Pearls of Wisdom

Vol. 18 No. 19 - Gautama Buddha - May 11, 1975


Quietly Comes the Buddha
The Perfection of Alms


Chelas Defining the Law of Perfection:

Indeed the story of Sumedha can be the story of your soul, of one who recognized the goal of Buddhahood, pursued it valiantly, and won. The beginning of striving to be Buddha is self-mastery formulated from the fiery core, the light that lighteth every man and woman born of the essence of God-Good. Those who apply themselves diligently to the law of the Christed ones are not afraid to make a strenuous effort–as Christ did in Gethsemane, sweating “as it were great drops of blood” <1>–to vanquish the human will and to declare “Peace, be still!”  to the tempest of human emotions and the turbulence of the human intellect.

In order to be aware of Buddhic consciousness, to even contain within soul and being a recognition of the Buddhic initiation and the ancient lineage of the many Buddhas who have come forth out of hierarchy, out of the Great Central Sun, to manifest for humanity the consciousness of the One, you must have already prepared yourself in the Way of the Cross and the fourteen stations which define the victory of the Christ in each of the seven rays.

And thus Sumedha earned the right to recognize the Buddha; for the senses and the pretenses of the human had been set aside and the apertures of the soul–as chakras, faculties, and sensitivities–had been sharpened, quickened, filled with light to master the law of the seven rays, to be the Christed one, anointed through self-discipline and perseverance through adversity. This is the foundation whereby the Christed ones prepare to meet the Buddha on the way. Therefore, attain God-mastery in the law of the seven rays. Therefore, come to Shamballa as victors bold, as masters of the flame. And by the humility you have attained, you will recognize the conqueror on the way, the Lord of All the World.

Because Sumedha–your own soul and mine–had determined to find the path and to let nothing hold him back, his heart was filled with joy when he heard that the Buddha called Dipamkara was coming by the way. While Sumedha was clearing the path for the holy one of holies, he meditated on the name of Buddha, and within his soul he did proclaim, “The Buddha comes!  All hail, the Buddha comes to reign!”  And as he was meditating upon the law of the three and three, the six powers of the star of God-mastery, and visualizing the image of the Buddha enthroned within his heart, lo, came the Buddha, came Dipamkara!

The path was not yet cleared, and so quickly he laid himself face down upon the mud that the Buddha and his disciples might walk over him. As Sumedha–your own soul and mine–lay waiting for the procession of the Buddha, his contemplation was upon the transmutation of corruption that he might know and one day become the Incorruptible One. And he pondered in his heart the securing of wisdom and all knowledge through Buddhahood.

With each such yearning of the soul, with each such desiring to be whole, the one in whom the flame of compassion burns now earns the right to be the soul representative of the soul of humanity. For he desires to achieve omniscience neither for personal adulation in this world nor for personal gain in worlds to come, but to attain the Buddhic enlightenment that he might be a Buddha here and now, a Buddha for humanity, a wayshower pointing the way from this shore to the next.

Thus the desiring to be the Buddha must contain within itself that humility which does provide totality of being, that all mankind might walk over the body of the Buddha, might pass through his mind, might be nourished by his energy, his self-mastery. All this the soul lying face down in the mud, the soul determined on the path of selflessness in service, declares unto itself it must accomplish before taking leave of Terra and entering in to nirvana.

So then, Dipamkara the Buddha approached Sumedha prostrate in the mud and, stopping there, proclaimed to all the company that he, in vast cycles yet to be, would be crowned a Buddha, Lord of All the World. The destiny not only of Sumedha but of every living soul was proclaimed that day. But the difference between Sumedha and all other living souls that day was that he accepted his God-ordained destiny, his responsibility to be the Buddha. The soul that accepts future attainment and the presaging of that attainment in the ever-present now is the soul who seizes the fiat of the Lord of the World “Thou shalt be the Buddha!”  with the vow “I AM the Buddha here and now!”

No matter how far seeming from present awareness is the soul’s own attainment of Buddhahood, the soul must understand that time and space afford opportunity to expand, to prepare the self line by line, and to put on the virtues of the wheel of perfection. These virtues are flames of the one great flame, petals of the thousand-petaled lotus. Therefore, instead of waiting for a Buddha or a Christed one to gain mastery of the soul, the soul who determines to be the Buddha pursues with diligence the ten perfections of the wheel of the law. And as the cycles turn, the foundations of Buddhahood are formed; and one day the soul finds itself a veritable magnet of the central sun, magnetizing the Buddhic light until it does become the Buddha all in one.

The first perfection of the wheel, then, for all who with Sumedha would be the Buddha, is the Perfection of Alms. It is the total giving of oneself, the continual emptying of the jar of water, that the jar might be filled again. It is the self-emptying, the bestowing of the energy of God freely. This virtue is the testing of the measure of selflessness, for only in the flame of selflessness are there found souls who can be trusted with the energies of God’s power.

Only in selflessness can the soul be trusted with omnipotence. When the Lord God knows by the proof of action that the soul can let go and bestow upon humanity every blessing that it has received from on high, then he will bequeath to that soul limitless energy and the powers not only of this world but of many worlds. To learn to give is to learn also to receive and to trust the law that every thing that thou givest and every good thing that thou doest shall return to thee tenfold by the wheel of the law of the ten perfections. This is a law which must be trusted before it can be tested, and even in the testing it must be trusted.

The Perfection of Alms as a virtue fourfold must be perfected in the four lower bodies by the application of the threefold flame. Intelligence must govern giving, and wise application of the law, and compassion without flaw. The Perfection of Alms is not casting one’s pearls before swine; <2> nor is it the unwise use of energies and talents entrusted to the care of the spiritual overseers, the stewards of the race. For every morsel of energy that is given must be well placed, secured within the heart chakra of both the giver and the receiver, then multiplied in grace. By contemplation and meditation upon the Christ within yourself–the subject of your giving–upon the Great Giver of every perfect gift, and upon the Christ within the receiver of your gift–the object of your giving–you must come to know that all givingness is to vest the self as God with self-mastery in the law and then to bestow the love of Christ upon humanity here below.

This balanced flow of power, wisdom, love must needs be multiplied by mastery of the sacred elements in the body of the Mother. Therefore, in the planes of Matter, see how the tripartite flame of Shamballa will give to you the mastery of the Conqueror of the World over fire, air, water, earth. Then see how etheric, mental, emotional, and physical vehicles of consciousness, as spirals of the sacred elements of being, converge at the nexus of the mind of Buddha, receiving from God, giving to humanity, always abounding in the joy of eternal abundance, precipitating omnipotence, omniscience, omnipresence.

And so for many lifetimes Sumedha pursued the perfecting of this perfection until he reached the quintessence of the law and gave not only his all, but all of himself, offering up his own life that others might live, giving his own flesh that another might eat of it.

We remember the Christed one who said, “Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you.” <3>  Therefore the ultimate in the giving of the self is when the soul realizes that it must give itself as light, as the Christos, as spirals of Alpha and Omega, to be assimilated by the body of mankind. In this giving, the candle of the lesser self is extinguished and the threefold light of real identity is ignited. This is the first step to nirvana.

I leave you with the contemplation of the first of the ten perfections. When your contemplation becomes unmitigated action, the Lord of the World will proclaim you the master of the Perfection of Alms and you will have begun the path of the Buddha.

I AM waiting to receive you into the thousand-petaled lotus of my crown.



1. Luke 22:44.

2. Matt. 7:6.

3. John 6:53.