1684 he made his physical Ascension. He asked the Karmic Board for a special
Dispensation to allow him to function in a physical tangible body — even though he was
already an Ascended Master. He was granted his request at the direct intercession of the
Goddess of Liberty, and reappeared as "Le Comte de Saint Germain", the "Wonderman of
Europe" in the 18th and 19th centuries. John the Baptist, who had been embodied as Elijah
the Prophet, had ascended and then come back to clear the way for Jesus. Such things are
quite rare.

During the first half of the 1600s, the Puritan revolution in England gained great power.
According to my view, it its heart it was a revolution for purity in Church and State, whatever
its imperfections and the tragedy of Ireland. The English Civil war, spearheaded by Oliver
Cromwell and Henry Ireton, was the beginning of the American Revolution, almost a dress
rehearsal in some ways. They cut off the head of the King for gross abuse of his office and his
disrespect of the rights of his people. Although the rights of people had often been known and
respected under many Catholic Kings, there had been to many cases where kingship had
become absolute, idolatrous and been highly abused, especially so in England. From this point
the power of Kings would no longer be absolute to the point of idolatry, an open door for
Nephilim tyranny. The rise of electoral republics would come to the fore.
Saint Germain apparently had as one of his ideas the desirability of the forging of a United
States of Europe, as part of an eventual united republics of a world republic. When one looks
at the tragic, bloodsoaked history and future of Europe, his desire is understandable. When
that failed, he went to work on the United States of America.

The Infant of Prague

History of the Infant Jesus of Prague

By Anders Wong

The devotion to the Holy Child Jesus has been a tradition of the Catholic Church for a very
long time. This devotion is a veneration of our Lord's sacred Infancy. Many saints had a very
strong devotion to the Divine Child, notably St. Therese of the Child Jesus, St. Francis of Assisi,
St. Anthony of Padua, and St. Teresa of Avila.
Prague is the capitol city of the Czech Republic, which is at the very central of Europe with
Germany, Poland, Russia and Austria as its neighbours. The history of the Infant Jesus of
Prague started in the 17th century when a statue of the Infant Jesus was brought into Bohemia
(now Czech Republic) and eventually was given to the Discalced Carmelites in Prague. Since
then, the statue has remained in Prague and has drawn many devotees worldwide to go and
honor the Holy Child. Many graces, blessings, favors and miraculous healings have been
received by many who petitioned before the Infant Jesus.

The exact origin of the Infant Jesus statue was not truly known, but historical sources point
to a small 28cm high sculpture of the Holy Child with a bird in his right hand carved in around
the year 1340. Many other Infant Jesus sculptures were also carved by famous masters
throughout Europe in the Middle Ages.
The popularity of the Child Jesus grew in the Baroque period in Spain which may have been
caused by the visions of St. Teresa of Avila. A number of sculptures made in Spain eventually
found their way to Prague. These sculptures were made of wax, ivory, and bronze and were
dressed in garments reflecting the aristocratic fashion of that period.
It is unknown to this date which of those early sculptures that got to Prague was the exact
origin of the Infant Jesus of Prague. It was speculated that it came from a monastery in
Bohemia and from there it was obtained by Dona Isabella Manrique who gave it as a wedding
gift to her daughter Marie Manrique who married a noble of the Czech kingdom. Later, the
Holy Infant statue was again given to Marie's daughter Polyxena as a wedding gift in 1587. In
1628, Lady Polyxena presented the statue to the Carmelites at the Church of the Virgin Mary
the Victorious in Mala Strana saying, "I am giving you what I most esteem of my possessions.
Keep the sculpture in reference and you will be well off". This statue then became known as
the Infant Jesus of Prague. It stands 47 cm high (includes a 2cm base) and has a long gown
around the wax body.
Shortly after 1628, the Saxons and the Swedes took turns to invade Prague and the
Carmelites had to flee and the veneration of the Holy Infant ceased. It was not until 1638 that
a young priest named Fr. P. Cyril, a Matre Dei, returned to Prague and found the Holy Infant
statue buried in the ruins of the Lady of Victory church. Fr. Cyril cleaned the statue and placed
it in the oratory for worship. While he was praying before the Infant Jesus, he heard the Infant
Jesus say, "Have pity on Me and I will have pity on you. Give Me My hands and I will give you
peace. The more you honor Me, the more I will bless you".
The repairing of the statue's hand was a miracle since Fr. Cyril and his peers did not have
the financial resources nor the know-how to repair it. Through prayer, Fr. Cyril asked the
Blessed Virgin Mary in several occassions to provide the necessary funds for fixing the Infant
statue. The Divine Infant spoke to him again, "Place Me near the entrance of the sacristy and
you will receive aid". Fr. Cyril then did what he was told and in a few days time, the statue was
fixed by a man who came to the sacristy to offer help.
Since the statue was fixed, a number of miracles had occurred and the word began to
spread, resulting in a large increase of veneration to the Holy Child. This includes the Czech
nobles as well. These early miracles were recorded in a book by P. Emerich a St Stephano,
published in German in 1736 and in Czech in 1749.

In 1641, an altar was built for the Infant Jesus in the church, and in 1644 a chapel was built,
but was not completed until 1654. Many nobles of the time had greatly supported the Infant
Jesus, among them were Lady Polyxena, King Ferdinard (Czech), King Charles Gustav
(Sweden), and Bernard Ignatius of the Lords of Martinic. It is interesting to note that the crown
over the Divine Infant's head came from Bernard Ignatius, who presented the Infant statue
with a little gold crown set with precious stones and jewels on January 14, 1651 during a
procession that carried the Infant Jesus statue from the Lady of Victory church to other Prague
churches. The Infant Jesus was solemnly coronated on April 4, 1655 by the Archbishop Josef
Corta acting for Cardinal Harrach III who was sick.
After that period, Prague went through more wars and unrest but the church and the Infant
Jesus chapel was miraculously protected. In 1776 the altar was rebuilt using marble and two
huge sculptures of the Blessed Virgin Mary and St. Joseph were placed to the left and right
sides of the altar. The Holy Infant was kept in a glass case standing on a pedestal engraved
with crystals, and surrounding the Infant were twenty angels in gold.
Since then copies of the Infant Jesus were made and distributed throughout European
churches. The Spanish colonial efforts later brought the Infant Jesus to the Philippines and to
central America. And since then, the devotion has kept spreading to all parts of the world.

The Lady of Victory church was officially returned back to the Discalced Carmelites in 1993
since the takeover by the Maltese Knights in 1784. Today, thousands of pilgrims pay homage
to the Infant of Prague each year. The tradition of the Infant Jesus procession and the
coronation continues to this day. On May 27,1995, a solemn procession of the Infant Jesus
took place in the streets of Prague with Cardinal Sin of Manila (Philippines) and Cardinal Vlk of
Prague leading the procession. This ceremony was the closing highlight of the annual Feast of
the Infant Jesus in Prague.
As the devotion to the Infant Jesus spreads throughout the world, many parishes now offer
Holy Mass and novenas to honor the Holy Child of God and many prayer groups have been
formed. Jesus has kept His promise that the more that He is honored, the more that He will
bless them. This is truly evidenced by the many favors He has granted to those who ask Him.

Footnotes :
1. Forbelsky, Royt, Horyna : Holy Infant of Prague, Arentinum, Prague, 1992
2. 'Devotion to the Infant Jesus of Prague', Tan Books, Rockford, 1975
3. ibid. #2
4. ibid. #1
Sources :
1. Daughters of St. Paul : Infant of Prague Devotions, St. Paul Books & Media, Boston, 1992
2. Joan Cruz : Prayers and Heavenly Promises, Tan Books, Rockford, 1990
3. Lady of Victory Parish, Prague, Czech Republic
4. Sanctuary of the Infant Jesus, Arezano, Italy


Born at Pouy, Gascony, France, in 1580, though some authorities have said 1576; died at
Paris, 27 September, 1660. Born of a peasant family, he made his humanities studies at
Dax.... Ordained in 1600 he remained at Toulouse or in its vicinity acting as tutor while
continuing his own studies. Brought to Marseilles for an inheritance, he was returning by sea
in 1605 when Turkish pirates captured him and took him to Tunis. He was sold as a slave, but
escaped in 1607 with his master, a renegade whom he converted. On returning to France he
went to Avignon to the papal vice-legate, whom he followed to Rome to continue his studies.
He was sent back to France in 1609, on a secret mission to Henry IV... At the request of M. de
Berulle, founder of the Oratory, he took charge of the parish of Clichy near Paris, but several
months later (1612) he entered the services of the Gondi, an illustrious French family, to
educate the children. He also started peasant missions. Several learned Paris priests, won by
his example, joined him. Nearly everywhere after each of these missions, a conference of
charity was founded for the relief of the poor, notably at Joigny, Châlons, Mâcon, Trévoux,
where they lasted until the Revolution.

After the poor of the country, Vincent's solicitude was directed towards the convicts in the
galleys. Before being convoyed aboard the galleys or when illness compelled them to
disembark, the condemned convicts were crowded with chains on their legs onto damp
dungeons, their only food being black bread and water, while they were covered with vermin
and ulcers. Their moral state was still more frightful than their physical misery. Vincent wished
to ameliorate both. Assisted by a priest, he began visiting the galley convicts of Paris,
speaking kind words to them, doing them every manner of service however repulsive. He thus
won their hearts, converted many of them, and interested in their behalf several persons who
came to visit them. A house was purchased where Vincent established a hospital. Soon
appointed by Louis XIII royal almoner of the galleys, Vincent profited by this title to visit the
galleys of Marseilles where the convicts were as unfortunate as at Paris; he lavished his care
on them and also planned to build them a hospital; but this he could only do ten years later.
Meanwhile, he gave on the galley of Bordeaux, as on those of Marseilles, a mission which was
crowned with success (1625).

Congregation of the Mission

The good wrought everywhere by these missions together with the urging of Mme de Gondi
decided Vincent to found his religious institute of priests vowed to the evangelization of
country people--the Congregation of Priests of the Mission....

Work for the Poor

Vincent de Paul had established the Daughters of Charity almost at the same time as the
exercises des ordinands. At first they were intended to assist the conferences of charity. When
these conferences were established at Paris (1629) the ladies who joined them readily brought
their alms and were willing to visit the poor, but it often happened that they did not know how
to give them care which their conditions demanded and they sent their servants to do what
was needful in their stead. Vincent conceived the idea of enlisting good young women for this
service of the poor. ...When their number increased he grouped then into a community under
her direction, coming himself every week to hold a conference suitable to their condition.
Besides the Daughters of Charity Vincent de Paul secured for the poor the services of the
Ladies of Charity, at the request of the Archbishop of Paris. He grouped (1634) under this
name some pious women who were determined to nurse the sick poor entering the Hotel-Dieu
to the number of 20,000 or 25,000 annually; they also visited the prisons. Among them were
as many as 200 ladies of the highest rank. After having drawn up their rule St. Vincent upheld
and stimulated their charitable zeal. It was due to them that he was able to collect the
enormous sums which he distributed in aid of all the unfortunates. Among the works, which
their co-operation enabled him to undertake, that of the care of foundlings was one of the
most important. Some of the foundlings at this period were deliberately deformed by

miscreants anxious to exploit public pity. Others were received into a municipal asylum called
"la couche", but often they were ill-treated or allowed to die of hunger. The Ladies of Charity
began by purchasing twelve children drawn by lot, who were installed in a special house
confided to the Daughters of Charity and four nurses. Thus years later the number of children
reached 4000; their support cost 30,000 livres; soon with the increase in the number of
children this reached 40,000 livres.
With the assistance of a generous unknown who placed at his disposal the sum of 10,000
livres, Vincent founded the Hospice of the Name of Jesus, where forty old people of both sexes
found a shelter and work suited to their condition. This is the present hospital of the
uncurables. The same beneficence was extended to all the poor of Paris but the creation of
the general hospital which was first thought of by several Ladies of Charity, such as the
Duchesse d'Aiguillon. Vincent adopted the idea and did more than anyone for the realization
of what has been called one of the greatest works of charity of the seventeenth century, the
shelteringof 40,000 poor in an asylum where they would be given a useful work. Inanswer St.
Vincent's appeal the gifts poured in. The king granted the lands of the Salpétriere for the
erection of the hospital, with a capital of 50,000 liveres and an endowment of 3000; Cardinal
Mazarin sent 100,000 livres as first gift, Président de Lamoignon 20,000 crowns, a lady of the
Bullion family 60,000 livres. St. Vincent attached the Daughters of Charity to the work and
supported it with all his strength.
St. Vincent's charity was not restricted to Paris, but reached to all the provinces desolated by
misery. In that period of the Thirty Years War known as the French period, Lorraine, Trois-
Evechés, Franche-Comté, and Champagne underwent for nearly a quarter of a century all the
horrors and scourges which then more than ever war drew in its train. Vincent made urgent
appeals to the Ladies of Charity; it has been estimated that at his reiterated requests he
secured 12,000 livres equivalent to $60,000 in our time (1913). When the treasury was empty
he again sought alms which he dispatched at once to the stricken districts. When contributions
began to fail Vincent decided to print and sell the accounts sent him from those desolated
districts; this met with great success, even developing a periodical newspaper called "Le
magasin charitable". Vincent took advantage of it to fund in the ruined provinces the work of
the potages économiques, the tradition of which still subsists in our modern economic
kitchens. He himself compiled with minute care instructions concerning the manner of
preparing these potages and the quantity of fat, butter, vegetables, and bread which should
be used. He encouraged the foundation of societies undertaking to bury the dead and to clean
away the dirt which was a permanent cause of plague. They were often headed by the
missionaries and the Sisters of Charity. Through them also Vincent distributed to their land. At
the same time, in order to remove them from the brutality of the soldiers, he brought to Paris
200 young women whom he endeavored to shelter in various convents. and numerous
children whom he received at St-Lazare. He even founded a special organization for the relief
of the nobility of Lorraine who had sought refuge in Paris.
All these benefits had rendered the name of Vincent de Paul popular in Paris and even at the
Court. Richelieu sometimes received him and listened favorably to his requests; he assisted
him in his first seminary foundations and established a house for his missionaries in the village
of Richelieu. On his deathbed Louis XIII desired to be assisted by him: "Oh, Monsieur Vincent",
said he, "if I am restored to health I shall appoint no bishops unless they have spent three
years with you." His widow, Ann of Austria, made Vincent a member of the council of
conscience charged with nominations to benefices. These honors did not alter Vincent's
modesty and simplicity. He went to the Court only through necessity, in fitting but simple
garb. He made no use of his influence save for the welfare of the poor and in the interest of
the Church. Under Mazarin, when Paris rose at the time of the Fronde (1649) against the
Regent, Anne of Austria, who was compelled to withdraw to St-Fermain-en-Laye, Vincent
braved all dangers to go and implore her clemency in behalf of the people of Paris and boldly
advised her to sacrifice at least for a time the cardinal minister in order to avoid the evils
which the war threatened to bring on the people. He also remonstrated with Mazarin himself.
His advice was not listened to. St. Vincent only redoubled his efforts to lessen the evils of the
war in Paris. Through his care soup was distributed daily to 15,000 or 16,000 refugees or
worthy and poor; 800 to 900 young women were sheltered; in the single parish of St. Paul the

Sisters of Charity made and distributed soup every day to 500 poor, besides which they had to
care for 60 to 80 sick. During this time Vincent, indifferent to dangers which he ran, multiplied
letters and visits to the Court at St-Denis to win minds to peace and clemency; he even wrote
a letter to the pope asking him to intervene and to interpose his mediation to hasten peace
between the two parties.
Vincent's zeal and charity went beyond the boundaries of France. As early as 1638 he
commissioned his priests to preach to the shepherds of the Roman Campagna.... He sent
others to Ireland, Scotland, the Hebrides, Poland, and Madagascar (1648-60). Of all the works
carried on abroad none perhaps interested him so much as the poor slaves of Barbary, whose
lot he had once shared. These were from 25,000 to 30,000 of these unfortunates divided
chiefly between Tunis, Algiers, and Bizaerta. Christians for the most part, they had been
carried off from their families by the Turkish corsairs. They were treated as veritable beasts of
burden, condemned to frightful labour, without any corporal or spiritual care. Vincent left
nothing undone to send them aid as early as 1645 he sent among them a priest and a brother,
who were followed by others. .... They gave frequent missions to them, and assured them the
services of religion.
At the same time they acted as agents with their families, and were able to free some of
them. Up to the time of St. Vincent's death these missionaries had ransomed 1200 slaves, and
they had expended 1,200,000 liveres in behalf of the slaves of Barbary, not to mention the
affronts and persecutions of all kinds which they themselves had endured from the Turks. This
exterior life so fruitful in works had its source in a profound spirit of religion and in an interior
life of wonderful intensity. He was singularly faithful to the duties of his state, careful to obey
the suggestions of faith and piety, devoted to prayer, meditation, and all religious and ascetic
exercises. Of practical and prudent mind, he left nothing to chance; his distrust of himself was
equalled only by his trust in Providence; when he founded the Congregation of the Mission and
the Sisters of Charity he refrained from giving them fixed constitutions beforehand; it was only
after tentatives, trials, and long experience that he resolved in the last years of his life to give
them definitive rules. His zeal for souls knew no limit; all occasions were to him opportunities
to exercise it. When he died the poor of Paris lost their best friend and humanity a benefactor
unsurpassed in modern times.



...From early childhood, Margaret was described as showing intense love for the Blessed
Sacrament (the Eucharist), and as preferring silence and prayer to childhood play. After her
First Communion at the age of nine, she practised in secret severe corporal mortification until
paralysis confined her to bed for four years. At the end of this period, having made a vow to
the Blessed Virgin to consecrate herself to religious life, she was instantly restored to perfect
She had visions of Christ, which she thought were a normal part of human experience and
continued to practise austerity, but became convinced that her childhood vow was not binding
and took part in balls and similar pleasures. However, in response to a vision of Christ,
crucixfied but alive, that reproached her for forgetfulness of him, claiming his Heart was filled
with love for her due to her promise, she entered, when almost 24 years of age, the Visitation
Convent at Paray-le-Monial on 25 May 1671, intending to become a nun.
She was subjected to many trials to prove the genuineness of her vocation.

"St. Margaret Mary (22 July 1647 – 17 October 1690) wrote to King Louis XIV of France telling
him to consecrate France to the Sacred Heart of Jesus and place the Sacred Heart on the flag
of France. The King refused to do both things. The result: the royal power deteriorated in
France. When Louis XVI was a prisoner in the Temple in 1792, he finally made that
consecration, but he did it without the adhesion of the French people. He still had the de jure
power to make the consecration, but no longer a de facto power. It was already too late." A
Catholic website


O most holy Heart of Jesus, fountain of every blessing,

I adore Thee, I love Thee and with a lively sorrow for my sins,
I offer Thee this poor heart of mine.
Make me humble, patient, pure and wholly obedient to Thy will.
Grant, good Jesus, that I may live in Thee and for Thee.
Protect me in the midst of danger; comfort me in my afflictions;
give me health of body, assistance in my temporal needs,
Thy blessing on all that I do, and the grace of a holy death.
Within Thy Heart I place my every care.
In every need let me come to Thee with humble trust saying,
"Heart of Jesus, help me."

Merciful Jesus, I consecrate myself today and always to Thy Most Sacred Heart.
Most Sacred Heart of Jesus I implore, that I may ever love Thee more and more.
Most Sacred Heart of Jesus, I trust in Thee.
Most Sacred Heart of Jesus, have mercy on us!
Sacred Heart of Jesus, I believe in Thy love for me.
Jesus, meek and humble of heart, make my heart like unto Thine.
Sacred Heart of Jesus, Thy Kingdom Come.
Most Sacred Heart of Jesus, convert sinners, save the dying, deliver the Holy Souls in

"It is related in the life of Saint Margaret Mary Alacoque, a nun of the Order of the Visitation,
that our Saviour revealed ... his wish that in our times the devotion and feast of his Sacred
Heart should be established and propagated in the Church, in order that devout souls should
by their adoration and prayer make reparation for the injuries his heart constantly receives
from ungrateful men when he is exposed in the Sacrament upon the Altar...
"While this devout virgin was one day praying before the Most Holy Sacrament,
Jesus Christ showed her his heart surrounded by thorns, with a cross on the top and

in a throne of flames; and then he said thus to her: 'Behold the heart that has so
much loved men, and has spared nothing for love of them, even to consuming itself
to give them pledges of its love, but which receives from the majority of men no
other recompense but ingratitude, and insults towards the Sacrament of love; and
what grieves me most is, that these hearts are consecrated to me.'
"And then he desired her to use her utmost endeavors in order that a particular feast should
be celebrated in honor of his divine heart on the first Friday after the Octave of Corpus Christi.
And this for three reasons:
1. In order that the faithful should return thanks to him for the great gift which he has left
them in the adorable Eucharist;
2. In order that loving souls should make amends by their prayers and pious affections for
the irreverences and insults which he has received and still receives from sinners in this Most
Holy Sacrament;
3. In order that they might make up also for the honor which he does not receive in so many
churches where he is so little adored and reverenced.
And he promised that he would make the riches of his Sacred Heart abound towards those
who should render him this honor, both on the day of this feast, and on every other day when
they should visit him in the Most Holy Sacrament."


1. I will give them all the graces necessary for their state in life.
2. I will give peace in their families.
3. I will console them in all their troubles.
4. They shall find in My Heart an assured refuge during life and especially at the hour of
5. I will pour abundant blessings on all their undertakings.
6. Sinners shall find in My Heart the source and infinite ocean of mercy.
7. Tepid souls shall become fervent.
8. Fervent souls shall speedily rise to great perfection.
9. I will bless the homes in which the image of My Sacred Heart shall be exposed and
10. I will give to priests the power to touch the most hardened hearts.
11. Those who propagate this devotion shall have their name written in My Heart, and it shall
never be effaced.
12. The all-powerful love of My Heart will grant to all those who shall receive Communion on
the First Friday of nine consecutive months the grace of final repentance; they shall not die
under My displeasure, nor without receiving their Sacraments; My Heart shall be their assured
refuge at the last hour.

After Margaret Mary's death, on 17 October 1690, the devotion to the Sacred Heart was
fostered by the Jesuits and the subject of controversies within the Church. It was not officially
recognized till 75 years after her death.[3]
The discussion of her own mission and qualities continued for years. All her actions, her
revelations, her spiritual maxims, her teachings regarding the devotion to the Sacred Heart, of
which she was the chief exponent as well as the apostle, were subjected to the most severe
and minute examination, and finally the Sacred Congregation of Rites passed a favourable
vote on the heroic virtues of this "servant of God".
St. Margaret Mary also wrote to missionary priests to make them aware of the devotion, and
it began to spread in pious circles. One of those who heard about it was St. John Eudes, who
soon after embarked on his great work as the apostle of the devotion to the Sacred Hearts of
Jesus and Mary.
A great orator, he founded a new congregation hoping that, with the prestige of his sanctity
and the work of that institution, the devotion would take off in France. But this did not happen.
There was another refusal of grace. This time it was not the refusal of the King, but the
hardness of heart of the French people. The devotion made little impression and did not raise

great enthusiasm. The writings of John Eudes, who became a saint, formed the basis for a
generalized devotion to the Sacred Hearts in the 19th century, but the 18th century did not
accept that devotion. He was a kind of rejected prophet who fought with all his strength
unsuccessfully against the tepidity of the French Catholics."

"St. John Eudes was born in 1601 in the village of Ri, Normandy, France, to pious parents
who consecrated him to the Holy Virgin. In 1615 he made a vow of chastity while he was
studying with the Jesuits of Caen. On that occasion he consecrated himself to Mary, and from
then was notable for his fervent devotion to her.

He left the Jesuits to enter the Congregation of the Oratory, founded by the famous Fr. Pierre
de Berulle, who worked to re-establish orthodoxy of doctrine and sanctity of life among the
clergy. St. John Eudes thought that the training of priests should also be a priority, so in 1643,
he left the Oratory and founded the Society of Jesus and Mary (the Eudists Fathers) to
specialize in seminary education. Its first seminary opened in Caen, shortly followed by many
In order to convert women of ill-fame and assist those who had converted from a wayward
life, he founded another institution, the Congregation of Our Lady of Charity. He also instituted
the parish mission to evangelize the neglected souls. For long years, he preached to large
crowds in churches or the open fields, or in the courts of nobles and the King. His sermons
were known for his strong condemnation of the vices of his audience and their great
eloquence supported by his eminent sanctity.
He spread the devotion to the Sacred Hearts of Jesus and Mary, and was responsible for
getting the church to accept liturgical offices in its honor. Always faithful to the Chair of Peter,
he was persecuted by the Jansenists, whom he counter-attacked with energy.
He died August 19, 1680, pronouncing the names of Jesus and Mary.
Anyone who reads the revelations of St. Margaret Mary Alacoque sees that the goal of those
apparitions was to inaugurate devotion to the Sacred Heart of Jesus. One of its main
characteristics was to move tepid Catholics out of their their tepidity, to light the love of God
in souls that had cooled. St. Margaret Mary received that devotion as a great treasure, but she
was a Visitation religious who could not leave her convent. Her mission was to record the
devotion, practice it, and become a saint. Her canonization was a confirmation and approval of
the Church for that devotion."

FRANCE: Saint John Vianney
This great saint of France shows the great Christian Way surging forward again and again as
souls of great love are sent relentlessly to keep and develop more and more the Way.

WIKI "All that we do without offering it to God is wasted," St. John Vianney preached.
According to Catholic theology, the worth of an action in the eyes of God is found in the
intention, i.e. what takes place in the heart of each person, on whether the person lives based
on the love for God (the greatest commandment) or love for self. Thus, Catholic spirituality
encourages the practice of fixing one's intention towards loving God at the very beginning of
the day, through the morning offering. Catholic authors also encourage repeating this offering
throughout the day, especially at the start of one's professional work which takes a large part
of each day.
The morning offering is an essential part of the theology of sanctification of work, or the use
of work, secular or otherwise, as a means of arriving at personal sanctity. The other element in
this theology is the actual work done with spirit of excellence in consonance with the intention
of offering something "worthy" to the sanctity, majesty and the goodness of the Father God.
This theology is also supported by private revelation to some saints. For example, Sr. Josefa
Menendez (1890-1923) reported that she heard Jesus Christ tell her: "When you awake, enter
at once into My Heart, and when you are in it, offer My Father all your actions united to the
pulsations of My Heart . . . If [a person is] engaged in work of no value in itself, if she bathes it
in My Blood or unites it to the work I Myself did during My mortal life, it will greatly profit
souls . . . more, perhaps, than if she had preached to the whole world. You will be able to save
many souls that way."
St. Mechtilde (1241-1298), a popular saint during the time of Dante and who was mentioned
in his Divine Commedy, also had visions of Jesus Christ and transmitted the following words of
Jesus: "When you awake in the morning, let your first act be to salute My Heart, and to offer
Me your own... Whoever shall breathe a sigh toward Me from the bottom of his heart when he
awakes in the morning and shall ask Me to work all his works in him throughout the day, will
draw Me to him. . . For never does a man breathe a sigh of longing aspiration toward Me
without drawing Me nearer to him than I was before."
In 1959, Pope John XXIII issued Sacerdotii Nostri Primordia, an encyclical on St. John Vianney,
praising him for several things, including:
♦ his "voluntary affliction of his body" which "led him to abstain almost completely from
food and from sleep, to carry out the harshest kinds of penances, and to deny himself
with great strength of soul."
♦ Vianney engaged in these mortifications as penance on behalf of the sinners he
ministered to: "I impose only a small penance on those who confess their sins properly;
the rest I perform in their place."
♦ his life of poverty: "a life that was almost completely detached from the changeable,
perishable goods of this world." The encyclical points out that Vianney said "My secret is
easy ... give everything away and keep nothing for yourself" and that "There are many
people keeping their money hidden away while many others are dying of hunger."
♦ his life of chastity: The encyclical points out that Vianney said "A soul adorned with the
virtue of chastity cannot help loving others; for it has discovered the source and font of
♦ his life of obedience, living in such a way that he "burned himself up like a piece of straw
being consumed on fiery coals."
Vianney took so seriously his administration of the sacrament of Penance that he said : "So
many crimes against God are committed that they sometimes incline us to ask God to end this
world! ... You have to come to the town of Ars if you really want to learn what an infinite
multitude of serious sins there are... Alas, we do not know what to do, we think that there is
nothing else to do than weep and pray to God." The encyclical also notes that Vianney said: "If
there were not very innocent souls to please God and make up for our offenses, how many
terrible punishments we would have to suffer!" Yet, the encyclical also points out that Vianney
said: "God is quicker to forgive than a mother to snatch her child from the fire."

Marie of St Peter, Apostle of the Holy Face (1816 - †1848) was a Carmelite
nun who lived in Tours, France. She is best known for starting the devotion to
the Holy Face of Jesus which is now one of the approved Catholic devotions.
Sister Marie of St Peter, a Carmelite nun in Tours France started the
devotion to the Holy Face of Jesus. She said that in an 1844 vision Jesus told
her: "Oh if you only knew what great merit you acquire by saying even once,
Admirable is the Name of God, in a spirit of reparation for blasphemy."
Another Carmelite nun, Saint Therese of Lisieux was instrumental in
spreading this devotion throughout France in the 1890s with her many
poems and prayers. Eventually Pope Pius XII approved the devotion in 1958 and declared the
Feast of the Holy Face of Jesus as Shrove Tuesday (the Tuesday before Ash Wednesday) for all
Roman Catholics.
This prayer is part of the Roman Catholic devotion to the Holy Face of Jesus and appears in
the book “The Golden Arrow”, the autobiography of Sr. Marie of St Peter. In her book she
wrote that in her visions Jesus told her that an act of sacrilege or blasphemy is like a
"poisoned arrow", hence the name “Golden Arrow” for this reparatory prayer.
Words of the prayer:
May the most holy, most sacred, most adorable,
most incomprehensible and ineffable Name of God
be forever praised, blessed, loved, adored
and glorified in Heaven, on earth,
and under the earth,
by all the creatures of God,
and by the Sacred Heart of Our Lord Jesus Christ,
in the Most Holy Sacrament of the Altar.

From 1844 to 1847 Sister Marie of St Peter reported that she had visions of Jesus and Mary.
She said that in 1844 she had a vision in which Jesus told her: "Those who will contemplate
the wounds on My Face here on earth, shall contemplate it radiant in heaven."
She reported that in her vision, she saw Saint Veronica wiping away the spit and mud from
the face of Jesus with her veil on the way to Calvary. She said that sacrilegious and
blasphemous acts today are adding to the spit and mud that Saint Veronica wiped away that
day. According to Sister Marie of St Peter, in her visions Jesus told her that He desired
devotion to His Holy Face in reparation for sacrilege and blasphemy, which He described as
being like a "poisoned arrow." She wrote The Golden Arrow Holy Face Devotion (Prayer) which
she said wad dictated to her by Jesus. This prayer is now a well known Act of Reparation to
Jesus Christ.
The devotion that she started was promoted by the Venerable Leo Dupont who later came to
be known as the “Holy Man of Tours”. Dupont prayed for and promoted the case for a
devotion to the Holy Face of Jesus for around 30 years. But the documents pertaining to the
life of sister Marie of St. Peter and the devotion were kept by the Church and not released.
Eventually, in 1874 Charles-Théodore Colet was appointed as the new Archbishop of Tours.
Archbishop Colet examined the documents and in 1876 gave permission for them to be
published and the devotion encouraged. The Devotion to the Holy Face of Jesus was
eventually approved by Pope Leo XIII in 1885.
Almost 50 years later, another French Carmelite nun, Saint Therese of Lisieux wrote a
number of poems and prayers in the 1890s that also helped spread the devotion to the Holy
Face. In the 1930s, an Italian nun, Sister Maria Pierina De Micheli associated the image of the
Holy Face of Jesus from the Shroud of Turin with the devotion and made the first Holy Face
Medal. Sister Marie of St Peter had written that Jesus told her:
"As in a kingdom they can procure all that is desired with a coin stamped with the King's
effigy, so in the Kingdom of Heaven they will obtain all they desire with the precious coin of
My Holy Face."[1]

The first Holy Face Medal was offered to Pope Pius XII who accepted it and approved the
devotion in 1958 and declared the Feast of the Holy Face of Jesus as Shrove Tuesday (the
Tuesday before Ash Wednesday) for all Roman Catholics.
Her autobiography and reported revelations are published in the book “The Golden Arrow”.
St. Therese of the Child Jesus of the Holy Face

Saint Therese of Lisieux was also a French nun who received the Carmelite habit in 1889 and
later became known by the religious name "St. Therese of the Child Jesus of the Holy Face".
She was introduced to the Holy Face devotion through her blood sister Pauline, Sister Agnes of
Jesus. Saint Therese wrote many prayers to express the devotion to the Holy Face. She wrote
the words “Make me resemble you, Jesus!” on a small card and attached
a stamp of the Holy Face to it. She pinned the prayer in a small container
over her heart since at that time the Holy Face Medal did not exist. In
August 1895, in her “Canticle to the Holy Face” she wrote:

“Jesus, Your ineffable image is the star which guides my steps.

Ah, You know, Your sweet Face is for me Heaven on earth.
My love discovers the charms of Your Face adorned with tears.
I smile through my own tears when I contemplate Your sorrows”.

Her poems and prayers helped spread the devotion to the Holy Face.

Over 90 years after the first reported visions of Jesus by Sister Marie of
St Peter in Tours France, other Holy Face visions were reported in Italy.
On the first Friday in Lent 1936, Sister Maria Pierina De Micheli, who was born near Milan Italy,
reported a vision in which Jesus told her: “I will that My Face, which reflects the intimate pains
of My Spirit, the suffering and the love of My Heart, be more honored. He who meditates upon
Me, consoles Me”.
Further reported visions of Jesus and Mary urged Sister Maria Pierina to make a medal with
the Holy Face of Jesus. This became known as the Holy Face Medal. On one side the medal
bears a replica of the Holy Shroud of Turin and an inscription based on Psalm 66:2: "Illumina,
Domine, vultum tuum super nos", i.e. "May, O Lord, the light of Thy countenance shine upon
us". On the other side of the medal, there is an image of a radiant Sacred Host, the monogram
of the Holy Name ("IHS"), and the inscription "Mane nobiscum, Domine" i.e. "Stay with us, O
In another vision, Sister Maria Pierina reported that Jesus told her: “Every time my Face is
contemplated I will pour out my love into the heart of those persons, and by means of my Holy
Face the salvation of many souls will be obtained”. She further reported that Jesus wanted a
special Feast on the day before Ash Wednesday in honor of His Holy Face, to be preceded by a
Novena (9 days) of prayers.
Decades earlier, Sister Marie of St Peter had referred to a Holy Face Coin, writing that Jesus
told her:

"As in a kingdom they can procure all that is desired

with a coin stamped with the King's effigy,
so in the Kingdom of Heaven they will obtain all they desire
with the precious coin of My Holy Face."

St. Thérèse of Lisieux
Saint Thérèse de Lisieux (January 2, 1873 – September 30, 1897), or more properly Sainte
Thérèse de l'Enfant-Jésus et de la Sainte Face ("Saint Thérèse of the Child Jesus and of
the Holy Face"), born Marie-Françoise-Thérèse Martin, was a Roman Catholic Carmelite
nun who was canonized as a saint, and is recognized as a Doctor of the Church, one of only
three women to receive that honor. She is also known by many as The Little Flower of
Jesus. [2]
St. Thérèse of Lisieux was born in Alençon, France, the daughter of Louis Martin, a
watchmaker, and Zélie-Marie Guérin, a lacemaker. Both her parents were very religious. Louis
had attempted to become a monk, but was refused because he knew no Latin. Zélie had tried
to become a nun, but was told she didn't have a vocation; instead, she asked God to give her
many children and let them all be consecrated to God. Louis and Zélie met in 1858 and
married only three months later. They had nine children, of whom only five daughters— Marie,
Pauline, Léonie, Céline and Thérèse—survived to adulthood. Thérèse was their youngest child.
Zélie's lace business was so successful that Louis sold his watchmaking shop to his nephew
and handled the traveling end of her lacemaking business. Zélie died of breast cancer in 1877,
when Thérèse was only four years old, and her father sold the
business and moved to Lisieux, in the Calvados Department in
Normandy, where Zélie's brother Isidore Guérin, a pharmacist,
lived with his wife and two daughters
Thérèse studied at the Benedictine Abbey of Notre Dame du Pré.
When she was nine years old, her sister Pauline, who had acted as
a "second mother" to her, entered the Carmelite monastery at
Lisieux. Thérèse also wanted to enter Carmel, but was told she
was too young. At 15, after her sister Marie entered the same
Carmelite monastery, Thérèse renewed her attempts to join the
order, but the priest-superior of the monastery would not allow
this on account of her youth. Later, her father took Thérèse on a
pilgrimage to Rome, and during a general audience with Pope Leo
XIII, she asked him to allow her to enter at 15, but the Pope said:
"Well, my child, do what the superiors decide."
Shortly thereafter, the bishop of Bayeux authorized the prioress to receive Thérèse, and in
April 1888 she became a Carmelite postulant. In 1889 her father suffered a stroke and was
taken to a private sanatorium, the Bon Sauveur at Caen, where he remained for three years
before returning to Lisieux in 1892. He died in 1894. Upon his death, Céline, who had been
caring for their father, entered the same Carmel as her three sisters, on 14 September 1894;
their cousin, Marie Guérin, entered in 1895. Léonie, after several failed attempts, became
Sister Françoise-Thérèse, a nun in the Order of the Visitation at Caen.[3]
The Little Way
Thérèse is known for her "Little Way." In her quest for sanctity, she realized that it was not
necessary to accomplish heroic acts, or "great deeds", in order to attain holiness and to
express her love of God. She wrote,
"Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me.
The only way I can prove my love is by scattering flowers and these flowers are every little
sacrifice, every glance and word, and the doing of the least actions for love."
This "Little Way" also appeared in her approach to spirituality:
"Sometimes, when I read spiritual treatises, in which perfection is shown with a thousand
obstacles in the way and a host of illusions round about it, my poor little mind soon grows
weary, I close the learned book, which leaves my head splitting and my heart parched, and I
take the Holy Scriptures. Then all seems luminous, a single word opens up infinite horizons to
my soul, perfection seems easy; I see that it is enough to realize one's nothingness, and give
oneself wholly, like a child, into the arms of the good God. Leaving to great souls, great minds,
the fine books I cannot understand, I rejoice to be little because 'only children, and those who
are like them, will be admitted to the heavenly banquet'."
Passages like this have also left Thérèse open to the charge that hers is an overly
sentimental and even childish spirituality. Her proponents counter that she sought to develop
an approach to the spiritual life that was understandable and imitable by all who chose to do
so, regardless of their level of sophistication or education.
This is evident in her approach to prayer:
"For me, prayer is a surge of the heart; it is a simple look turned toward Heaven, it is a cry of
recognition and of love, embracing both trial and joy; in a word, something noble,
supernatural, which enlarges my soul and unites it to God.... I have not the courage to look
through books for beautiful prayers.... I do as a child who has not learned to read, I just tell our
Lord all that I want and He understands."

Generations of Catholics have admired this young saint, called her the "Little Flower", and
found in her short life more inspiration for own lives than in volumes by theologians.
Yet Therese died when she was 24, after having lived as cloistered Carmelite for less than
ten years. She never went on missions, never founded a religious order, never performed
great works. The only book of hers, published after her death, was an brief edited version of
her journal called "Story of a Soul." (Collections of her letters and restored versions of her
journals have been published recently.) But within 28 years of her death, the public demand
was so great that she was canonized.
Over the years, some modern Catholics have turned away from her because they associate
her with over- sentimentalized piety and yet the message she has for us is still as compelling
and simple as it was almost a century ago.
Therese was born in France in 1873, the pampered daughter of a mother who had wanted to
be a saint and a father who had wanted to be monk. The two had gotten married but
determined they would be celibate until a priest told them that was not how God wanted a
marriage to work! They must have followed his advice very well because they had nine
children. The five children who lived were all daughters who were close all their lives.
Tragedy and loss came quickly to Therese when her mother died of breast cancer when she
was four and a half years old. Her sixteen year old sister Pauline became her second mother --
which made the second loss even worse when Pauline entered the Carmelite convent five
years later. A few months later, Therese became so ill with a fever that people thought she
was dying.
The worst part of it for Therese was all the people sitting around her bed staring at her like,
she said, "a string of onions." When Therese saw her sisters praying to statue of Mary in her
room, Therese also prayed. She saw Mary smile at her and suddenly she was cured. She tried
to keep the grace of the cure secret but people found out and badgered her with questions
about what Mary was wearing, what she looked like. When she refused to give in to their
curiosity, they passed the story that she had made the whole thing up.
Without realizing it, by the time she was eleven years old she had developed the habit of
mental prayer. She would find a place between her bed and the wall and in that solitude think
about God, life, eternity.
When her other sisters, Marie and Leonie, left to join religious orders (the Carmelites and
Poor Clares, respectively), Therese was left alone with her last sister Celine and her father.
Therese tells us that she wanted to be good but that she had an odd way of going about. This
spoiled little Queen of her father's wouldn't do housework. She thought if she made the beds
she was doing a great favor!
Every time Therese even imagined that someone was criticizing her or didn't appreciate her,
she burst into tears. Then she would cry because she had cried! Any inner wall she built to
contain her wild emotions crumpled immediately before the tiniest comment.
Therese wanted to enter the Carmelite convent to join Pauline and Marie but how could she
convince others that she could handle the rigors of Carmelite life, if she couldn't handle her
own emotional outbursts? She had prayed that Jesus would help her but there was no sign of
an answer.
On Christmas day in 1886, the fourteen-year-old hurried home from church. In France, young
children left their shoes by the hearth at Christmas, and then parents would fill them with

gifts. By fourteen, most children outgrew this custom. But her sister Celine didn't want
Therese to grow up. So they continued to leave presents in "baby" Therese's shoes.
As she and Celine climbed the stairs to take off their hats, their father's voice rose up from
the parlor below. Standing over the shoes, he sighed, "Thank goodness that's the last time we
shall have this kind of thing!"
Therese froze, and her sister looked at her helplessly. Celine knew that in a few minutes
Therese would be in tears over what her father had said.
But the tantrum never came. Something incredible had happened to Therese. Jesus had
come into her heart and done what she could not do herself. He had made her more sensitive
to her father's feelings than her own.
She swallowed her tears, walked slowly down the stairs, and exclaimed over the gifts in the
shoes, as if she had never heard a word her father said. The following year she entered the
convent. In her autobiography she referred to this Christmas as her "conversion."
Therese be known as the Little Flower but she had a will of steel. When the superior of the
Carmelite convent refused to take Therese because she was so young, the formerly shy little
girl went to the bishop. When the bishop also said no, she decided to go over his head, as well.
Her father and sister took her on a pilgrimage to Rome to try to get her mind off this crazy
idea. Therese loved it. It was the one time when being little worked to her advantage! Because
she was young and small she could run everywhere, touch relics and tombs without being
yelled at. Finally they went for an audience with the Pope. They had been forbidden to speak
to him but that didn't stop Therese. As soon as she got near him, she begged that he let her
enter the Carmelite convent. She had to be carried out by two of the guards!
But the Vicar General who had seen her courage was impressed and soon Therese was
admitted to the Carmelite convent that her sisters Pauline and Marie had already joined. Her
romantic ideas of convent life and suffering soon met up with reality in a way she had never
expected. Her father suffered a series of strokes that left him affected not only physically but
mentally. When he began hallucinating and grabbed for a gun as if going into battle, he was
taken to an asylum for the insane. Horrified, Therese learned of the humiliation of the father
she adored and admired and of the gossip and pity of their so-called friends. As a cloistered
nun she couldn't even visit her father.
This began a horrible time of suffering when she experienced such dryness in prayer that
she stated "Jesus isn't doing much to keep the conversation going." She was so grief-stricken
that she often fell asleep in prayer. She consoled herself by saying that mothers loved children
when they lie asleep in their arms so that God must love her when she slept during prayer.
She knew as a Carmelite nun she would never be able to perform great deeds. " Love proves
itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I
can prove my love is by scattering flowers and these flowers are every little sacrifice, every
glance and word, and the doing of the least actions for love." She took every chance to
sacrifice, no matter how small it would seem. She smiled at the sisters she didn't like. She ate
everything she was given without complaining -- so that she was often given the worst
leftovers. One time she was accused of breaking a vase when she was not at fault. Instead of
arguing she sank to her knees and begged forgiveness. These little sacrifices cost her more
than bigger ones, for these went unrecognized by others. No one told her how wonderful she
was for these little secret humiliations and good deeds.
When Pauline was elected prioress, she asked Therese for the ultimate sacrifice. Because of
politics in the convent, many of the sisters feared that the family Martin would taken over the
convent. Therefore Pauline asked Therese to remain a novice, in order to allay the fears of the
others that the three sisters would push everyone else around. This meant she would never be
a fully professed nun, that she would always have to ask permission for everything she did.
This sacrifice was made a little sweeter when Celine entered the convent after her father's
death. Four of the sisters were now together again.
Therese continued to worry about how she could achieve holiness in the life she led. She
didn't want to just be good, she wanted to be a saint. She thought there must be a way for
people living hidden, little lives like hers. " I have always wanted to become a saint.
Unfortunately when I have compared myself with the saints, I have always found that there is
the same difference between the saints and me as there is between a mountain whose
summit is lost in the clouds and a humble grain of sand trodden underfoot by passers-by.
Instead of being discouraged, I told myself: God would not make me wish for something
impossible and so, in spite of my littleness, I can aim at being a saint. It is impossible for me to
grow bigger, so I put up with myself as I am, with all my countless faults. But I will look for
some means of going to heaven by a little way which is very short and very straight, a little
way that is quite new.
"We live in an age of inventions. We need no longer climb laboriously up flights of stairs; in
well-to-do houses there are lifts. And I was determined to find a lift to carry me to Jesus, for I
was far too small to climb the steep stairs of perfection. So I sought in holy Scripture some
idea of what this life I wanted would be, and I read these words: "Whosoever is a little one,
come to me." It is your arms, Jesus, that are the lift to carry me to heaven. And so there is no
need for me to grow up: I must stay little and become less and less."
She worried about her vocation: "I feel in me the vocation of the Priest. I have the vocation
of the Apostle. Martyrdom was the dream of my youth and this dream has grown with me.
Considering the mystical body of the Church, I desired to see myself in them all. Charity gave
me the key to my vocation. I understood that the Church had a Heart and that this Heart was
burning with love. I understood that Love comprised all vocations, that Love was everything,
that it embraced all times and a word, that it was eternal! Then in the excess of my
delirious joy, I cried out: O Jesus, my vocation, at last I have found it...My vocation is
When an antagonist was elected prioress, new political suspicions and plottings sprang up.
The concern over the Martin sisters perhaps was not exaggerated. In this small convent they
now made up one-fifth of the population. Despite this and the fact that Therese was a
permanent novice they put her in charge of the other novices.
Then in 1896, she coughed up blood. She kept working without telling anyone until she
became so sick a year later everyone knew it. Worst of all she had lost her joy and confidence
and felt she would die young without leaving anything behind. Pauline had already had her
writing down her memories for journal and now she wanted her to continue -- so they would
have something to circulate on her life after her death.
Her pain was so great that she said that if she had not had faith she would have taken her
own life without hesitation. But she tried to remain smiling and cheerful -- and succeeded so
well that some thought she was only pretending to be ill. Her one dream as the work she
would do after her death, helping those on earth. "I will return," she said. "My heaven will be
spent on earth." She died on September 30, 1897 at the age of 24 years old. She herself felt it
was a blessing God allowed her to die at exactly that age. She had always felt that she had a
vocation to be a priest and felt God let her die at the age she would have been ordained if she
had been a man so that she wouldn't have to suffer.
After she died, everything at the convent went back to normal. One nun commented that
there was nothing to say about Therese. But Pauline put together Therese's writings (and
heavily edited them, unfortunately) and sent 2000 copies to other convents. But Therese's
"little way" of trusting in Jesus to make her holy and relying on small daily sacrifices instead of
great deeds appealed to the thousands of Catholics and others who were trying to find
holiness in ordinary lives. Within two years, the Martin family had to move because her
notoriety was so great and by 1925 she had been canonized.
Therese of Lisieux is one of the patron saints of the missions, not because she ever went
anywhere, but because of her special love of the missions, and the prayers and letters she
gave in support of missionaries. This is reminder to all of us who feel we can do nothing, that it
is the little things that keep God's kingdom growing.



...From early childhood, Margaret was described as showing
intense love for the Blessed Sacrament (the Eucharist), and as
preferring silence and prayer to childhood play. After her First
Communion at the age of nine, she practised in secret severe
corporal mortification until paralysis confined her to bed for
four years. At the end of this period, having made a vow to the
Blessed Virgin to consecrate herself to religious life, she was
instantly restored to perfect health.[1]
She had visions of Christ, which she thought were a normal
part of human experience and continued to practise austerity,
but became convinced that her childhood vow was not binding
and took part in balls and similar pleasures. However, in
response to a vision of Christ, crucixfied but alive, that
reproached her for forgetfulness of him, claiming his Heart was
filled with love for her due to her promise, she entered, when
almost 24 years of age, the Visitation Convent at Paray-le-
Monial on 25 May 1671, intending to become a nun.
She was subjected to many trials to prove the genuineness of
her vocation.

"St. Margaret Mary (22 July 1647 – 17 October 1690) wrote to King Louis XIV of France telling
him to consecrate France to the Sacred Heart of Jesus and place the Sacred Heart on the flag
of France. The King refused to do both things. The result: the royal power deteriorated in
France. When Louis XVI was a prisoner in the Temple in 1792, he finally made that
consecration, but he did it without the adhesion of the French people. He still had the de jure
power to make the consecration, but no longer a de facto power. It was already too late." A
Catholic website


O most holy Heart of Jesus, fountain of every blessing,

I adore Thee, I love Thee and with a lively sorrow for my sins,
I offer Thee this poor heart of mine.
Make me humble, patient, pure and wholly obedient to Thy will.
Grant, good Jesus, that I may live in Thee and for Thee.
Protect me in the midst of danger; comfort me in my afflictions;
give me health of body, assistance in my temporal needs,
Thy blessing on all that I do, and the grace of a holy death.
Within Thy Heart I place my every care.
In every need let me come to Thee with humble trust saying,
"Heart of Jesus, help me."

Merciful Jesus, I consecrate myself today and always to Thy Most Sacred Heart.
Most Sacred Heart of Jesus I implore, that I may ever love Thee more and more.
Most Sacred Heart of Jesus, I trust in Thee.
Most Sacred Heart of Jesus, have mercy on us!
Sacred Heart of Jesus, I believe in Thy love for me.
Jesus, meek and humble of heart, make my heart like unto Thine.
Sacred Heart of Jesus, Thy Kingdom Come.
Most Sacred Heart of Jesus, convert sinners, save the dying, deliver the Holy Souls in

"It is related in the life of Saint Margaret Mary Alacoque, a nun of the Order of the Visitation,
that our Saviour revealed ... his wish that in our times the devotion and feast of his Sacred
Heart should be established and propagated in the Church, in order that devout souls should
by their adoration and prayer make reparation for the injuries his heart constantly receives
from ungrateful men when he is exposed in the Sacrament upon the Altar...
"While this devout virgin was one day praying before the Most Holy Sacrament,
Jesus Christ showed her his heart surrounded by thorns, with a cross on the top and
in a throne of flames; and then he said thus to her: 'Behold the heart that has so
much loved men, and has spared nothing for love of them, even to consuming itself
to give them pledges of its love, but which receives from the majority of men no
other recompense but ingratitude, and insults towards the Sacrament of love; and
what grieves me most is, that these hearts are consecrated to me.'
"And then he desired her to use her utmost endeavors in
order that a particular feast should be celebrated in honor
of his divine heart on the first Friday after the Octave of
Corpus Christi. And this for three reasons:
1. In order that the faithful should return thanks to him for
the great gift which he has left them in the adorable
2. In order that loving souls should make amends by their
prayers and pious affections for the irreverences and insults
which he has received and still receives from sinners in this
Most Holy Sacrament;
3. In order that they might make up also for the honor which he does not receive in so many
churches where he is so little adored and reverenced.
And he promised that he would make the riches of his Sacred Heart abound towards those
who should render him this honor, both on the day of this feast, and on every other day when
they should visit him in the Most Holy Sacrament."



Marie of St Peter, Apostle of the Holy Face (1816 - †1848) was a

Carmelite nun who lived in Tours, France. She is best known for
starting the devotion to the Holy Face of Jesus which is now one of
the approved Catholic devotions.
Sister Marie of St Peter, a Carmelite nun in Tours France started
the devotion to the Holy Face of Jesus. She said that in an 1844
vision Jesus told her: "Oh if you only knew what great merit you
acquire by saying even once, Admirable is the Name of God, in a
spirit of reparation for blasphemy." Another Carmelite nun, Saint
Therese of Lisieux was instrumental in spreading this devotion
throughout France in the 1890s with her many poems and prayers.
Eventually Pope Pius XII approved the devotion in 1958 and
declared the Feast of the Holy Face of Jesus as Shrove Tuesday
(the Tuesday before Ash Wednesday) for all Roman Catholics.
This prayer is part of the Roman Catholic devotion to the Holy Face of Jesus
and appears in the book “The Golden Arrow”, the autobiography of Sr. Marie of
St Peter. In her book she wrote that in her visions Jesus told her that an act of
sacrilege or blasphemy is like a "poisoned arrow", hence the name “Golden
Arrow” for this reparatory prayer.
Words of the prayer:
May the most holy, most sacred, most adorable,
most incomprehensible and ineffable Name of God
be forever praised, blessed, loved, adored
and glorified in Heaven, on earth,
and under the earth,
by all the creatures of God,
and by the Sacred Heart of Our Lord Jesus Christ,
in the Most Holy Sacrament of the Altar.

From 1844 to 1847 Sister Marie of St Peter reported that she had visions of Jesus and Mary.
She said that in 1844 she had a vision in which Jesus told her: "Those who will contemplate
the wounds on My Face here on earth, shall contemplate it radiant in heaven."
She reported that in her vision, she saw Saint Veronica wiping away the spit and mud from
the face of Jesus with her veil on the way to Calvary. She said that sacrilegious and
blasphemous acts today are adding to the spit and mud that Saint Veronica wiped away that
day. According to Sister Marie of St Peter, in her visions Jesus told her that He desired
devotion to His Holy Face in reparation for sacrilege and blasphemy, which He described as
being like a "poisoned arrow." She wrote The Golden Arrow Holy Face Devotion (Prayer) which
she said wad dictated to her by Jesus. This prayer is now a well known Act of Reparation to
Jesus Christ.


The defamation and malicious attacks upon the culture of India and Hinduism by the dark
ones within the British colonialists, during the 1800s is documented at the site below with
numerous articles. It is interesting that the false "Roundtable" activities of the Rothschilds and
Cecil Rhodes struck at the great spiritual history of India. Morya and the Theosophists had a
primary objective of their society and work to defend Hinduism and the Light of India against
these attacks.
A further comment is that this site contains many excellent statements clarifying Hindu
beliefs adn putting them in a generally broad minded view of many threads of spiritual

Here are some examples:

How did the British fabricate and destroy the historic records of India and misguide the
whole world?

The Divine knowledge of Hindu (Bhartiya) scriptures could have benefited the aspirants of
God of the whole world. But, the diplomats of the British, who were ruling India in those days,
clouded this opportunity by extensively launching their deliberate false propagation about
India and its universal Hindu religion, and not only that, they degraded Hindu culture by all
means, and thus, hampered the spiritual growth of the whole world. A fair example is the
Encyclopaedia Britannica of 1854 itself in which they fed such derogatory statements about
Hindu (Bhartiya) religion.

Encyclopaedia Britannica, 8th Edition (1854), Volume XI

Millions of Europeans have visited India and have praised the Indian architecture.
The fact is that the melody of Indian classical music is world famous, and the most
renowned historical musician, Tansen, of Akbar’s court was the disciple of Swami
Haridas. But see what the English people wrote in their encyclopedia,
“In architecture, in the fine arts, in painting and music, the Hindus are greatly inferior to the
Europeans. ‘The columns and pillars,’ says Tennant, ‘which adorn their immense pagodas, are
destitute of any fixed proportions; and the edifices themselves are subjected to no rules of
architecture.’ He afterwards adds that the celebrated mausoleum at Agra has little to boast of
either in simplicity or elegance of design.”
“The music of the Hindus is rude and inharmonious. They have numerous instruments, but
those are preferred which make the most noise.” (p. 477)
The Hindu science of medicine named “Ayurved” was well established 200 years
ago when modern medical technology was still developing; and India has lots of
excellent Sanskrit literature. But see what Britannica said,
“In the medical art: charms, incantations, exorcisms and the shallowest tricks are
substituted for professional skill; and other imposters, generally Brahmins, practise astrology,
and cheat them out of their money by pretended prophecies.”
“The literature of the Hindus has been generally rated very low by European writers, and
has been represented as consisting in long desultory poems, inflated, and extravagant in their
style, containing, under the idea of a history, a tissue of absurd fables.” (pp. 474, 477)
The topmost English literature, Beowulf, deals with dragons and monsters, the
Shakespearean drama displays the tragedies of worldly living, and Wuthering
Heights etc., expose the disappointing pains of an ambitious mind; whereas all of
the Sanskrit literature is, in some way, related to the teachings of God and God
Now see how did they degrade the universal Hindu religion and the Hindu
society, and what did they write about Shivaji who was a well known religious,
honest and ardent patriot of Hinduism who fought for the protection of our country.

“Their religion is that of a rude people, consisting in an endless detail of troublesome
“The state of morals among the Hindus is such as might be expected from a religion so
“The historical poem, the Mahabharat, is a tissue of extravagant fables.” (pp. 467, 470,
“The Hindus are by no means a moral people. According to the observation of Orme, the
politics of Hindustan would afford in a century more frequent examples of sanguinary cruelty
than the whole history of Europe since the reign of Charlemagne.” (p. 472)
“The Hindu rulers, however ignorant in other matters, thus appear to have been familiar
with all the most approved modes of plundering their subjects. Power was here a license to
plunder and oppress. The rod of the oppressor was literally omnipresent; neither persons nor
property were secure against its persevering and vexatious intrusions.” (p. 476)
“Sevajee, the founder of this new state, was the chief of the Rajpoot princes. In his youth he
resided at Poonah, on a zemindary estate obtained by his father. Here he collected around
him a numerous banditti, and plundered the country.” (p. 479)
Those are just a few examples. More than twelve pages of the encyclopedia are
filled with such senseless lies. Anyone who has read the history of Europe knows
about the royal disposals in the Tower of London, and the brutal torturing and
burning alive at the stake of many innocent people during the Inquisitions. He also
knows about the bloody conquests of King Charlemagne who once killed about
5,000 Saxons in one day as he enjoyed mass executions in order to spread
It is thus evident that the English people misguided the entire world by giving a false image
of Hinduism and the universal Hindu religion....


In 1863 a Bernardine Sister was shown in spirit the vast desolation caused by the devil
throughout the world. At the same time, she heard the Blessed Virgin telling her it was true,
Hell had been let loose upon the earth, and that the time had come to pray to her as Queen of
Angels and to ask of her the assistance of the Heavenly Legions to fight against these deadly
foes of God and of men.
“But, my good Mother,” she replied, “you who are so kind, could you not send them without
our asking?” “No,” Our Lady answered, “because prayer is one of the conditions
required by God Himself for obtaining favors.”
Then the Blessed Virgin communicated the following prayer, bidding her to have it printed
and distribute it everywhere.

August Queen of Heaven, sovereign Directoress of the

who didst receive from the beginning the mission and
the power
to crush the serpent’s head,
we beseech thee to send thy holy Angels,
that under thy command and by thy power,
they may pursue the evil spirits,
encounter them on every side, resist their bold attacks,
and drive them hence into the abyss of woe
[and into Lake of Sacred Fire].
Most holy Mother, send thy Angels to defend us
and to drive the cruel enemy from us. Amen.


Ludwig Friedrich Wilhelm II, King of Bavaria (August 25, 1845 – June 13, 1886) was king of
Bavaria from 1864 until shortly before his death. His nicknames include "der Märchenkönig"
("the Fairy tale King") in German and the "Swan King" in English...
Ludwig's eccentric nature and the mysterious circumstances of his death have attracted the
interest of modern history buffs and conspiracy fans. Ludwig's sanity, or lack thereof, was a
hotly disputed issue near the end of his life, and continues to be a subject of speculation
among historians.[1] Ludwig's legacy is also intertwined with the history of art and
architecture, as he was the patron of the composer Richard Wagner and personally
commissioned the construction of several .. castles (the most
famous being Neuschwanstein).
…Neuschwanstein was close to completion when, in 1886, the
King was declared insane by a State Commission under Dr. von
Gudden and arrested at the castle. The King could hardly control
himself as he asked von Gudden, "How can you declare me
insane? You have not yet examined me!” Taken to Schloss Berg,
he was found on June 13, 1886, in shallow water in Lake
Starnberg, drowned, along with von Gudden, the psychiatrist who
certified him....
Ludwig ascended to the Bavarian throne at 18, following his
father's early death. His youth and brooding good looks made him
wildly popular in Bavaria and abroad. One of the first acts of his
reign was to summon Richard Wagner to his court in Munich. He had admired Wagner since
first seeing Lohengrin, the opera based on the Nordic medieval saga of the swan knight.
Wagner's operas appealed to the king's imagination. Wagner had a notorious reputation as a
revolutionary and was constantly on the run from debt collectors. Ludwig was the saviour of
Wagner. Without Ludwig, it is to be doubted that Wagner's subsequent operas would have
been composed. Ludwig called Wagner 'the friend', or 'the Master'. Wagner's extravagant and
notorious behaviour in Munich unsettled the conservative people of Bavaria and he was finally
asked to leave by order of the King….”

Regarding Wagner- In the I AM books, Saint Germain takes some students to a performance
of Parsifal and explains the mysteries therein. Mark Prophet recommended the Lohengrin
music for meditation. Various pieces of Wagner have been used as meditation music for
events of the Masters.

In the I AM books, Saint Germain takes some of his students to see Parsifal and explains its
inner meaning.
Lord Maitreya gave a dictation through ECP including teaching on the Sword of Longenus
and Parsifal.

...“the Messenger gave extensive teaching on Richard Wagner’s opera Parsifal. The story of
Parsifal is the story of the quest for the Holy Grail. Parsifal is a pure youth whose search for
the Grail brings him to the monastery of Montsalvat. Seeing the wound of the Keeper of the
Grail, Amfortas, he leaves in search of the sacred spear. After freeing it from the black
magician, Klingsor, Parsifal wanders for many years under the power of an evil curse. Then he
finds his way and returns to Montsalvat to heal Amfortas with a touch of the sacred spear. As
the opera ends, the Grail glows with light and a white dove hovers over Parsifal’s head as he
kneels in prayer before it."