The New American Bible, World Publishing, Grand Rapids, Michigan

Home , Emma Curtis Hopkins

Uif! Uxfmwf!Xpnfo! pg!uif!Dibmjdf! -- a method of contemplation based on ancient symbols and timeless spiritual teachings, designed to empower the Divine Feminine in all – by Leddy Hammock

This book is designed to accompany The Runes of the Twelve Women of the Chalice designed by Leddy Hammock and also Twelve Women of the Chalice a set of CDs including twelve meditations written and spoken by Leddy Hammock with twelve mystical songs with lyrics by Leddy Hammock and music written in twelve keys and sung by Sue Riley, with Twelve Women of the Chalice Songbook, with piano/vocal scores, lead sheets, and lyric sheets

Published and distributed by Unity Courtyard Press

Editorial Supervision: Russ Hammock

All rights reserved. No part of this book may be reproduced by any mechanical, photographic, or electronic process, or in the form of a phonographic recording, nor may it be stored in a retrieval system, transmitted or otherwise be copied for public or private use – other than “fair use” as brief quotations embodied in articles and reviews without prior written permission of the publisher.

Third printing, June, 2008; fourth printing, April, 2011 Printed in the United States of America

ISBN: 978-0-615-20112-2

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The Twelve Women of the Chalice Strength of Tamar, Life of Rahab, Zeal of Ruth, Release of Bathsheba, Pure Love of Mary of Nazareth, Faith of Elizabeth, Imagination of Anna, Divine Order of Mary, wife of Alphaeus, Discernment of Salome’, Will of Martha, Understanding of Mary of Bethany, Power of Mary, the Magdalene -- these twelve women I Am, for I Am a Woman of Spiritual Power.

You are the Chalice of the Christ.

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Bible quotations in this book are from The New American Bible, World Publishing, Grand Rapids, Michigan.

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He urged others to do likewise: ‘If the winds of temptation blow fiercely upon you, look to these stars. If you find yourselves in a sea of trouble, look to these stars. If you are tossed on the waves of pride, ambition, envy, look to these stars, and invoke the name of Mary.’”

Emma Curtis Hopkins, High Mysticism, p. 8

You are a vessel for a holy purpose.

“All the prophets, preachers, sages, righteous men and women of the Bible represent the Divine Idea or Word of God, come in one form or another to your Mind.” “There are twelve manner of men [and women] in the world and you are one of them.” ______Annie Rix Militz, Unity Bible Lessons, 1893

Be empty of self to be filled with Spirit.

Dpoufout!

Introduction to the Twelve Women of the Chalice ix

Chapter One: The Work of Charles Fillmore 1

Chapter Two: The Unfolding Exegesis 5

Chapter Three: The Colors and Code 35

Chapter Four: Stories of the Women 51

Chapter Five: Inspiration from Emma Curtis Hopkins 81

Chapter Six: Responsive Readings 91

Chapter Seven: Meditations 117

Chapter Eight: The Tradition of the Twelve Stones 143

Chapter Nine: Interpretations 151

Chapter Ten: Womanifestation 173

Chapter Eleven: Candle Lighting Service 183

Chapter Twelve: Runes of the Twelve Women 189

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The Twelve Women of the Chalice

The idea of the number twelve as a symbol of spiritual fulfillment is as old as time. In the dawn of the New Thought movement in America, Mrs. Emma Curtis Hopkins, called the “Teacher of Teachers,” spoke of the twelve jewels of High Mysticism. Among her students, Mrs. Annie Rix Militz wrote of the twelve disciples as representing twelve spiritual faculties, and Charles Fillmore, Cofounder of the Unity Movement, wrote of the Twelve Powers of Man, likening the twelve disciples of Jesus Christ to twelve spiritual powers of humanity. In a movement of religious thought wherein women have always served and shone as co-equal partners in spirituality and in ministry with men, the time has arrived to acknowledge that there are also female representatives of the twelve powers of humanity to be found in the Bible, the basic Unity text. Searching for a criterion for selecting these female representatives, we turn to the Gospels. Several women are named there, including Joanna and Susanna, who are mentioned as being among the women who helped support the ministry of Jesus (Luke 8:3). Also named in the Gospels is Herodias—the infamous wife of Herod, who instigated the beheading of John the Baptist. We also read about three women healed by Jesus and Jairus’ daughter whom He raised from the dead. Unnamed, but also noted, are the women of Canaan and Samaria, the poor widow who placed two small coins in the Temple treasury, and Pilate’s wife.

We also read of the woman with the alabaster jar at the house of Simon. She is not named in the Gospels of Matthew and Mark, and is identified in Luke only as a “sinful woman” at the Pharisee’s house. (In John, it is Mary of Bethany who anoints the feet of Jesus with costly perfume and dries His feet with her hair. There does not appear to be any scriptural basis for identifying Mary of Bethany as the same woman as Mary Magdalene, nor for identifying Mary of Bethany or Mary Magdalene as sinful women; there is no biblical account of Mary Magdalene ever having anointed Jesus). Seeking criteria for twelve female representatives of the spiritual powers of humanity, we can begin with the first book of the New Testament. There, in the genealogy of Jesus as recorded in the Book of Matthew, we find the names of four women: Tamar, Rahab, Ruth, and, of course, Mary of Nazareth. Although Bathsheba is not personally named here, she is referred to in the “family tree” as King Solomon’s mother, so we count her among the five women noted in Jesus’ genealogy. Four “great grandmothers” of Jesus are mentioned in all the generations leading to the birth of Jesus by Mary of Nazareth: 1.) Tamar, 2.) Ruth, 3.) Rahab, 4.) Bathsheba, and 5.) Mary of Nazareth. A careful search of the Gospels reveals three women named in the gospels as being blood relatives either of Jesus or of at least one of the disciples: 6.) Elizabeth (cousin to Mary of Nazareth); 7.) Mary of Alphaeus (“the other Mary”— sometimes noted as the sister of Mary of Nazareth), the mother of James, who was the son of Alphaeus (who is also identified by tradition as Clopas); and 8.) Salomé (the wife of Zebedee, mother of James and John).

The remaining four women were selected as representatives of spiritual faculties because they were named in the Gospels, and their conversations with and concerning Jesus, in His presence, express their acknowledgment of Him as their spiritual Teacher. These women walked with Him and talked with Him. Along with the twelve disciples, they could be called the first women “ministers” of the Way. Anna the Prophetess blessed the infant Jesus and declared His spiritual mission when He was brought to the Temple by His mother and Joseph. Martha welcomed Jesus to her home as honored guest, friend, and Teacher. Her sister, Mary of Bethany, anointed the feet of Jesus and dried them with her hair. Mary Magdalene was the first to greet Jesus after He had risen and was the first minister commissioned to deliver the announcement of the Resurrection. Without these four women, no account of the ministry of Jesus would be complete: 9.) Anna, the Prophetess; 10.) Martha of Bethany; 11.) Mary of Bethany; 12.) Mary Magdalene. The complete pattern is: I.) five women noted in the genealogy of Jesus in the Book of Matthew; II.) three women named as relatives of Jesus and/or His disciples; and III.) four other (named) female followers who declared the spiritual leadership of Jesus Christ in His presence. The total is twelve, a symbol of spiritual fulfillment. Following logic and spiritual intuition (as did Charles Fillmore), we can align each of these women to a spiritual faculty, taking into prayerful consideration the meanings of each woman’s name, relationship to the disciple Fillmore chose to represent that faculty, and integral involvement in the Bible account. The result is a teaching model of twelve spiritual faculties of the Christ nature, intuitively revealed through women named in scripture. These Twelve women of the Chalice are vessels to a holy purpose, willing to take up the “cup” of Christ: to embody the ideal for perfected humanity and therefore, “rebuild the Temple.”

The Twelve Women of the Torah

A set of twelve representatives of the Divine Feminine could also be drawn from Genesis, first book of the Torah, following the line of succession of women named in scripture from 1.) Eve “mother of all living”), through 2.) Sarai, renamed Sarah (half- sister of Abraham, who was descended from Noah, who was descended from Seth, third son of Eve; who bore Isaac to Abraham); through 3.) Rebekah, who bore Jacob to Isaac; and through the four mothers of the twelve sons of Jacob – 4.) Leah, 5.) Rachel, 6.) Zilpah, and 7.) Bilhah); through 8.) Tamar, mother of the twin sons of Judah (Perez and Zerah); through 9.) Asenath, who bore Manasseh and Ephraim to Joseph, the son of Rachel (Joshua, who succeeded Moses, was of the tribe of Ephraim, whose people later joined with King David in uniting Israel); 10.) Rahab and 11.) Ruth who bore sons (to Salmon and Boaz, respectively) in the line of Judah through Perez, son of Tamar, leading to David, king of Israel, whose son, Solomon, born by 12.) Bathsheba built the Temple. These last four women were also mentioned in Matthew, first Gospel in the New Testament. These “Twelve Women of the Torah” could be aligned with the same spiritual faculties as the “Twelve Women of the Chalice” on which this author has already begun:

Genesis / Torah: Matthew/Gospels: Eve – Power (given dominion by Jehovah) Tamar – Strength Sarah – Faith Rahab – Life Rebekah – Love Ruth – Zeal Leah – Will Bathsheba – Release Rachel – Understanding Mary of Nazareth – Love Zilpah – Wisdom/Judgment Elizabeth – Faith Bilhah – Order Anna – Imagination Tamar – Strength Mary of Alphaeus – Order Asenath – Imagination Salome’ – Wisdom/Judgment Rahab – Life Martha of Bethany – Will Ruth – Zeal Mary of Bethany – Understanding Bathsheba – Release Mary Magdalene – Power (ordained by Jesus Christ)

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Charles Fillmore and the Twelve Powers of Humanity

Charles Fillmore, Cofounder of the Unity movement, likened the twelve disciples of Jesus Christ to twelve spiritual powers of humanity in his book, The Twelve Powers of Man: “Jesus prophesied the advent of a race of men who would sit with Him on twelve thrones, judging the twelve tribes of Israel. . . . . When Jesus Christ had attained a certain soul development, He called His twelve disciples to Him. This means that when [humanity] is developing out of mere personal consciousness into spiritual consciousness, [it] begins to train deeper and larger powers; [it] sends [its] thought down into the inner centers of [the] organism, and through [the] word quickens them to life. Where before [our] powers have worked in the personal, now they begin to expand and work in the universal . . . . [Humanity] expands and grows under divine evolution as an industrial plant grows. As the business expands, it is found that system is necessary. Instead of one [person’s] being able to do the work with the assistance of a few helpers, he [or she] requires many helpers. Instead of a few helpers, [the “manager”] needs hundreds; and in order to promote efficiency [the individual] must have heads of the various departments of the work. Scripture symbology calls the heads of departments in [our] consciousness the twelve disciples. Each of these twelve department heads has control of a certain function in soul or body. Each of these heads works through an aggregation of cells that physiology calls a ‘ganglionic center.’ Jesus, the I AM or central entity, has His throne in the top head . . . . This is the mountain where He so often went to pray. The following outline gives a list of the twelve disciples, the faculties that they represent, and the nerve centers at which they preside:

Faith Peter center of brain.

Strength Andrew Loins

Discrimination / James, Judgment / pit of stomach son of Zebedee Decision

Love John back of heart

Power Philip root of tongue

Bartholomew Imagination [also called between the eyes Nathanael]

Understanding Thomas front brain

Will Matthew center front brain

James, Order navel son of Alphaeus

Simon Zeal back head, medulla the Canaanean

Renunciation / Elimination / Thaddaeus abdominal region Release

Life Conserver Judas* generative function

*[replaced by Matthias, ‘wholly given over to Jehovah’].” 1

1(Charles Fillmore, Twelve Powers of Man (Unity Books: Kansas City, 1943), pp. 3, 15-16. See also, Metaphysical Bible Dictionary, Unity School, 1931. 4

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If the entire history of allegorical interpretation of the Bible during the last two thousand years of Christianity were to be depicted by a timeline on a page, it would span over three quarters of the timeline; less than a quarter of the line would remain to denote the prevalence of literal interpretation of scripture. Literal interpretation of the Bible has prevailed in the mainstream of Christian Bible interpretation for less than five hundred years. Overlapping the line depicting the emphasis on literal interpretation of the Bible, imagine a new, golden line that stands for the renaissance of allegorical (usually called “metaphysical”) interpretation beginning around the middle of the 19th century and continuing through the present day.

In a way, it is a wonder that allegorical interpretation experienced a return, since it had both suffered and dealt such abuses for so long and fallen into such disrepute by the time of the Protestant Reformation (1517-1648). But through the dawn of the Mental Healing Movement, Christian Science and New Thought with its many manifestations, including the Unity Movement, allegorical interpretation experienced a revival with a significant difference from the allegorical interpretation that the traditional Christian Church had known. The Church Fathers were typically trained in the classics, sheltered in celibacy, and focused in furthering the policies and practice of the Church. Through the ages, these allegorical interpretations might soar with the angels or be mired in local Church politics, depending upon the consciousness and the motives of the authors.

At a time when the average Christian did not have access to the scripture, let alone the ability to read it with understanding, allegorical interpretation tended to become a top-down, mixed bag of results. The fact that the interpretations were handed out by leaders whose powers appeared to reach beyond this world into the next certainly gave authority to the interpretations. The meanings imparted by the Church Fathers seemed to come from God Himself, and, though there was debate among clerics regarding the interpretations put forth, the common Christian was not allowed to participate in these discussions.

The Protestant Reformation offered a solution: each person must be able to read the scripture in the vernacular and form his or her own opinions about its meaning. Grace came by the hearing of the Word, without intermediary. Each Christian became his or her own priest and interpreter, though the tendency was to abide by Martin Luther’s suggestion that a plain meaning of scripture without the gilding of interpretation would be safest for the soul.

Time passed. Souls continued to long for inner meaning at the same time they longed for a personal experience of divinity. Nothing can repress the soul’s longing for spiritual understanding. Many souls began to move in a westerly direction to the New World, a perfect setting for individual inquiry and experimentation. Here, especially at the beginning of the industrial revolution, a new kind of allegorical interpretation began to blossom. Writings of European Idealist philosophers through the ages inspired the new seekers. For instance, Emanuel Swedenborg, (1688 – 1772) laid some important groundwork for the rise of allegorical interpretation with his “theory of correspondences,” by which he saw a connection between Bible symbols and spiritual realities. Enriched by European Idealist philosophy, encouraged by freedom, and inspired by high ideals, America, with its climate of individual inquiry and experimentation, was the ideal setting for the re-awakening of allegorical interpretation of scripture.

By the eighteen hundreds, Christian scripture was integral in the culture of the nation, especially of Protestant America. The International Series of Bible lessons were used in Protestant churches and study groups throughout the country. So, on any given week, Protestants were studying the same scripture text at the same time. Scripture itself was the “priest” offering the sacrament of Truth to Christians.

The great Mrs. Mary Baker Eddy, founder of Christian Science, realized the potential for unifying followers of Christian Science. Although her preaching (which she began in 1879) was based on scripture, these “Bible Lessons” were not published separately until 1890, after she had appointed a Bible 8

Lesson Committee to prepare the lessons for publication in the Christian Science Quarterly, beginning in 1890. At first, these lessons were similar in form to the lessons printed in the Protestant International Series. They contained a “Golden Text“ including the fundamental thought of the lesson, plus a responsive reading to accompany the lesson material.

Mrs. Emma Curtis Hopkins, who would become known as the “Teacher of teachers,” had come into Mrs. Eddy’s work around 1883, but left it to found her own ministry in Chicago by 1888 (see Emma Curtis Hopkins, Forgotten Founder of New Thought, by Gail M. Harley. Syracuse University Press: Syracuse, New York, 2002). Hopkins had begun to publish weekly Bible lessons in 1888.

The idea of publishing Bible Lessons seemed to Charles Fillmore a natural way of instructing, inspiring, and unifying students of the new movement that he and his wife, Myrtle, were co-founding. They understood that, for Truth students, gathering together in the name of Jesus Christ represents more than joining in one place; it means the unity of thought. Therefore, joining together each week in consciousness to consider the same scriptural passage would doubtless be a powerful unifying element.

From the very beginning, when the Unity movement officially began with the publication of Modern Thought in 1889, scripture has been a powerful element of Unity. Perhaps partly because he was tasked with the management of a growing movement, Charles Fillmore at first relied upon other writers to submit the “Bible Lessons” published by Unity. Among them was Annie Rix Militz, a brilliant fellow student of Hopkins, along with the Fillmores. As mentioned elsewhere in the current material, Hopkins’ article about Judas Iscariot as a manifestation of the Christ appeared in a fall edition of Unity magazine in 1893. As Militz’s own ministry, the Homes of Truth, took more of her time, she was less able to be active in the Unity work, though the relationship between the Fillmores and Militz appeared to remain harmonious and mutually supportive. Further research is required to trace the level of Militz’s 9 participation in Unity publications during the first decade or so of the twentieth century, although it is noted that Militz’s book, Spiritual Housekeeping (1910) was clearly source material for the chapter entitled “The Gospel of Uses” in a book compiled of Myrtle Fillmore writings called How to Let God Help You (1956), though Militz is not mentioned specifically.

Another author of Bible Lessons published in Unity in 1898 was R.C. Douglass, the compiler of the little known Unity publication of 1902 entitled Metaphysical Bible Dictionary: An Interpretation of the Symbolical Meaning of Scripture Names. Evidently, Douglass was an active and prominent teacher and speaker in the formative years of the New Thought Movement and a leader in the developing International New Thought Alliance (See A History of the New Thought Movement, by Horatio W. Dresser, 1919).

In Volume 10, Number 7 of Unity magazine, April 1, 1898, Douglass wrote:

“You must call your mind’s Twelve Powers to ‘follow Me’ – the Christ . . . . Using these powers, you must preach the gospel to all Israel within” (p. 271).

In this article, Douglass calls Peter and James and John of Zebedee the representatives of “the three greatest powers, Faith, Hope and Love” (p. 271). Perhaps he saw a connection here with Paul’s letter to the Corinthians where these three qualities were poetically linked. Unity students will recall that John of Zebedee was linked by Fillmore to the quality of wisdom or discernment, later on.

A little earlier that same spring, in Volume 10 Number 3 of Unity, an article by Douglass called “The Twelve Sent Forth” was published (p. 113). Here the concept of the twelve powers as linked to the twelve disciples is expanded, but not in the way that Unity students of today would find familiar.

Douglass celebrates the number thirteen rather than twelve, since he adds the Christ as the redeemer of the twelve powers. Here is a summary of the list presented by Douglass: 1. Simon Peter – Faith. 2. Andrew – “manly” – “trusting, confidence” 3. James, son of Zebedee – hope 4. John, son of Zebedee – love. [Douglass notes that these “four greatest powers are ‘fishers,’ because able to bring results, sustenance, success” (p. 114).] 5. Philip – generosity, benevolence, invitation 6. Bartholomew or Nathaniel – investigation, criticism 7. Thomas – reason, doubt 8. Matthew (Levi) – acquisitiveness, gaining wisdom 9. James, son of Alphaeus – justice 10. Thaddeus (courageous) – courage, steadfastness, firmness, the will 11. Simon, the Zealot – zeal, ambition 12. Judas – selfhood, business in finance, speculation, theft 13. “Thirteenth, the Christ, the Perfect Man, the compendium of the twelve powers” (p. 115)

It is clear that Douglass’ views are different in many points from those of Hopkins and Militz. What is so fascinating is that Fillmore, the Editor, chooses this moment in the unfoldment of the Unity magazine to express his disagreement with Douglass, who was evidently thought of a person of some importance in New Thought. Either Fillmore had agreed to publish the series by Douglass and found himself out of time and out of sync with it, or perhaps Fillmore simply chose this opportunity to make clear that Douglass did not speak for him or for Unity on this matter. In any case, Fillmore chose to print, just here at the close of Douglass’ article, an intense, detailed, and lengthy response in smaller print, beginning:

“Note. — The editor adds to Mr. Douglass’ splendid interpretations of the powers of man that Andrew is not only Trust but also Strength (manly) . . . . Philip means ‘a lover of horses’ and represents Spiritual power. Power is always symbolized in Scripture by the horse . . . . Bartholomew or 11

Nathaniel in its purity is Obedience. It is that open, receptive believing state of mind that accepts everything as true” [this is not too far from Fillmore’s later naming of this disciple as representing Imagination]. . . . Thomas . . . is reason – that faculty that balances Obedience . . . . Thomas will not believe until he investigates fully [this is not too far from Understanding] . . . . This faculty should be especially cultivated by those who believe the statements of others without thinking and investigating for themselves, or those who hear voices that guide and dictate to them from the invisible. Use your reason and you will not let your Obedience make a fool of you [We wonder whether Fillmore could be chastising Douglass for some endorsement of spiritualism or channeling in other writings.] . . . . Judas Iscariot is properly the personality; that limitation of the consciousness which believes that its powers belong to it personally and are not derived from God through Christ” [This is not far from connecting Judas to generation as inferior to Regeneration, as Fillmore proceeded to do subsequently.] (p. 117).

This article might help to answer the question, “Where did Fillmore really get the idea for these twelve qualities represented by the disciples?” Research into the writings of Emma Curtis Hopkins, ordainer of the Fillmores, suggests that Mrs. Hopkins, the “teacher of teachers” may have planted the seeds of Charles Fillmore’s concepts of the twelve spiritual faculties (see p. 87 in this volume). At least, it seems certain that Fillmore did not draw his list of twelve spiritual faculties from Douglass. In any case, Fillmore seemed to know that his own understanding of the twelve powers of spirituality was a work in progress. As he wrote in closing the “note” regarding Douglass’ article:

“The interpretation of the twelve disciples, as representative of the twelve fundamental faculties of [hu]man[ity], should not be hastily gone over. It is of most profound import and covers planes of consciousness with which we as a race are not yet familiar. Only when we know the workings of all the faculties on three planes of consciousness -- Spirit soul, body -- can we fathom the intricate processes of [hu]man[ity]’s mind in the 12 regenerative rebirth as symbolized by the life of Jesus in the New Testament” (p. 117-8).

Because of the many typos and some missing punctuation in this “note,” it could be guessed that Charles Fillmore may have been rather excited or perhaps exhausted as he typed the above passage. If his rather determined and heated response to Douglass helped spur his own deeper consideration of the twelve spiritual powers of humanity and urged him to begin to write about these ideas himself, then a great debt of gratitude is owed to Mr. Douglass.

Ever the efficient editor, Charles Fillmore filled out the page after his above note with a well-known quotation of the time:

“Knowledge and wisdom far from being one, Have oft-times no connection. Knowledge dwells In heads replete with thoughts of other men; Wisdom, in minds attentive to their own . . . . Knowledge is proud that he has learned so much; Wisdom is humble that he knows no more” – [William] Cowper [1731-1800] (p. 118).

It is not possible to know for sure whether or not Fillmore meant to remark that Douglass, though a renowned scholar, might benefit from some humility. Certainly, Fillmore was well educated, though self-educated. This much is known: Fillmore preferred the direct path of spiritual intuition, and the chalice of his heart, ever filled by the Holy Spirit, ever poured forth the Holy Spirit for the blessing of the world.

Scriptural References for the Twelve Women

1. Tamar (Strength) 2. Rahab (Life) 3. Ruth (Zeal/Passion) 4. Bathsheba (Release/Renunciation) 5. Mary of Nazareth (Unconditional Love)

Book of Matthew – Chapter One The Genealogy of Jesus.

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers. Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram, Ram the father of Aminadab. Aminadab became the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse, Jesse the father of David the king. David became the father of Solomon, whose mother [Bathsheba - II. Samuel 11:3] had been the wife of Uriah. [The line continued as follows: Solomon was the father of Rehoboam, the father of Abijah, the father of Asaph, the father of Jehoshaphat, the father of Joram, the father of Uzziah, the father of Jotham, the father of Ahaz, the father of Hezekiah, the father of Manasseh, the father of Amos, the father of Josiah, the father of Jechoniah, the father of Shealtiel, the father of Zerubbabel, the father of Abiud, the father of Eliakim, the father of Azor, the father of Zadok, the father of Achim, the father of Eliud, the father of Eleazar, the father of Matthan, the father of Jacob, the father of Joseph, the husband of Mary.] Of her was born Jesus who is called the Messiah” (Matthew 1:1-16). 14

6. Elizabeth (Faith)

“In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary. And coming to her, he said, ‘Hail, favored one! The Lord is with you.’ . . . . And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; for nothing will be impossible for God" (Luke 1:26-37).

7. Anna the Prophetess (Imagination)

“There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem” (Luke 2:36).

8. Mary of Alphaeus (“the Other Mary”) (Divine Order) “Mary [of Alphaeus] the mother of the younger James” [called James the less in some translations of the Bible, or “James, the son of Alphaeus” (Luke 6:15)], whose mother is referred to as “the other Mary” in Matthew 27:61]*

*Mary of Alphaeus may be the same as Jesus’ “mother’s sister, Mary the wife of Clopas,” noted in John 19:25. [See p. 153b of the Metaphysical Bible Dictionary, where Clopas is identified as the same as Alphaeus.]

9. Salomé (Wisdom, Discernment, Choice)

. . . and Salomé” (Mark 15:40) [“the mother of the sons of Zebedee” (Matthew 27:56; Mark 16:1)].* *Salomé is described as “One of the holy women present at the Crucifixion, and who visited the tomb on the morning of the Resurrection (Mark 15:40; 16:1). In Mark 15:40, we read: ‘And there were also women looking on afar off: among whom was Mary Magdalen, and Mary the Mother of James the Less and of Joseph, and Salomé.’ The parallel passage of Matthew reads thus: ‘Among whom was Mary Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee’ (Matthew 27:56). Comparison of the two gives a well-grounded probability that the Salomé of the former is identical with the mother of the sons of Zebedee in the latter, who is mentioned also in Matthew 20:20 . . . in connection with the petition in favour of her sons. Beyond these references in the Gospel narrative and what may be inferred from them nothing is known of Salomé . . . . Publication information: Written by James F. Driscoll. Transcribed by Charlie Martin. The Catholic Encyclopedia, Volume XIII. Published 1912. New York: Robert Appleton Company. Nihil Obstat, February 1, 1912. Remy Lafort, D.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.”

10. Martha (Will) 11. Mary of Bethany (Understanding)

“. . . a woman whose name was Martha welcomed him. She had a sister named Mary (who) sat beside the Lord at his feet listening to him speak” (Luke 10:38-9). “Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha. Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair . . . . Now Jesus loved Martha and her sister and Lazarus” (John 11:1-5). “Martha said to Jesus, ‘Lord . . . .’ Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord. I

have come to believe that you are the Messiah, the Son of God, the one who is coming into the world . . . .’ When Mary came to where Jesus was and saw him, she fell at his feet and said to him, ‘Lord, if you had been here, my brother would not have died . . . .’ ‘Did I not tell you that if you believe you will see the glory of God?’" (John 11:21-40). “Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. They gave a dinner for him there, and Martha served while Lazarus was one of those reclining at Table with him. Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil” (John 12:1-3).

12. Mary Magdalene (Power):

“There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him. Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee” (Matthew 27:55-6). “But Mary Magdalene and the other Mary remained sitting there, facing the tomb” (Matthew 27:61). “After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb” (Matthew 28:1). “Then they [Mary Magdalene and the other Mary] went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples” (Matthew 28:8). “When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. She went and told his companions who were mourning and weeping. When they heard that he was alive and had been seen by her, they did not believe” (Mark 16:9-11). “The women who had come from Galilee . . . returned from the tomb and announced all these things to the eleven and to all the others. The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles, but their story seemed like nonsense and they did not believe them” (Luke 23:55-24:11).

Joanna and Susannah were among the women who provided for Jesus out of their means. Though they are named as close followers of Jesus, they are not included in this criteria for two reasons: 1.) neither is noted as being biologically related to Jesus or to any of the disciples; and 2.) scripture does not contain any conversations held with, or in the presence of Jesus, in which either of these women took part, nor does scripture contain reference to anything these women said. The threefold criteria for the Twelve Women of the Chalice is as follows: 1.) women who are named or noted in the genealogy of Jesus; 2.) women who are named as being blood-related either to Jesus or to at least one of His disciples; 3.) women who are named, whose declarations in scripture affirm Jesus as Messiah, Lord, or Teacher. [Anna in Luke 2:38 “gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem” in the presence of the infant, Jesus. Conversations of Martha and Mary of Bethany and Mary Magdalene with Jesus are quoted in the Gospel of John.]

“But Mary stayed outside the tomb weeping . . . . Jesus said to her, ‘Woman, why are you weeping? Whom are you looking for?’ She thought it was the gardener and said to him, ‘Sir, if you carried him away, tell me where you laid him, and I will take him.’ Jesus said to her, "Mary!" She turned and said to him in Hebrew, ‘Rabbouni,’ which means Teacher. Jesus said to her, ‘Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, 'I am going to my Father and your Father, to my God and your God.' Mary of Magdala went and announced to the disciples, ‘I have seen the Lord,’ and what he told her” (John 20:11-18). “So she ran . . . and told them” (John 20:2).

Some Observations about the Twelve Women

The names of the first five women in this series are drawn from the genealogy of Matthew, which concludes with Joseph. The fact that this family tree ends with Joseph, the husband of Mary, might be seen as a contradiction to the teaching of the virgin birth. But if the stories of the women in his genealogy are read intuitively, a radical conclusion can be made: without the initiative of women, the prophesied connection from Adam through Abraham, through King David, to Jesus, could not have been fulfilled as it was. Matthew was writing in terms of legalism, based on family name. However, it could be inferred by his inclusion of certain women in his genealogy that he believed that it was singularly through the initiative of women, and through Spirit working through women, that the kingdom of Israel was repeatedly preserved and is forever preserved. Matthew was not contending the biological complicity of men. He was giving emphasis to the divine initiative through women. Unity’s traditional Christology includes the virgin birth. In Truth, whatever arrangements are made or not made in the outer, the expression of the Christ is always Spirit’s divine Idea. It is Spirit’s only Idea, continuous and eternal. In that sense the virgin birth holds no problem for the true believer that Mind is primary and causative, over and through all matter. If the measure of oil that keeps a lamp burning for one day can inexplicably expand to keep the lamp burning for eight days, then molecules can be manipulated by the great invisible Intention. If molecules can be manipulated by Spirit, then so can cells. Therefore, the answer as to whether or not the virgin birth is possible is the same answer to the question about any of the miracles. The answer is a simple question: “Why not?”

Because each of the twelve women in this series responded to their situations in the consciousness of “Why not?” wonderful things happened through them. The way of the women is uniquely intuitive, and fundamental to the way Spirit works.

“Unity accepts the virgin birth of Jesus, and finds in it a deep metaphysical significance. Though the virgin birth is considered a miraculous event, the Truth student should remember that the way of spiritual law transcends material law. ‘The things which are impossible with men are possible with God.’ Tradition tells us that Mary was not only virgin by reason of her unmarried state, but she was also virgin in mind and heart. We believe this has a symbolic meaning. Just as Jesus was born to one whose mind and heart were pure and uncorrupted, so too is the Spirit of Christ born into individual consciousness as the mind and heart are made pure and clean, freed of all mortal thought and sin. No one should feel that the manner of Jesus’ birth made Him so different from the rest of [humankind] that we all cannot be perfect as He was perfect. It was Jesus’ divine origin that gave Him power, not the peculiar circumstances surrounding His physical birth. Each individual, though he [or she] may be unaware of it, is a divine child of God, heir to all of God’s goodness. Each bears the same relationships to God as Jesus: are equally sons and children of the most High” (Pamphlet– The New Birth), quoted by Elizabeth Sand Turner in Your Hope of Glory, Unity School of Christianity, 1959, p. 19).

Matthew named four women in this genealogy who initiated or welcomed their maternity. The fifth is not mentioned by name, but referred to as she “who had been the wife of Uriah” (Mathew 1:6); perhaps she is unnamed here because she had not initially entered into David’s household of her own volition. It seems that she had no conscious choice in her circumstance. She was compelled, even abducted, at least seduced, and practically speaking, raped. Yet Matthew seems to imply that all of these five radical women were essential instruments of the divine intention to fulfill the prophecy that the Savior would come through the house of King David, in a direct line from Adam. Impulse became the vehicle of providence. Luke’s genealogy of Jesus (Luke 3:23-38), does not agree with Matthew’s. It has been suggested in The Catholic Encyclopedia (Vol. VI, 1909, New York: Robert Appleton Company) that one way to resolve the seeming difference is to assume that Luke’s genealogy may be a genealogy of Mary, rather than of Joseph, as Luke notes that Jesus “was the son, as was thought, of Joseph” (Luke 3:23). The Gospels of Luke and Matthew agreed in referring to Jesus as the Son of God. We recall that in Matthew 6:9, Jesus taught the disciples to pray, “Our Father.” Therefore, all people are God’s children. Matthew did not say that Joseph was the biological father of Jesus; he emphasizes the genius of Spirit in finding ways—against all human sense—to bring forth the Messiah through the house of David. “For it is through the holy Spirit that this child has been conceived in her” (Matthew 1:20).

Four of the twelve women were widows; they might have seemed outside the “flow” of usefulness to their cultural circumstances, for various reasons: Tamar, Ruth, Bathsheba, and Anna the Prophetess. Tamar’s two husbands had died, one after the other, under strange circumstances. Had she not made herself available to Judah when he became available to her, her sons would not have been born of the house of Judah. Thank God for outrageous women.

Ruth had lost not only her husband, but also her brother-in-law (who, under levirate law, would have become her second husband, had he lived; so, it was as though Ruth was widowed twice, like Tamar). Had Ruth not made the dramatic decision to follow Naomi back to Bethlehem, and to take Naomi’s advice to give Boaz such a charming offer that he could not refuse, Ruth would not have given birth to the son (Obed), who formed a critical link in the genealogical chain to the birth of Solomon and later of Jesus. Bathsheba was widowed because her husband, a faithful soldier, was intentionally put in peril by King David, who had impregnated her. The united kingdom was endangered because of the King’s lust for the beautiful Bathsheba, which brought him into a whirlwind of inexorable decisions. Yet, if he had not acted to compel her, even at the loss of one of his most loyal soldiers, and if he had not then comforted Bathsheba so that she became the mother of Solomon after the death of their first *unnamed” son, the kingdom would have been lost altogether, the Temple might not have materialized, and the line to Jesus would have been broken. If Judah had not been seduced, Boaz not beguiled, King David not entranced, Jesus could not have come into expression as He did. According to Catholic tradition, Anna is regarded as the mother of Mary of Nazareth and the grandmother of Jesus. If this was the case, she, too, was integral in the bringing forth of the Christ. If she was His grandmother, then if Anna had not lived and born Mary of Nazareth, Jesus would not have been born. If this extra-biblical tradition is correct about Anna, it could also be said that the death of her husband allowed her to live a religious life, whereby, also by tradition, her daughter was sheltered in a life of prayer that prepared Mary to bear the Christ child. It would seem odd for Luke not to have mentioned that Anna was the mother of Mary of Nazareth, if that had been the case. Yet Anna’s role in the story is important, for she was, in a sense, married to Spirit – a pure soul, gifted with divine intuition. She and Simeon (see Luke 2:25-38) seemed to take the roles of “spiritual godparents” to the Christ Child.

If Anna was not the biological mother of Mary of Nazareth, she could still be seen as Mary’s spiritual mother. Anna is described in the Gospel of Luke as a woman of advanced age who “never left the temple, but worshiped night and day with fasting and prayer” (Luke 2:37). Mary is described by apocryphal books such as the Protoevangelium of James and Gospel of the Birth of the Virgin, as having been brought to the Temple and dedicated to Temple life at the age of three by her parents, Anne (or Anna) and Joachim. Tradition has therefore linked the two women as mother and daughter. Through all the drama, a higher wisdom is continuously at work. It could be said that these four widows were indispensable in the expression of the Christ. Strength, zeal or enthusiasm, renunciation or release, and imagination, working in the soul as aspects of the divine Feminine, are all essential in the bringing forth of the Christ consciousness into manifestation. Two of the women in the genealogy could be considered to be prostitutes, and therefore unmarriageable in their culture: Tamar only pretended to be a prostitute (she was in the highest sense, a “consecrated woman”), but Judah had refused to marry his youngest son to her, and Rahab might simply have been a keeper of a public house, rather than a prostitute in the literal sense. The significant similarity is that Tamar was unmarriageable because she was considered dangerous, perhaps cursed; her first two husbands had died mysteriously. She risked her safety by venturing out alone dressed as a cult prostitute, and she risked her life by becoming pregnant while unmarried. She was counting on the evidence to vindicate her, but that took courage and great faith.

Rahab could have been considered unmarriageable either because she was a prostitute, or because she was that most “dangerous” individual in any culture: an independent woman. She risked her life and the lives of her family by protecting Joshua’s spies and lying to the king of Jericho. She took a real risk by aligning with the invaders, and, in so doing, betrayed every other man, woman, and child in her city. She was outrageous, and definitely a survivor. Strength and Life are necessary in the fulfillment of Spirit’s purpose for humanity. Six women are noted in the list who became mothers as a result of their roles in the intuitive drama, but only with the “right man” or at the “right time.” Tamar, Rahab, Ruth, Bathsheba (whose first child died in infancy), and Mary of Nazareth. Tamar had been twice married, yet had not conceived; Rahab, though perhaps a prostitute, seems not to have conceived; Ruth, Bathsheba, and Elizabeth had all been married, yet had not conceived until the time was right. Two more of the women (possibly three, if Anna is counted as the mother of Mary) were mothers before entering into the active ministry of Jesus: Mary of Alphaeus and Salomé. (We cannot tell by scripture whether Martha or Mary of Bethany, or Mary Magdalene, were ever married, or ever had any children.) The fact that they stand on their own in scripture, without husbands or sons, is significant to the unfolding view of women as important in their own right. This is not only the story of the emergence of Jesus Christ; this is also the story of the emergence of woman – a vessel to a holy purpose independently of marriage or motherhood.

The first half-dozen of the twelve women became mothers during the unfolding story. Their common role was to bring forth a son, and to this end they were determined. In order to fulfill that role, Tamar deceived Judah, Rahab deceived her king and betrayed her city, Ruth left her homeland and pursued Boaz, Bathsheba submitted to the king and endured the death of her husband and firstborn child. The first four of these six women brought forth sons who continued the line toward the birth of King Solomon, builder of the first Temple. Mary of Nazareth, the fifth, was the bearer of the Christ child. Her cousin, Elizabeth, was the mother of John the Baptist, 24 whose ministry made way for Jesus the Christ, the Wayshower. Their shared message was “the kingdom is at hand.” It seems that at least one, and perhaps two, of these twelve women were pregnant while unmarried: Tamar (made pregnant by Judah, her father-in-law, unwittingly), was not married at the time of conception, and though she was acknowledged by Judah as the mother of his heirs, he did not have conjugal relations with her; he did not take her as his wife. Mary of Nazareth, evidently betrothed to Joseph when she conceived, might not have been considered as married in the true sense at the time of her conception. However, she conceived before becoming Joseph’s wife in the full cultural sense. Whether there was any conjugal relationship between Mary of Nazareth and Joseph after the birth of Jesus is a topic for ongoing debate. In any case, the pregnancies of both of these “unmarried” women were integral to the story of Jesus. Tamar named her children herself; Mary was told by the Angel Gabriel what name to give her child. These are radical, outrageous women. The soul moves forward in its evolution through the receptive, intuitive consciousness they represent.

From the beginnings of the human race, awe and mystery have surrounded the mysterious connection between the cycles of women and the cycles of the moon. In the primitive sense (which can be truer than the intellectual sense) every birth is signaled by divinity. Every birth is parthenogenesis. Man (the human) has nothing to do with it. But even when the women among the twelve have not given birth, or are past that part of life expression, their essence is vital in the Christ story.

~~~

“Where did your Christ come from? From God and a woman! Man had nothing to do with Him.” – Speech by Sojourner Truth (1797-1883): “Ain't I A Woman?” -- Delivered at the Woman’s Convention in Akron, Ohio, 1851.

At least one woman past the expected age of child- bearing is listed; age is no impediment to Spirit: Elizabeth was radical in her way, because she is the only woman in the New Testament who is reported to have become pregnant at an advanced age. It was radical for her to continue to hope for a child, to bear the child, and to name him, herself, against family tradition–even though her husband was a priest. He literally did not have a say in the matter, since he was rendered mute when he argued with the Angel Gabriel, who announced the impending birth of their firstborn. No one who reads this story carefully could ignore the feminist message: when God and woman have decided, the man (the human) has nothing to say in the process. As in the “old days,” of the children of Israel, God and woman name the child. The religion of the Great Mother is still alive. The veil is lifted from time to time, to remind humanity of its Divine Feminine. Although we cannot be sure from scripture, it is possible that six other women among the twelve could have been post- menopausal during their involvement in the active ministry of Jesus. While six mothers, including Elizabeth, were mentioned among the twelve, six others of the twelve, not counting Elizabeth, could have been past the age of child-bearing, at least by the time Jesus moved into active ministry at the wedding of Cana: Mary of Nazareth, the Other Mary (wife of Alphaeus), Salomé (the mother of James and John, sons of Zebedee), Martha and/or Mary of Bethany, and Mary Magdalene. One thing is certain: these women were valuable to Jesus, even if they had not, could not, or chose not to bear offspring, or additional offspring. No religions on the planet would have much going for them without women like these.

They trusted in Spirit. Tamar trusted in the Law of righteousness. She may also have believed in that power working through the fertility goddess of her understanding, whose worship she may have enacted by dressing as a cult prostitute). Rahab trusted in verifiable demonstrations of Principle, and in the word of its representatives. Ruth trusted in her mother-in-law, her spiritual mentor, a woman of the Law (the children of Israel). Bathsheba trusted in the king, as the executive of the Law. Mary of Nazareth trusted in the Angel Gabriel (Truth that stands in the presence of God), and in her intuition. She was also encouraged by her spiritual sister, Elizabeth. Elizabeth trusted in the validation of her own experience of the divine Law, as the child leapt in her womb at the presence of Mary. Anna trusted in the Law, as her intuitive recognition of the Christ when Mary brought Him to her. Mary of Alphaeus, Salomé, Martha and Mary of Bethany, and Mary Magdalene trusted in Jesus. All were individuals; yet all are the same woman. They are every woman, every soul, who trusts in Spirit and lets Spirit lead the way. The connection of the twelve women to the disciples who represented the twelve powers of humanity as perceived by Charles Fillmore is based on scripture rather than tradition, and is made based on two criteria: 1.) their experiences and the things that they did and said, and the things that were said about them; and 2.) their relationship to their partners or their sons or blood relation to Jesus. Salomé was the mother of the “sons of thunder.” Maybe she, herself, was the “thunder” that was the origin of this nickname given to James and John. Perhaps her voice was loud and strong, her presence insistent, even startling. She had things to say, and she pressed Jesus to make a decision in regard to expectations for her sons. The Master answered her with the teaching that every soul must accept the results of its own decision.

Only two of the twelve women have no personal conversation specifically recorded in scripture: Anna the Prophetess and Mary of Alphaeus. Their conversations are referred to indirectly, which perhaps reinforces the spiritual qualities they represent: imagination, as selflessly receptive to Spirit, and divine order as obedient to the priority of Spirit. Mary of Alphaeus’ son is “James the Less,” subordinate in some way – age or height or personality – to James, the son of Salomé, who was the brother of John. James of Alphaeus, like his mother, is the quiet one, the one who listens and follows. This is the quality of a true disciple. The four women of the Old Testament on this list all looked to their male partners to facilitate their mission. Elizabeth relied upon her husband, Zechariah, who was engaged in priestly service. Anna, also, relied upon the priests of the temple to support her life of prayer. Mary relied upon Joseph to assist her. Mary of Alphaeus and Salomé relied upon their husbands and sons. Mary and Martha of Bethany relied upon their brother, Lazarus, as the head of their household. Mary Magdalene, so far as we can tell from scripture, was a truly independent woman, without a male partner. She had no husband or children, so far as we know. She supported Jesus materially and emotionally, and relied upon Him as Teacher. She partnered with Him in a way unique to their relationship, and He relied upon her to carry forth His mission. Whether their relationship was in any way romantic in the ordinary sense is a matter for contemplation. In the sense that partnership in Spirit is the greatest love, it was High Romance.

Two of the twelve women received insights directly from divinity: Anna the prophetess and Mary of Nazareth. Four of the women were instructed personally by Jesus Christ: Salomé, Mary and Martha of Bethany, and Mary Magdalene. Interestingly, if the signal, the motivation, the prompting that each of the women experienced is expressed in order of the appearance of these women in the Bible account, a general progression of spiritual guidance for the individual soul could be surmised: 28

1. Conviction of righteousness, as in Tamar, the strong;

2. Deduction of Principle based on the demonstrations of others, as in Rahab, the life-saver;

3. Enthusiasm for Truth, as in Ruth, the zealot;

4. Nonresistance to the compulsion of Spirit as it moves through personalities and circumstances, as in Bathsheba, the submissive;

5. Unconditional and loving consent to divine invitation, as in the consenting Mary of Nazareth;

6. Fulfillment of prophecy, as in Anna, the insightful prophetess;

7. Vindication by Spirit, as in Elizabeth, the faithful;

8. Priority of the spiritual life, as in Mary of Alphaeus, the follower;

9. Decision, as in Salomé, the inquisitive and discerning;

10. Obedience, as in outspoken Martha of Bethany, the manager;

11. Understanding, as in Mary of Bethany, the devotee;

12. Empowerment, as in the first minister of the Resurrection, Mary the Magdalene, speaker of the Word.

Every sincere seeker experiences all of these elements. Every soul is all of these qualities in expression, as represented by the Twelve Women of the Chalice.

Alternative allegorical interpretations published by Unity School of Christianity before Charles Fillmore’s Metaphysical Bible Dictionary (that was first published in 1931) from the following source, offered here for interest and comparison:

The following definitions of terms used in the Bible stories of the Twelve Women of the Chalice are quoted from Metaphysical Bible Dictionary – An Interpretation of the Symbolical Meaning of Scripture Names, compiled by R.C. Douglass. (Kansas City, Missouri: Unity School of Christianity, 1903). Only a selection of the definitions that appear to differ somewhat or give a different flavor of theology in comparison with the interpretations developed through Fillmore’s direction are quoted here, in order to illustrate the diversity of allegorical Bible interpretation, due to the range of meanings of terms.

• Bethany: “House of figs . . . . Conscious of good”

• Canaan: “a servant of servants . . . sensuality”

• Chezib: “deceit . . . untrustworthy”

• Elisabeth: “The inner mind, which hears and knows”

• Er: “Watcher . . . worshiper”

• Jerubbaal: “Who wars with Baal . . . . Iconoclasm”

• Jesse: “To be; existence . . . Being”

• John (the Baptist): “Jah’s gift . . . . Love working by faith” [“The ‘still small Voice’ in the mind’s ‘wilderness,’ calling to repentance, to ‘prepare the way’ of the Christ.”]

• Jordan: “The river descending . . . . Jordan being the river of Israel, it symbolizes the spiritual waters . . . . Jordan is the dividing line between the unrealized ideal and the ideal in realization. A true faith in our leader, Joshua (the Christ), is necessary that sublime experience of the soul–the glory of the spiritual real. The baptism of the Spirit must be in the spiritual waters.”

• Joseph: “Adding . . . The Sixth Sense, intuition, the one added” Joshua, Jehoshua, Jehoshuah, Jeshua or Jesus–originally, Oshea or Hoshea: ‘Jah is help’ . . . . The essential Christ.”

• Judah: “Praise . . . . The sense of smell, the faculty of hope and spiritual fragrance, an operative on three planes of activity, physical, mental and spiritual.”

• Lazarus: “Help of God. . . The soul, awakened from its death- somnolence to the consciousness of life, by the Word of Christ.”

• Magdalene: “Tower of greatness. . . . The new consciousness of love from carnal love redeemed.”

• Mahlon: “song, mild . . . minor chord.”

• Marah: “bitterness . . . . Hard lessons.”

• Martha: “Lady cumbered . . . . Soul greatness cumbered by care.”

• Mary: “Myrrh of the sea; exalted . . . . Divinely favored.”

• Nazareth: “The ‘Branch of the Root of Jesse’ is Jesus of Nazareth’– Jesus the Branch.”

• Nun: “Fish; eternal . . . . The fish being a symbol of Christ, ‘Joshua the son of Nun’ stands for Jesus Christ symbolically.”

• Onan: “strength . . . misdirected energy.”

• Orpah: “wild goat . . . . Natural goodness.”

• Perez-Uzzah: “Breach of Uzzah. . . . The idea that Truth needs the support of human thought.”

• Rahab: “broad; large . . . Fidelity.”

• Ram, Brahm or Brahma: “Sublime height . . . . God the Most High.”

• Shihon: “Sweeping away . . . . Carnal will, which would banish the Christ from the conscious mind – Herod.”

• Tamar: “Palm trees . . . . spiritual amiability.”

• Timna(t)h: “enumeration . . . Allotment; enduement.”

• Uriah: “Jah is Light . . . . The killing of Uriah for Bathsheba by David shows that the perversion of love to lust extinguishes the spiritual light within.”

• Zebedee: “Jah’s abundance. . . . A rich mentality.”

Comparisons and Conclusions Concerning the Progress of Allegorical (Metaphysical) Bible Interpretation in Unity and New Thought:

The scriptural references in Fillmore’s Metaphysical Bible Dictionary are taken from Nelson’s American Standard Version of the Bible, with some exceptions (as noted). Douglass did not mention the version of the Bible he used. As would be expected, and as is to be congratulated and encouraged, scholarship in the area has improved. It is fair to point out that Douglass’ dictionary was published in 1903, and Unity’s more current version first in 1931–twenty- eight years later – with a tenth printing by 1962 (some addenda was been added, but much more has been hoped for than has appeared. There is a mighty work to be done. Although the print is small in Douglass’ dictionary, the pages only number seventy-nine. Unity’s current Metaphysical Bible Dictionary does not have much larger print than the first try its pages number over seven hundred pages. The work continued. Much gratitude is due Unity author, Elizabeth Sand Turner, who created the wonderful trilogy of books especially helpful to students of allegorical Bible interpretation. Her work gathered and affirmed the Unity teachings (as found in the writings of H. Emilie Cady and Charles Fillmore) in: Let there Be Light (1954) – Old Testament, Your Hope of Glory (1959) – the Gospels, and Be Ye Transformed (1969) – the epistles. Through these wonderful compilations of Unity exegesis, Turner has certainly helped to keep the Unity approach to Bible exegesis alive. Bible exegesis expanded in Unity through the guidance and inspiration of Charles Fillmore. What he gave to the movement must not be understated. The question to ask is, had he been able to stay on this plane after 1948, what might he have done in the field of Bible exegesis during the last half century? What might other scholars have done? What might you do now? Bible exegesis tends to flourish when theological considerations are given interest and support and authenticity and integrity are emphasized in a spiritual community. Three

33 elements tend to support stability and growth for religious movements: canon, creed, and clergy. Canon means scripture, which appears to be less central to Unity services and to New Thought writing and speaking in general, with the passing of decades. The Bible is not as central to culture as it once was; yet the level of interest that Bible study seems to spark in congregations suggests that the students are still ready and still call for more teachers to appear. Creed means declarations of principles, statements of faith, published core beliefs. Development of creed requires thoughtfulness, dialog, critical thinking and excellent teaching. When a movement’s expressions of self-understanding are unclear or lacking, or when they are put forth from the leadership level without full democratic mediation, there is more work to be done. Interest in exploration of the content and meaning of canon, dedication to democratic mediation of theological declarations, and commitment to academic excellence are absolutely essential in order for Unity in particular and New Thought in general to thrive. Readers who are interested in the ideas put forth in this exploratory exegesis of the Twelve Women of the Chalice are challenged to read more, to write more, to join in the work and carry it forward. An inspired clergy will be the result. As the students are ready, the Teachers must appear, with schools to prepare them and congregations to welcome them. They are to be the messengers of Light, ministers of the Word. They are to be the vessels for this holy purpose, called to this mission. This criterion is fully intended to serve as encouragement. The development of the concept of twelve spiritual faculties has been a good thing, as has the idea of the twelve disciples as embodying these faculties. Douglass’ dictionary leaves out definitions for the names of half of the women listed among the Twelve Women of the Chalice, even though they are all well- known and clearly integral in the scripture stories. Charles Fillmore’s dictionary includes definitions for all of these women’s names, along with the places they lived, preparing the way for the present work. But, Beloved, there is more work to be done.

Dibqufs!Uisff! ! ! ! ! ! ! ! Uif! Dpmpst!'!Dpef! !

The Twelve “Fishers of Men” called by Jesus Christ:

1. STRENGTH - light green - Andrew: “‘strong; a strong man; manly.’ The strength of the mind . . . that is rejoiced greatly when it finds the inexhaustible Source of all strength, and exclaims, ‘We have found the Messiah’ (John 1:41) . . . . When strength finds faith, and they are brothers consciously in the mind, a bond of unity is established that carries one along, even though one may encounter the most adverse experiences” (Metaphysical Bible Dictionary 51b).

2. LIFE (that becomes New, Redeemed Life) - red (Matthias, who replaced) Judas: Greek for Judah “praise Jehovah.” “Meta.:. Kerioth was a city of Moab [“carnal mind”] against which Jeremiah prophesied. . . . Iscariot . . . (man of hostile encounters) signifies that the life faculty [that is essentially of Jehovah, God] at this phase of overcoming is not fully redeemed from carnal thought and desire” (MBD 300a,b, and 375b; 376 a and b). After the Resurrection, Judas is replaced by Matthias: “‘gift of Jehovah. . . given wholly unto Jehovah.’ . . . Meta.: Judas Iscariot, the disciple of Jesus whom Matthias was chosen to replace, represents the acquisitive or life faculty in individual consciousness. Matthias signifies the lifting up of this faculty (given wholly unto Jehovah) that it may aid the individual in laying hold of his higher, spiritual attainments, even eternal life, through the power of his indwelling Christ, I Am, Jehovah” (MBD 434a and b).

3. ZEAL / PASSION - orange - Simon, the Canaanite (“the Zealot”): (Greek from Hebrew) “hearing . . . obeying; understanding.” “Meta. The zeal faculty in [hu]man[ity]” (MBD 620a); “the soul’s passion for spiritual Life.”

4. RELEASE (Cleansing, Renunciation) - russet (rust) - Thaddeus/Jude: “Warm-hearted, courageous” . . . Jude who wrote The Epistle of Jude, is the same person, the surname being Thaddeus and the given name Jude, or Judas. Meta. Thaddeus represents the faculty of elimination in [hu]man[ity]” (MBD 652b and 563a). Alphaeus, the name of the father of Thaddeus and of the father of James the less, means “supplanter” (MBD 41b and 42a); that is, the process of release, renunciation-- that is, supplanting, or replacing the mortal for the immortal--is integral in spiritual unfoldment.

5. LOVE - pink - John (and his brother, James, are sons of Zebedee and Salomé): “Jehovah bestows mercifully; Jah is gracious; grace and mercy of the Lord; dovelike; meekness; compassion; fertility; fruitfulness; love”. . . . Meta. . . . The apostle John represents the spiritual faculty of love. He is known as the disciple whom Jesus loved, and love is the dominant theme of all his teachings and writings. In the outpicturing of Jesus’ development, John signifies the faculty of love in its masculine or positive degree of action, while the various Marys of the New Testament characterize the different subjective activities of love” (MBD 357 a and b, and 358 b).

6. FAITH - blue - (Simon) Peter: “(Greek)-- “strong; firm; unyielding; a large stone; a rock . . .” “Meta. The spiritual faculty of faith. This disciple’s name, Simon (hearing), signifying his receptivity and ability to discern Truth, was changed by Jesus to Peter, or Cephas, which is the Greek for the word Rock. This represents faith in God, strong, unwavering, and enduring. This faith is a necessary foundation for the building up of spiritual consciousness, the church of Christ, in the individual. Peter (faith) was one of the first disciples that Jesus called. Faith is one of the first spiritual faculties to be called into expression by every one who would follow Jesus in the overcoming life” (MBD 516 a).

7. ORDER - green - James, “the Less” (son of Alphaeus [Clopas] and the “other Mary”): “English form of Jacob. Supplanter . . . . Meta. James the son of Alphaeus signifies the faculty of order.” “Alphaeus” means “supplanter;” “we give up our mortal ideas and consecrate ourselves with all our faculties to spiritual expression; then Spirit in us supplants and succeeds the sensual” or, one who takes priority over another (MBD 319 a, 320 b, and 41b-42a).

8. DECISION (judgment, discernment, choice) - yellow - James (and his brother, John, are sons of Zebedee and Salomé): “English form of Jacob. Supplanter . . . . Meta. James the son of Zebedee is that disciple of Jesus Christ who represents the faculty of judgment in individual consciousness. . . . We also call this faculty justice, discrimination [or choice]; it is that quality in us which carefully weighs a question and draws a conclusion. . . . We should therefore faithfully affirm the spiritual aspect of this faculty and always seek the guidance and good judgment of spiritual light and understanding” (MBD 319 a and 320 b).

9. IMAGINATION - light blue - Bartholomew: (Greek, from Hebrew) “prepared for seed. One of the twelve apostles of Jesus Christ (Matt. 10:3). Meta. The faculty of imagination. He is called Nathanael, in the 1st chapter of John, where Jesus saw him under the fig tree. The inference here is that Jesus discerned Nathanael’s presence before the latter came into visibility” (MBD 98b). “Nathanael: (Greek from Hebrew) instructed of God;” One whom Philip brought to Jesus (John 1:45-49). He is believed to be the same person as the apostle Bartholomew . . . . Bartholomew is thought to have been Nathanael’s surname . . . . Meta. The imaging power of the mind, the faculty of imagination. In the realm of the real (Israel) it is guileless–innocent of error images; it is open and receptive to the beauty and perfection of Being.

This faculty makes the great artist, when the soul is lifted up with spiritual fervor. The guileless innocence of the Nathanael state of mind causes the religious enthusiast to believe all things about Spirit and the world invisible . . . . When the mind of Spirit uses it, as Jesus used it in discerning Nathanael when he was concealed under the fig tree, it is without guile. In communication of God with [humanity] this faculty plays an important part. It receives divine ideas and reflects them in images into the soul in dreams and visions. This is the meaning of the passage, ‘You shall see the heaven opened and the angels (thoughts] of God ascending and descending upon the Son of man’” (MBD 472a and b).

10. WILL - silver - Matthew: (Hebrew) “gift of Jehovah; gratuity of Jah; given wholly unto Jehovah. A tax collector, who became one of the disciples of Jesus, and writer of the Gospel of Matthew (Matt. 9:9; 10:3). Meta. Matthew is the disciple of Jesus Christ who represents the will faculty in [humanity] . . . . In the regeneration, [humanity] controls, directs, teaches, and disciplines the faculties of [its] mind. To do this [it] must in a measure withdraw from the mercenary occupations and the material ambitions that have absorbed [its] time and attention. Levi, afterward called Matthew, willingly gave up his money-getting and followed Jesus . . . . The will always enters into [humanity]’s decisions. The will makes the final choice to give up all and follow Jesus. This lesson on the surrendering of the old ideas and conditions, that the greater increase of good may come into one’s life, is based on Matthew because Matthew represents will . . . . Under the spiritual law the will becomes a producer instead of a parasite. When the individual will has become a disciple of the Christ, spiritual I AM, the schooling of the [individual] begins” (MBD 433b and 434a).

11. UNDERSTANDING - gold - Thomas: “(Greek from Hebrew)–joined, conjoined; doubled; twain; twin. One of the twelve apostles of Jesus Christ. This disciple is also called Didymus (John 14:5; 21:2). Meta. Thomas is the disciple of Jesus Christ who represents the understanding faculty in [humanity]. Understanding and will function, or should function, in unison . . . . In John 14:5 Thomas represents reason functioning in the realm of sense, seeking to discern the things of Spirit through outer signs. The truth contained in Jesus’ answer to Thomas, ‘I am the way, and the truth and the life; no one cometh unto the Father, but by me,’ is that the I AM in [humanity], or the Christ, is the open door to the kingdom of God” (MBD 654 a and b). Didymus: “(Greek) twofold; double; twin; twin. The surname of the apostle Thomas (John 20:24). This name infers that Thomas was a twin; instead of Thomas Didymus, we would say, Thomas the Twin” (MBD 172a). Some believe that the reason Thomas was called “the twin” is that he closely resembled Jesus.

12. POWER - purple - Philip: “(Greek)–lover of horses. One of the twelve apostles of Jesus Christ (John 1:43). . . . Meta. The power faculty in [hu]man[ity]. . . . Through Philip the word is charged with power (John 6:7). Philip means a lover of horses. We gather from this that he represents the faculty in us that, through love, masters the vital forces; hence we identify Philip as power. Philip exercises his power through the spiritual word, which is outwardly made manifest in speech (Acts 8:4-8)” (MBD 524b and 525a - 527a).

The Twelve Women of the Chalice Who Brought Forth and Followed Jesus Christ:

STRENGTH - light green - Tamar “standing forth; ascending; high; lofty; erect; upright; . . . phoenix.” “. . . this consciousness of victory, or conquest, and overcoming power is of the soul in the individual.” [See the Metaphysical Bible Dictionary, p. 643b; and Matthew 1, Genesis 38, Ruth 4, I. Chronicles 2.]

LIFE (New Life, Redeemed Life) - red - Rahab “large; wide; broad; ample; spacious; breadth; freedom, unrestraint; liberty; license. A woman of Jericho, a harlot.” (The name is also used in the Old Testament as a symbol for Egypt: “Outrageous” “error ideas and activities that exist in the darkened, ignorant, sense consciousness....”) “...This natural love at once recognized the superiority of spiritual ideas over the old carnal beliefs, and so received gladly the new light” (See MBD 542b-543, and Mt. 1, Joshua 2, 6; Job 9, 26, Psalms 87, 89, Isaiah 30, 51). [Note that in Joshua 2:18, Rahab’s signal to the Hebrew spies was a “scarlet cord.”)

ZEAL/PASSION - orange - Ruth: “sympathetic companion; desirable; delightful; friendship; pleasing; beautiful.” “The love of the soul in its natural state, or the love of the natural soul for God and for the things of Spirit . . . human love raised to divine love by its willingness to leave the love of the unreal, to follow after the real, to go wherever true love leads, to be steadfast in that love; in other words, to love in the highest and best degree and to acknowledge and worship always the God of love.” [See MBD 562a + b; Mt. 1, and the Book of Ruth.]

RELEASE (Cleansing, Renunciation) russet (rust) – Bathsheba “daughter of the oath, seventh daughter, daughter of seven; measure of fullness.” “Seven is the number that represents fulfillment and rest;” “repose, stability; equilibrium; reintegration; return to an original state; restoration; redemption.” [See MBD 99b, 594a; Mt. 1;II Samuel, I Kings.] [When David first saw Bathsheba from his rooftop, she may have been completing the mikveh (or mikvah), the ritual immersion required of married women during daylight (still evidently light enough outside for David to have seen her) that would have taken place after seven days of stainless purity after the monthly cycle, therefore indicating that Uriah had not impregnated Bathsheba. The biological imperative can be a strangely powerful motivation.]

LOVE - pink - Mary of Nazareth “Myrrh . . . aromatic spirits” “. . . the soul that magnifies the Lord ‘daily in the temple’ and through its devotions prepares itself for the higher life. She signifies the divine motherhood of love. She can also be said to be intuition.” Nazareth means: “shining,” “covenant” (Immaculate Conception). [See MBD 427b, 428a, 472b; all of the four Gospels.]

FAITH - blue – Elisabeth (or Elizabeth) “My God is my oath.” “Advanced in years,” yet pregnant with John the Baptist, Elizabeth said to Jesus’ mother, “Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.’” [See MBD 193a; Luke 1.]

ORDER - green - (the “other Mary”) Mary, wife of Alphaeus [Clopas] the mother of James, “the Less” ”myrrh . . . aromatic spirits.” “Alphaeus” means “supplanter;” “we give up our mortal ideas and consecrate ourselves with all our faculties to spiritual expression; then Spirit in us supplants and succeeds the sensual” or, one who takes priority over another. [See MBD 41b-42a, and 428a; Mt. 27, 28, Mk. 15, 16, Jn. 19.]

DECISION (judgment, discernment) yellow - Salomé, mother of James and John “whole, sound, perfect, complete, finished, peaceful, friendly, enveloped; enveloping; clothed. The soul clothed in the thought of wholeness, soundness, love, peace, and Truth.” [See MBD 567a; Mark 15, 16.]

IMAGINATION - light blue - Anna the Prophetess “grace, gracious.” “A certain conservation of spiritual life, which has been built up by devotion and faithfulness. This spiritual life is transmitted through many incarnations and becomes an inheritance of the soul...”; “daughter of Phanuel (vision of God), of the tribe of Asher (blessedness).” [See MBD 53a; Lk. 2.]

WILL - silver – Martha “lady; governess . . . rebellious one.” “Martha represents the outer activity of the soul that is receiving the higher self . . . . Martha desires to show her love by service. . . . Truly, ‘to obey is better than sacrifice.’” [See MBD 427a and b; Lk. 10, Jn. 11, 12.]

UNDERSTANDING - gold - Mary of Bethany “myrrh . . . aromatic spirits.” “Mary, the inner devotional side of the soul . . . [represents the love that] attends to the spiritual; . . . when Mary pours upon Jesus’ feet the precious ointment she is symbolically bathing His understanding with the fragrance of love.” Bethany means “place of crossings,” as in mental demonstration. [See MBD 428a-430a, 114b; John 11, 12, Lk. 10.]

POWER - purple - Mary Magdalene ”myrrh . . . aromatic spirits” “of Magadan:” “elevation; tower; fortress; castle; greatness.” “Exalting and magnifying strength in consciousness.” [See MBD, 415a; Mt. 27, 28, Mk. 15, 16, Lk. 24, Jn. 19, 20.]

Charles Fillmore’s listing of the 12 powers of humanity (with related faculties and traditional colors):

The order given here for the disciples is found in chapter ten of the Book of Matthew; the spiritual faculties are assigned as in Charles Fillmore’s Twelve Powers of Man. The colors associated with each of the powers became established as a Unity tradition over the last half century.

The Twelve Women of the Chalice (with related faculties and colors):

The order of the first two groups of women selected given on the following page is the order in which they are mentioned in the Gospels; the order of the third group is the order of their declarations recorded in the Gospels. The colors that have become traditional in the Unity teachings about the twelve powers over time are also added.

Disciple Faculty Color

Peter Faith Strong Blue “True blue” is a recognized symbol of faith.

Andrew Strength Light Green Green indicates fresh, vital growth, as of a plant.

James, Son of Zebedee Judgment Yellow Yellow, as in the honey bee, stands for discrimination.

John Love Pink Pink is associated with tenderness, as in rose petals.

Philip Power Purple Purple signifies royalty, and therefore power.

Bartholomew Imagination Light Blue The vast blue firmament suggests limitless possibilities.

Thomas Understanding Gold Gold has ever been a symbol of the standard of Truth.

Matthew Will Silver Like the silvery moon, the will must reflect the sun (Son).

James, Son of Alphaeus Order Dark Green “First the (green) blade, and then the ear” suggests order.

Thaddeus Renunciation / Release Russet The color of the autumn leaf tells of release.

Simon Zeal Orange The color of flame indicates passion, zeal, enthusiasm.

Judas Life Red Red is the color of the blood of life. 46

Five women in the genealogy of Jesus: Tamar Strength Light Green as in Andrew

Rahab Life Red (cord) as in Judas / Matthias

Ruth Zeal / Passion Orange as in Simon, the Zealot

Bathsheba Release / Renunciation Russet as in Thaddeus

Mary of Nazareth Love Pink as in John, “whom Jesus loved” (who became her “son” at the cross)

Three women named as relatives of Jesus and/or disciples: Elizabeth Faith Strong Blue as in Peter

“The Other Mary” Order Dark Green as in James of Alphaeus (her son)

Salomé Decision / Judgment Yellow as in James of Zebedee (her son)

Four women named as direct followers of Jesus: Anna the Prophetess Imagination Light Blue as in Bartholomew (Nathanael)

Martha of Bethany Will Silver as in Matthew (Levi)

Mary of Bethany Understanding Gold as in Thomas

Mary Magdalene Power Purple as in Philip

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A memory code for recalling the names of the Twelve Women of the Chalice:

The first six of the Twelve Women of the Chalice (who were all related by blood, and all of whom became mothers during the accounts of their lives in scripture) – vessels to a holy purpose, filled with the Holy Spirit:

Tamar To Rahab Reach Ruth Regeneration, Bathsheba Become Mary of Nazareth More Elizabeth Enlightened

The second six of the Twelve Women of the Chalice (who may or may not have been related by blood, and who were either unmarried or whose sons were already grown during accounts of their lives in scripture) – vessels to a holy purpose, who poured forth the Holy Spirit:

Anna And Mary of Alphaeus Make Salomé Some Martha of Bethany More Mary of Bethany Marvelous Mary Magdalene Moments!

To reach Regeneration, become more enlightened, and make some more marvelous moments! (You, too, are a vessel for a holy purpose, to receive and to pour forth the Holy Spirit!) 49

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SPIRITUAL STRENGTH The Story of Tamar

Judah was the fourth son of Jacob and Leah (Genesis 29:35). His family story is rich with struggles between siblings, and issues concerning the importance of women in the unfolding story of Israel.

The Hebrew meaning of the word Judah is praise Jehovah . . . .” “Whatever we praise we increase, through the law of mind . . . . When he was born Leah said, ‘This time will I praise Jehovah.’” “This tribe is often used to designate the whole Jewish nation, indicating that praise is an active principle in our spiritual thoughts and should be given first place in all our thanksgiving . . . . Praise keeps the soul fresh and pure and beautiful. It is the power that opens the inner portals of the soul to the full and free inflow of spiritual light and aspiration (The Metaphysical Bible Dictionary, 373a-374a).

In Jacob’s blessing on his son, Judah, we read:

“Judah, like a lion’s whelp . . . . He crouches like a lion recumbent, the king of beasts . . . . The scepter shall never depart from Judah” (Genesis 49:9-10).

After Judah and his brothers sold their young brother Joseph into slavery,

“Judah parted from his brothers and pitched his tent near a certain Adullamite named Hirah. There he met the daughter of a Canaanite named Shua, married her, and had relations with her. She conceived and bore a son, whom she named Er. Again she conceived and bore a son, whom she named Onan. Then she bore still another son, whom she named Shelah. They were in Chezib when he was born” (Genesis 38: 1-5). Charles Fillmore indicates among the meanings of Hirah, that the name means “pure; noble; highborn; splendid” (MBD 280a).

“One meaning of Adullam is justice of the people. This indicates a sense of justice and right” (MBD 280a). We get the feeling that, after having betrayed his brother, Judah now wants to learn to do what is right. He meets the daughter of Shua, a Canaanite. Shua’s name means “prosperity,” but it also means “a cry for help” (MBD 613b). The scene is set for conflict and resolution on every level of expression. “. . . ( . . . the Canaanites refer to the elemental life forces in the depths of the subconsciousness, and a woman signifies some phase of the soul). Shua signifies also a strong desire for the uplifting power of God, for something higher and better, emanating from the soul and from the subconscious elemental life forces” (MBD 613b).

The fact that the family was settled in Chezib at this time is significant: Chezib, in Hebrew, means “lying; false; deceitful; fallacious; false hopes, i.e., idols” (MBD 147a). Charles Fillmore explains:

“This deceptive state of thought . . . lies deep within the elemental life forces of the individual . . . . It must be cleansed thoroughly of its error and deception, its double- minded, idolatrous belief in a power of evil as well as one of good, in order that the truth of the one life and the one God, good, may be established within its depths” (MBD 147a).

Charles Fillmore indicated that the name of the firstborn, Er, in Hebrew, means “awake; watchful; alert; watcher; watchman” (MBD 205a).

“It matters a great deal what one watches, or gives attention to. If one persists in recognizing that which appears to be evil and error, one cannot obtain abiding life and good” (MBD 205a).

“Onan symbolizes thoughts pertaining to strength and vigor, yet thoughts that are not spiritual but of the intellect. They are influenced too by the lower emotions and tendencies of the carnal soul (Onan’s mother was a Canaanitish woman); therefore they are likely to bring about inharmony and error because of the misdirection of energy” (Mysteries of Genesis 303). Shelah means “peace,” but also “petition” (MBD 597b). It suggests a longing for spiritual fulfillment, but at the same time, a sense of separation from that fulfillment. It is worth noting that these three sons were all named by their mother, the unnamed Canaanite woman whose father’s name means both “prosperity” and “a cry for help.” These three phases of human character (that could be compared to physical, mental, and spiritual elements of being) were brought forth in an environment of deception and confusion. Their mother is unnamed in scripture because she contributed to the unfoldment of consciousness only in an indirect way; she did not take an active role in the story, as did Tamar. We do not know where Judah “got a wife named Tamar for his first-born, Er” (Genesis 38:6), or what Er did that “greatly offended the LORD; so the LORD took his life” (Genesis 38:7). Then, Judah asked his son, Onan, to fulfill the levirate law by marrying Tamar; children of this union would inherit from the estate of Judah as though they were the children of Er, Judah’s firstborn. Onan resisted this possibility, since it would have disenfranchised Onan’s own children. Therefore, he pretended to fulfill his commitment to his brother under the Law, yet literally withheld the fulfillment of the Law. Er had in some way been disobedient to Principle (perhaps in paying attention to appearances), and his brother was also disobedient to Principle, out of selfishness. Onan deceived his father, avoided his duty, and used Tamar without valuing her. The result was that the element he represents also became disconnected to Life.

“What he did greatly offended the LORD, and the LORD took his life too. Thereupon Judah said to his daughter- in-law Tamar, ‘Stay as a widow in your father’s house until my son Shelah grows up’—for he feared that Shelah also might die like his brothers. So Tamar went to live in her father’s house” (Genesis 38:10-11).

Among the meanings of Tamar’s name are the following: “Standing forth, upright, palm tree, phoenix” (MBD 643b). Since the palm tree was also a symbol for Israel, the connection of Tamar to Judah can be seen as code for the reconnection of the Tribe of Judah with its divine purpose: to stand forth, to be upright, to rise up from the ashes. In this story, Israel is going to rediscover that its strength is in keeping the word of Truth, keeping the divine promise. After some years, Judah’s wife died, and Judah underwent a period of mourning. Then Judah went up to Timnah (“withheld, restrained, forbidden,” (MBD 657a), or “allotment” or “portion,” (MBD 657b) to shear his sheep along with his friend Hirah the Adullamite. It could be said that Judah, the strength of Israel, is on his way to fulfill his purpose, or to receive what he believes is his “portion” in life. It could also be said that Judah has been withholding Tamar’s promised portion (children in the line of Judah), since Shelah has grown up, but has not been given as a bridegroom to Tamar, as promised. Scripture does not suggest that Judah is at fault by visiting a fertility cult prostitute (whose mission was perhaps to assist individuals in connecting with the divine Feminine aspect of God). Judah’s sin is in withholding his promise to Tamar. How wonderful to remember that we cannot attain spiritual Truth without acting in truth--that is, in basic integrity.

When Tamar heard that her father-in-law was going on this journey, she took off her widow’s weeds (mourning clothes), and put on a veil, as a ritual prostitute would wear, and sat at the entrance to Enaim (“two eyes, double springs; two fountains” MBD 198b), which is on the way to Timnah. This may suggest her beautiful eyes looking enticingly above the veil, or perhaps that a double purpose will be accomplished here. Although humans are pursuing their own purposes, Spirit is at work, as well, fulfilling a higher purpose. Before judgments are made about the propriety of individuals’ actions in the story, we should remember that if Tamar had not presented herself as available, and if Judah had not approached her, the branch of the family tree that eventually held the cradle of Jesus of Nazareth would have been cut short. Tamar’s answer to Judah’s solicitation is, simply, “What will you pay me . . . ?” (“What am I worth to you?”) She is a woman with questions, as is characteristic of the “women of the chalice.” Judah answers that he will send her a kid (not intending the pun in our own language).

“Very well, she said, ‘provided you leave a pledge until you send it.’ Judah asked, ‘What pledge am I to give you?’ She answered, ‘Your seal and cord, and the staff you carry.’ So he gave them to her and had intercourse with her, and she conceived by him. When she went away, she took off her shawl and put on her widow’s garb again” (Genesis 38:16-19).

When Judah got home, he kept his word, and sent the kid by his friend the Adullamite (a just man, whose name means “noble”) to trade for the articles he had left with Tamar as a pledge, but she was nowhere to be found. He asked around, but no one there had seen a temple prostitute in those parts. Judah decides to let her have the seal and cord (identity) and staff (dominion), since he is embarrassed about the matter.

The story became more humorous when Judah was told about three months later that “his daughter-in-law Tamar had played the harlot and was then with child from her harlotry” (Genesis 38:24), which was actually close to the facts. Judah was ready to have her burned to death. Perhaps stoning was not yet in place as a punishment, or perhaps Tamar was a Canaanite, an outsider, and therefore not to be treated as a woman of Israel. But just as they were dragging her out, she sent Judah a message that the fellow who gave her the seal and cord and staff is the father of her child. “Please verify,’ she added, ‘whose seal and cord and whose staff these are’” (Genesis 38:25). Judah recognized his possessions, blessed Tamar for her righteousness, and acknowledged his own breach of promise to her. According to scripture, Judah had no further relations with her. Though she would become the mother of his heirs, it would not have been appropriate for him to take to wife the widow of his own son; he could not give his youngest son to her, since he has had relations with her. She had proved her own worth, without his conscious consent. Judah had become the unknowing donor of the seed that would inherit the firstborn’s portion of his own estate. And the “lion of Judah” had his staff, his scepter--his strength—returned to him. Only in integrity is spiritual strength renewed. Tamar was determined and tough. Without a man or a child, in her culture, she was a woman without value, identity, or clout (strength). She asked in trust for his seal and staff, the symbols of Judah‘s value, identity, and clout (strength). These, she returned to him as validity of her own value, identity, worth and clout (strength) as an individual.

Tamar got her way, and though she had suffered a double loss, she received a double blessing. When she went into labor, it was revealed that she was carrying twins. During delivery, one baby put out his hand, and a midwife tied a crimson thread around his hand to show that he had begun to emerge first. But then he withdrew his hand and his brother was born first. Tamar (or the midwife) exclaimed “What a breach you have made for yourself” (Genesis 38:29) – or, in other words, “look what you got away with! You made your own way and got ahead of your brother!” The firstborn was named “Perez” (breach), and his brother, with the red cord around his wrist, was named “Zerah,” suggesting the Hebrew word for the red light of dawn (Genesis 38:8-30). (This symbol will come up again in the form of the scarlet cord of Rahab, a literal lifeline to victory, against all odds.)

The Bible tells us what it is going to tell us; then it tells us the Truth it intends; then it tells us what it has told us. Scripture revealed in the story of Esau (whose name means “hairy”) became the ancestor of the people of Edom (“red”), that Jacob, the supplanter, would push ahead of him. Intellect would push ahead of the physical. Then Spirit would transform both the physical and the intellectual in one united purpose, as in the renaming of Jacob as Israel, and in the uniting of Israel and Esau. Here, in the story of Tamar, the Bible tells us again that, when to human sense there is no way, Spirit finds a way. Again, in the story of the sons of Jacob, and in the story of every woman integral in the Bible account of the emergence of Spirit in its wholeness, Spirit makes its own way—even in seemingly impossible circumstances.

SPIRITUAL LIFE The Story of Rahab

The story of the unfoldment of spiritual humanity continues, from Tamar, presenting herself as a prostitute of a fertility cult, to Rahab, identified in scripture as a prostitute “with a heart of gold.” The “red cord” has been introduced in the story of Tamar, where the midwife wrapped it around the wrist of one of her twin sons. Here it reappeared as Rahab’s signal to the spies of Joshua, whom she sheltered in her house in the walls of Jericho. It could be said that if Tamar had not disguised herself as a temple prostitute, Judah would not have come to her; their sons would not have been born, and the tribe of Judah would not have flourished. If Rahab had not kept a public house in Jericho, Joshua’s men would not have come to stay with her; the children of Israel would not have taken Jericho, nor claimed the Promised Land as their own. But there is more to the story than sexuality. The women who made things happen did not do so merely by sexual enticement. They were wise and steadfast, discerning and faithful. If spiritual strength is important in the evolution of the soul, the right direction of sexuality is also pivotal. Rahab’s house was built into the walls of Jericho. She could have looked to the city and to the King of Jericho for her guidance. Instead, she looked beyond the city walls to the children of Israel. Rahab, like Tamar, had an inquiring mind. She had heard of their heroism, but was most impressed by their spirituality. She was interested in the real source of making things happen. She was enterprising, and made linen from flax – an arduous process. She hid Joshua’s men among the stalks of flax that were spread out on her roof to dry. Before they fell asleep, she came to them and said:

“I know that the LORD has given you the land, that a dread of you had come upon us, and that all the inhabitants of the land are overcome with fear of you. For we have heard how the LORD dried up the waters of the Red Sea before you when you came out of Egypt . . . . At these reports, we are disheartened; everyone is discouraged because of you, since the LORD, your God, is God in heaven above and on earth below. Now then, swear to me by the LORD that, since I am showing kindness to you, you in turn will show kindness to my family; and give me an unmistakable token that you are to spare my father and mother, brothers and sisters, and all their kin, and save us from death” (Joshua 2:8-13).

She asked for life--life for her dear ones, for whom she provided. Perhaps Rahab had not married nor had children. She was an independent person who asked for a pledge of protection from Joshua’s men because she sensed their connection to spiritual Source, and they granted her request.

“’We pledge our lives for yours,’ they answered her” (Joshua 2:14).

Because she proved her worthiness in helping them to escape, they gave her a “scarlet cord” (Joshua 2:18) to tie to the window of her house, as a signal to the armies of Joshua when they return to take the city. The scarlet cord of Rahab (suggested, perhaps, by the “red light” districts of later times), represents an umbilical cord to spiritual life. Chapter four of the Book of Joshua reinforces the significance of the twelve tribes. Twelve Israelites were chosen to carry twelve stones across the Jordan, as a reminder to the Children of Israel that their God is a living God.

Every life in the city was to be destroyed, except for Rahab and her household.

“The harlot Rahab and all who are in the house with her are to be spared, because she hid the messengers we sent” (Joshua 6:17).

From the first chapter of the Book of Matthew, in the genealogy of Jesus, we learn of “Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth” (Matthew 1:5). Salmon means “strong; firm; peaceable; perfect” (MBD 567b). By choosing spiritual life, Rahab found security she could never have had in Jericho. Her son, Boaz, would become the husband of Ruth. Tamar and Rahab were outrageous, and so was Ruth. Reading their stories with insight, Truth students can begin to see the feminism inherent in the Bible.

SPIRITUAL ZEAL The Story of Ruth

The story of Spirit’s expression continues. A link was established between Tamar and Ruth, since Ruth’s story unfolded in Bethlehem, a city of Judah, the tribe continued through the children of Tamar. A woman named Naomi (”my sweetness; my pleasantness; delight; my beloved; my delight; beauty” MBD 470a) married Elimelech (”God is king” MBD 192a) from Bethlehem of Judah. Since there was a famine they went to the plateau of Moab (“seed of the father” MBD 458a) with their two sons, Mahlon (”sickness” MBD 418b) and Chilion (“sickly” or “destruction” MBD 147a). [Who gives their children names like these? There has to be a deeper meaning here.] The family members were Ephrathites; Ephrath was the original name of the town of Bethlehem (“fruitfulness” “productive” MBD 204b) of Judah. Elimelech died, and her sons married Moabite women; Orpah (“youthful” MBD 497a), and Ruth (“female friend, sympathetic companion” MBD 562a). Then Mahlon and Chilion died, also, leaving no children. Naomi told her daughters-in-law to stay in Moab, since she had no more sons to fulfill the levirate commandment with them. Naomi said,

“My lot is too bitter for you. . .. again they sobbed aloud and wept; and Orpah kissed her mother-in-law goodbye, but Ruth stayed with her” (Ruth 1:13-14).

Orpah was young; she had her whole life ahead of her. She was not up to facing further risks. Ruth wanted to stay with Naomi, but Naomi protested. Here is Ruth’s famous reply:

“But Ruth said, ‘Do not ask me to abandon or forsake you! For wherever you go I will go, wherever you lodge I will lodge, your people shall be my people, and your God my God. Wherever you die I will die, and there be buried. May the LORD do so and so to me, and more besides, if aught but death separates me from you!’ Naomi then ceased to urge her, for she saw she was determined to go with her” (Ruth 1:16-18).

(It is interesting to notice that exclamation marks appear in Ruth’s response to Naomi. Ruth was naturally enthusiastic and determined.) Ruth and Naomi got back to Bethlehem just when the barley harvest was beginning, and workers were busy in the fields of Naomi’s husband’s kinsman, Boaz (“alacrity; quickness” (MBD 130b). Ruth was zeal personified, and zeal is empowered by quick action. Ruth asked Naomi’s permission to go out and glean in the fields of anyone who would allow her to do so. (Who could refuse Ruth anything?) Ruth “happened” to be gleaning in the part of the land that belonged to Boaz, who noticed her. She was probably working like she was killing snakes, so it would be hard not to notice her. Boaz asked the overseer, “Whose girl is this?” (Ruth 2:5). (That is a little humorous, since Ruth was clearly her own person.) The overseer answered that Ruth had asked permission to gather up the leavings of the harvesters after they had finished, and had worked all day “with scarcely a moment’s rest” (Ruth 2:7). She was a go-getter, but she was clearly alone. Therefore, Boaz asked Ruth to stay with the women who work for him, and drink of the water carried by the men who work for him, so she will be safe.

“Casting herself prostrate upon the ground, she said to him, ‘Why should I, a foreigner, be favored with your notice?’” (Ruth 2:10).

Tamar had asked Judah, in effect, “What is it worth to you to be with me?” Now Ruth asked Boaz, “Why am I worthy of your attention?” Ruth, like Tamar and Rahab, is a woman with questions. Boaz answered that he knew all about how Ruth had stayed with her mother-in-law after her husband had died, and that she had insisted on leaving her own native land to come to a land she had never known before.

Jacob had blessed each of his sons—the twelve leaders whom we see as forerunners of the twelve disciples of Jesus, the Christ. Each of the women in this series also receives a blessing. Judah blessed Tamar when he had realized what gumption she had displayed. Joshua blessed Rahab for saving his men. Now, Boaz blessed Ruth, saying:

“May the LORD reward what you have done! May you receive full reward from the LORD, the God of Israel, under whose wings you have come for refuge.’ She said, ‘May I prove worthy of your kindness, my lord: you have comforted me, your servant, with your consoling words; would indeed that I were a servant of yours!’” (Ruth 2:10-13).

Note the exclamation mark again! This soul was a worker. She was humble and loyal, and always enthusiastic. Naomi devised a plan to get Ruth well settled with Boaz. Receptive to Naomi’s guidance, Ruth bathed and perfumed herself, put on her best outfit and lay down by Boaz’s feet while he slept. He was startled but pleased to find her there, and acted quickly (his name means “alacrity”) to introduce his claim for Ruth. As Naomi predicted:

“The man will not rest, but will settle the matter today” (Ruth 3:18).

The pair is well-matched. Not only was Ruth valued as an individual where Tamar was not, but Boaz kept his word where originally Judah failed to keep his promise. Not only was woman being redeemed, but man was also evolving. The right that Judah unconsciously fulfilled for Tamar, Boaz willingly gives to Ruth. In both cases, the resolution of the story came about because of stubborn and outrageous women, without whom the world would not know how to turn. The link between the two stories is reinforced in the following scripture:

“With the offspring the LORD will give you from this girl [Ruth], may your house become like the house of Perez, who Tamar bore to Judah” (Ruth 4:12).

In the blessing of the women of Boaz’ household upon the wise “Grandmother Naomi,” the divine Feminine in every soul is blessed:

“’Blessed is the LORD who has not failed to provide you today with an heir! He will be your comfort and the support of your old age, for his mother is the daughter-in- law who loves you. She is worth more to you than seven sons!’ .And the neighbor women gave his name at the news that a grandson had been born to Naomi. They called him Obed. He was the father of Jesse, the father of David” (Ruth 4:14-17).

David, the beloved of the Lord, was the predecessor of Jesus, the Christ in expression.

SPIRITUAL RELEASE -- The Story of Bathsheba

The account of the “Twelve Women of the Chalice” began with Tamar, who acted as a temple prostitute; next in the succession came Rahab, the harlot; then Ruth bathed and dressed and crept next to Boaz while he slept. The next woman in the series is in good company with these three outrageous women. The first mention of her in the Bible is in Chapter 11 of the II Samuel: the chapter entitled, “David’s sin” in the New American Bible. Most people do not realize that the word “siesta” appears in the Old Testament, but there it is:

“One evening David rose from his siesta and strolled about on the roof of the palace. From the roof he saw a woman bathing, who was very beautiful” (2 Samuel 11:2).

While David’s men were conducting an intense military campaign, it is odd to think of the king having a siesta and strolling about on a rooftop, behaving like a voyeur. Rooftops were like outdoor living rooms; cool and airy after sunset, they were good places for sleeping (as on the rooftop of Rahab’s house in Jericho), or for bathing, as in the city of King David. The bath that Bathsheba might very well have been a mikveh (or mikvah), the ritual immersion in clean, still waters before nightfall seven days after the monthly cycle by married women. The king asked about the woman he had seen bathing on the rooftop, and found out that she was Bathsheba, daughter of Eliam, and wife of Joab’s armor-bearer, Uriah the Hittite.

“Bath-sheba . . . daughter of the oath; seventh daughter; daughter of seven; measure of fullness. The word Sheba is the ancient form of a Hebrew oath, ‘swear by the seven,’ whereby one declared that the thing promised would be fulfilled” (MBD 99b).

Eliam in Hebrew means “God of the people; God’s people” (MBD 190a). The way King David treated Bathsheba in this instance was also how he treated his people at times: he made impetuous demands; he did not ask permission. Yet he also dearly loved, and therefore won the heart of the beloved. 67

The name of Bath-sheba’s husband was Uriah, meaning “my light is Jehovah” (MBD 669a); Uriah was a Hittite, meaning “broken in pieces; sundered; dismay; terror; dread“ (MBD 280b). The meaning here could be that the consciousness of God as the light of the soul is fragmented into a consciousness of separation. The Ammonites, with whom Uriah was fighting in behalf of David were descended from Lot. The meaning of Ammon is “a great people; an extensive people; a fellow countryman” (MBD 46b). The nation of Israel in this story could represent the consciousness that is struggling with the realization of its spiritual greatness. David is struggling with his understanding of greatness here, as well. The spiritual identity must increase, and the personality must decrease. In this process, loss is experienced. This is renunciation, or spiritual release. This is the “mikveh” of the soul, the cleansing. The other women in the unfolding story of the bringing forth of the Christ have all had a fair amount to say, up to this point. This fourth woman named in the family tree of Jesus sent a message of only four words to King David: “I am with child” (2 Samuel 11:5). David had witnessed her emerging from the mikveh; he knew she was fertile at that time, and that he was the father of her child. Is Bathsheba to be blamed for telling the king after their encounter that she had become pregnant? Her life was at stake, either way. Uriah would know perfectly well that his wife had been unfaithful to him, and she would have been stoned as an adulteress. Under the law, the man to blame would also be sought out, and would also be stoned to death. Some tradition suggests that David asked his soldiers to grant a divorce to their wives when going to war so the women would be eligible for remarriage if their husbands died in battle, yet this arrangement would not have solved David’s problem. The pregnancy was a serious matter for the king, and could not be kept secret. Bathsheba had had no choice about the pregnancy. She could not have refused the king; she had been seduced, forced, technically raped, and impregnated. David knew her to be an honorable woman, and had no doubt but that he was the father of her unborn child, as her husband had not come near her. Not only were David and Bathsheba at risk: the kingdom was at risk.

David had once been a gentle, pure shepherd boy. Although he had become a mighty ruler, a fierce man of war, and had acted impetuously, still he loved God. God’s plan for ultimate good was still working through David’s life. David must have cared for Bathsheba, since it was certainly in his power to have arranged for her “accidental” death rather than becoming more involved. Whether it was because David loved Bathsheba, or because he felt tender toward her since he knew she carried his child, or simply because he was sufficiently sorry for his actions and wanted to avoid troubling Bathsheba and her husband any further, David sought what might have seemed a simple way out of the difficulty: he sent for Uriah and tried to persuade the soldier to go home for a conjugal visit. But Uriah was loyal to his men, and refused to make time for a romantic interlude with his beautiful wife while his troops were in the field. Even though David “made him drunk” (2 Samuel 11: 13), Uriah slept “among his lord’s servants, and did not go down to his home” (2 Samuel 11:13). There would be no need for a paternity test if Uriah would not sleep with his wife. All would be known, and David could not risk that. He sent Uriah himself to carry a message to Joab, David’s nephew (whose name means “whose father is Jehovah” [MBD 353b]). The message would seal the soldier’s fate: “Place Uriah up front, where the fighting is fierce. Then pull back and leave him to be struck down dead” (2 Samuel 11:15).

When the deed was done, Joab sent a report of the battle back to David, confirming Uriah’s death. David responded to the effect that this was, sadly, the collateral damage of war. Bathsheba was not heartless; she mourned the death of her husband. After the customary time, David sent for her again and brought her into his house. If anyone was counting months, they would have to keep still at this point. Little did David know that he, too, would know personal loss. The scolding of David by the Prophet Nathan in the twelfth chapter of II Samuel was a well-deserved and scathing personal criticism of the king, concluding with a section aptly titled “David’s Repentance.” Nathan pronounced the result of David’s arrogance: “the child born to you must surely die” (2 Samuel 12:14). 69

Rather than understanding this as the punishment by an angry God, Truth students can look to the symbolism of the story. The God of our understanding does not strike a child with illness. It was David’s willful consciousness that had to be released, symbolized by the passing of the child – the thought that was the expression of this immature consciousness. David was repentant; he fasted and wore sackcloth, wept and kept vigil. “On the seventh day, the child died” (2 Samuel 12:18). David then ceased to mourn, explaining that he had let go completely in obedience to Spirit’s outworking:

“Why should I fast? Can I bring him back again? I shall go to him, but he will not return to me. Then David comforted his wife Bathsheba. He went and slept with her; and she conceived and bore him a son, who was named Solomon. The LORD loved him and sent the prophet Nathan to name him Jedidiah, on behalf of the LORD” (2 Samuel 12:23-25).

Bathsheba was the only one of the twelve women in this series who suffered rape and the loss of a child. She earned the title of representative of release, renunciation, and elimination. Yet, if she herself named her second-born son, as in the case of other women already mentioned in scripture, Bathsheba had come to a place of peace. Solomon means “whole; entire; complete; integral; peace; concord; integrity; rectitude; soundness; peaceful; pacific” (MBD 625a). Nathan, whose name means “grace” (MBD 471b), named him Jedidiah: “beloved of Jehovah.” True release brings peace and healing. But in the story of King David, much more suffering and renunciation followed the birth of Solomon. The King’s spiritual process included terrible betrayal by his own firstborn, who was to have been his heir. At Nathan’s urging, Bathsheba visited the king with this final request:

“My lord, you swore to me your handmaid by the LORD, your God, that my son Solomon should reign after you and sit upon your throne . . . . Now, my lord king, all Israel is waiting for you to make known to them who is to sit on the throne after your royal majesty. If this is not done, when my lord the king sleeps with his fathers, I and my son Solomon will be considered criminals” (I Kings 1:15-21).

Bathsheba asked King David to give over his kingdom to Solomon, as David’s ultimate act of release. The Prophet Nathan confirmed Bathsheba’s report of David’s fourth son, Adonijah, “Jehovah is Lord,” boasting of having taken over the throne. The final “threat” to selfish consciousness is the realization that God is in charge. David then abdicated his throne to Solomon. One more event was mentioned in scripture concerning Bathsheba. Adonijah, whose life was initially spared by Solomon, beseeched Bathsheba to go to her son and ask for permission to marry Abishag (“error, wandering, ignorance” (MBD 16b), a Shunammite (“tranquil” MBD 614b) woman, who had been a concubine of King David’s. Solomon refused and retaliated decisively against Adonijah’s political schemes. The lesson here can be perceived as a warning: renunciation and release are necessary to spiritual unfoldment, but not to the extent of becoming passive to manipulation by error consciousness. The soul is to be open to Spirit, but is not to become a doormat to personal consciousness. The perfect balance of receptivity and resolve is found in the next woman in the story of the Divine Feminine.

The Women of the Gospels

The stories of the Mary of Nazareth and the other women of the Gospels in this series are perhaps better known by many readers than the stories of the first four women, outlined above. It is important to note that, like the women of the Old Testament noted above, each of these women is outrageous, in her own way: Pure Love The Story of Mary of Nazareth

Mary of Nazareth was pregnant before she was joined to her husband, who was not the father of her child; talked back to the Angel Gabriel and questioned him, traveled alone, insisted on traveling a long distance when she was about to give birth, gave birth in a stable without a midwife, creatively produced swaddling clothes, knew how to keep a secret, signaled Jesus’ first miracle, probably was the one who taught Him how to manifest whatever was desired from the molecules at hand, stayed with Him through the crucifixion, through which she may not (so far as we know) have shed any tears at all, helped to bury Him, and went to the tomb of her son on Resurrection day; and helped to keep the Way alive by serving as spiritual Mother to the disciple John after the Resurrection. Among her words are these: “Behold, I am the handmaid of the Lord. May it be done to me according to your word” (Luke 1:38). “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. For he has looked upon his handmaid’s lowliness; behold, from now on will all ages call me blessed. The Mighty One has done great things for me, and holy is his name. His mercy is from age to age to those who fear him. He has shown might with his arm, dispersed the arrogant of mind and heart. He has thrown down the rulers from their thrones, uplifted up the lowly. The hungry he has filled with good things; the rich he has sent away empty. He has helped Israel his servant, remembering his mercy, according to his promise to our fathers, to Abraham and to his descendants forever” (Luke 1:46-55). “They have no wine” (John 2:3); and to the servants: “Do whatever he tells you” (John 2:5).

Faith in Spirit The Story of Elizabeth

Elizabeth became pregnant when she and her husband were “advanced in years” (Luke 1:7), intuitive enough to recognize the impending birth of Jesus Christ, spiritual confidant of the Mother of Jesus, Elizabeth spoke her mind, named her own son against the tradition of her culture, mothered the outrageous John the Baptist, as a senior citizen. She said (“with a loud voice”): “Most blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled” (Luke 1:42-45).

Spiritual Imagination The Story of Anna the Prophetess

Anna was a widow, “advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. And coming forward at that very time [when Mary and Joseph had brought the baby Jesus to the temple] she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem” (Luke 2:36-8). Her age is noted as “84” (8 + 4 = 12, a number symbolizing spiritual fulfillment). She remained hopeful rather than embittered and never gave up expecting the Christ. She spoke right up when she recognized the baby Jesus for who He was, even though her declaration could have been considered blasphemy and therefore punishable by death. She was a prophetess, meaning people consulted her about the future, and, knowing the relationship between cause and effect in consciousness, she was able to foresee what was coming into manifestation. She represents the power of divine imagination with which we are all innately gifted. 73

Spiritual Order The Story of “The Other Mary,” Wife of Alphaeus

Mary of Alphaeus, “the Other Mary,” was the mother of James the less. For her, as for Anna the Prophetess, there is not a word of direct dialogue recorded in scripture. This “Other Mary” followed Jesus along with her son even though they probably left behind a comfortable home. She followed Jesus to the cross, and was at the empty tomb with the other women who supported Him. She probably washed a lot of laundry and cooked a lot of meals during three years of active ministry. Scripture suggests that she was the same as Mary, the wife of Clopas, and that she was the sister of Jesus’ mother (John 19:25). (If this is true, then James of Alphaeus was Jesus’ first cousin.) Mary of Alphaeus went to the tomb with Mary Magdalene and ran with her to tell the others of the Resurrection. Her actions spoke louder than words.

Spiritual Discernment The Story of Salomé, mother of James and John

Like Mary of Alphaeus, Salomé left her home, as well as a profitable fishing business, to follow her two sons into active ministry. She was bold enough to insist (perhaps loudly and clearly) that the Master give her “sons of thunder” leadership roles in the Kingdom:

“Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something. He said to her, ‘What do you wish?’ She answered him, "Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom" (Matthew 20:20-21). Jesus then explained that the role of ruler and judge is for those who are willing to serve, and that spiritual discernment and true power come from humility and obedience to Spirit.

Spiritualized Will The Story of Martha of Bethany

Martha spoke intimately with Jesus, although there is no proof that she was related to Him. She also seemed quite bossy with Jesus. She complained to him about her sister: “Martha, burdened with much serving, came to him and said, ‘Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.’ The Lord said to her in reply, "Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her” (Luke 10:40-42).

Martha also went out to meet Jesus when He came to her home after the death of Lazarus: “When Martha heard that Jesus was coming, she went to meet him [evidently at some distance, since he had not yet come into the village]; but Mary sat at home. Martha said to Jesus, "Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you.’ Jesus said to her, ‘Your brother will rise.” Martha said to him, ‘I know that he will rise in the resurrection on the last day.’ Jesus told her, ‘I am the resurrection and the life . . . Do you believe this?’ She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.’ When she had said this, she went and called her sister Mary secretly, saying, ‘The teacher is here and is asking for you.’ . . (John 11:20-8).

It was Martha who argued against rolling away the stone from Lazarus’ grave when Jesus commanded that it be done. Ever concerned with propriety, and repeatedly telling Jesus things as though He did not know them, Martha said, “Lord by now there will be a stench; he has been dead for four days” (John 11:39). Jesus said to her, “Did I not tell you that if you believe you will see the glory of God?” (John 11:40). He knew how to deal with Martha. He must have loved her very dearly.

Spiritual Understanding The Story of Mary of Bethany

An ardent devotee of the Christ, Mary of Bethany “rose quickly” (John 11:29) and went out to meet Him even when she was in deep mourning for her brother, when her sister said, “The Teacher is here and is asking for you” (John 11:28). Jesus must have loved Mary very dearly, too, for the sight of her weeping brought His own tears: “And Jesus wept” (John 11:35). True to her nature of seeking spiritual understanding over a tidy household, after Lazarus was raised, “They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him” (John 12:2). “Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil” (John 12:3). When Judas protested, saying the oil could have been sold and given to the poor, Jesus replied, “Leave her alone. Let her keep this for the day of my burial” (John 12:7). He knew his friend, his loyal Truth student, Mary, sister of Lazarus. He knew that she would be there when they placed His body in the tomb, and that she would also be there when the sun rose on Resurrection morning.

Spiritual Power The Story of Mary Magdalene

Mary the Magdalene had been a strong supporter of Jesus’ ministry. Mary Magdalene had been healed by Jesus: “[Jesus] journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God. Accompanying him were the Twelve and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out” (Luke 8:1- 2). [Remember that Bathsheba’s name has to do with the “oath of the seven,” and that Elizabeth’s name also means “God of the seven” (MBD).] The promise to the spiritual nature of every soul is that even though we may seem to lose, our faith will be confirmed, and we will be empowered by Spirit. Though much maligned by theologians through the ages, she stood by Jesus and His mission. We do not know if she was more to Him than a close follower; we do not know if she traveled to England later and perhaps may have carried the message of the Way to countless receptive souls. But this much we do know: Mary Magdalene was steadfast by Jesus, stalwart at the cross, and first to arrive at the tomb on Resurrection Day.

As she wept outside the empty tomb, according to Matthew, two angels spoke to her:

“And they said to her, ‘Woman, why are you weeping?’ She said to them, ‘They have taken my Lord, and I don't know where they laid him.’ When she had said this, she turned around and saw Jesus there, but did not know it was Jesus. Jesus said to her, ‘Woman, why are you weeping? Whom are you looking for?’ She thought it was the gardener and said to him, ‘Sir, if you carried him away, tell me where you laid him, and I will take him.’ Jesus said to her, ‘Mary!’ She turned and said to him in Hebrew, ‘Rabbouni,’ which means Teacher. Jesus said to her, ‘Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, 'I am going to my Father and your Father, to my God and your God.' Mary of

Magdala went and announced to the disciples, ‘I have seen the Lord,’ and what he told her” (John 20:13-18).

Only a strong person could have received that divine commission. She carried it out immediately, even when she was not believed. That is the calling of a person of spiritual power, a Woman of the Chalice.

The Male Partners of the Women of the Chalice as the balance that fulfills the Divine Feminine:

Strength (Tamar) is fulfilled in a consciousness of praise (Judah).

Life (Rahab) is fulfilled in a consciousness of perfection affirmed (Salmon).

Zeal (Ruth) is fulfilled in a consciousness of alacrity / readiness (Boaz).

Release/Renunciation (Bathsheba) is fulfilled in a consciousness that one is beloved of the Lord (David).

Love (Mary of Nazareth) is fulfilled in a consciousness of God as ever increasing supply of all good (Joseph).

Faith (Elizabeth) is fulfilled in a consciousness of remembrance of God as Principle (Zechariah).

Imagination (Anna the Prophetess) is fulfilled in a consciousness of hearing /obeying Truth (Simeon).

Order (Mary of Alphaeus) is fulfilled in a consciousness of the priority of Spirit (Alphaeus / supplanter).

Discernment/Judgment (Salomé) is fulfilled in a consciousness of God/good as the soul’s inheritance (Zebedee).

Will and Understanding (Martha and Mary of Bethany – body and soul) are fulfilled in a consciousness of God’s help (Lazarus), and ultimately regenerated in the saving consciousness of the Christ (Jesus).

Power (Mary Magdalene -- Spirit) is fulfilled (expressed) as the regenerated Christ consciousness (Jesus).

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Inspiration from “The Teacher of Teachers”

Quotations from Emma Curtis Hopkins in High Mysticism – A Series of Twelve Studies in the Wisdom of the Sages of the Ages. Cornwall Bridge, Connecticut: High Watch Fellowship, first published as a series of twelve now rare booklets, around 1890):

“The Sacred Books proclaim a Mental Science to which the world can subscribe, as, ‘All that we are is made up of our thought.’ Mystical Science announces the miracles of ‘Predicateless Being,’ setting the ways of matter at naught, and nullifying the thoughts of mind . . . . Mystical Science is a chalice of golden wine passed along to the [children] of men by John’s angels of the Apocalypse. It is a new song for the heirs of the Children of the New Age.” E.C.H.

“The twelve gods of the Egyptians were twelve rulers of this world declaring twelve obligations for this world to fulfill. The astronomically prophetic Pyramid of Gizeh was built by the duo- decimal system with finally arrived as the twelve inches of the English foot, every inch alive with its own god law. Twelve is the number of Mount Zion: the number of the Heavenly Jerusalem. The twelfth stone is the amethyst symbolic of Revelation of the Mysteries; discovery of secret values; the hitherto valueless coming to light as long hidden Royal Passports” (p. 323 and facing page). ~ “Jacob conferred names on his sons which had in the mystic potency of their sounded syllables the power to compel victorious outcomes . . . . Jacob was teaching the terrible alternative of moral and mental and material life activities: . . . If we know that our thoughts come from our inward viewings, we ofttime view

Godward; if we do not know this origin of thoughts we ofttime view down and perforce must ofttime think low. Was not this the ever-presenting bar of ‘terrible alternative’ mentioned by the ancients? Jacob showed it by human beings, giving each son a name with functions for triumph if held heavenward, but closing down in unmiracled warfare and labor if held as man to man or man to dust . . . . What rest to the weary may radiate from one who has come into identification with the Heavenly Presence ever calling, ‘Come unto Me, and I will give you rest.’ . . . . Should a man be as rested as God he would do the works of God. The twelve labors of Hercules would be his daily accomplishment” (pp. 335-8).

Quotations from Emma Curtis Hopkins in Resume’, Practice Book for the Twelve Chapters in High Mysticism – First Sent Forth in 1892 by Emma Curtis Hopkins – published by DeVorss & Company, P.O. Box 550, Marina del Rey, CA 90291:

“Every [person]’s name conveys his [or her] qualities . . . . The repetition of [this person’s] name, especially the calling of [the] name earnestly, imbues the caller with intellectual strength [or whatever qualities are called to mind by the name repeated] (pp. 55-6).

“ . . . calling on Jesus Christ . . . . The name is like an alabaster box that has to be sharply broken open in order that the precious ointment may be obtained” (p. 59).

“The Christ Jesus Name is an embodying Name, causing to see embodying of beauty, wealth, strength, fresh life” (p.66).

“Whoever can wake God-joy in his neighbor brings forth the most powerful principle he covers. It is a secret charm which people covet and follow after and get comfort from . . . . Its symbol is the topaz stone” (pp.87-8).

“The tenth stone of character is the chrysoprasus (Rev. 21). This signifies that no situation daunts us” (p. 91).

“‘The eleventh was the jacinth’– the red rubellite. Pushing red to its acme of perfection it is the priceless ruby, emblem of priceless judgment” (p. 104).

“The twelfth symbolic stone of character is the amethyst (Rev. 21). It is the emblem of rest; of arrival” (p. 111).

The following is taken from a Sunday lesson by Emma Curtis Hopkins: “Spiritual Executiveness” (1894) [Bible Interpretations, Manuscript 1, Series 8, and Manuscript 2, 10 Miscellaneous Interpretations (1894, 1895, 1896 &1898). Ministry of Truth International, 4514 North Paulina Street, Chicago, IL 60640].

Humanity’s “mind has twelve executive powers which [humanity], as head center, may put forth and control [ones] destiny with . . . . The Jesus Christ in me is not a respecter. Judas eats at my table, and I love him even while he is sanctimoniously averring that I am a free-booter and need hanging. If I am watching the Jesus Christ in me, the Judas and the John are equally useful. Neither harms me. Neither advantages me . . . . Those twelve powers were called by certain names to designate their demonstrations. We find them when circling around Jacob called by one set of names, and when circling around Jesus by another set.”

The following is taken from a Sunday lesson by Emma Curtis Hopkins: “The Twelve Powers of the Soul” (1894, following the lesson quoted above):

“Not a Bible used on the globe gets away from the twelve law lessons of Moses and their spiritualization in the twelve gospel lesson of Jesus. Often these interpretations seem to fly beyond the ranges of the twelve, but in fact they never do. The study of the divine in all things awakens far-reaching knowledge so that the commonest Bible sentences glow with celestial fires . . . . Though Krishna, with his twelve men, was a good illustration of the true soul and its twelve gates, Jesus is better. Though Buddha, with his twelve listeners, was a good copy book, Jesus is better. Though Arthur and his twelve knights were fairly good hints, Jesus is transcendently superior . . . . Nothing bears the test of civilization like the Man who . . . pushed through the open gates of his own soul, his twelve undefeatable powers. Nothing like Him be he myth or historic person . . . .” “What was that in the beggar which never begs? That is the Jesus Christ of [the person]. What was that in you which you gave not when you signed those marriage bonds? That was the Jesus Christ in you. What is that in the queen which is never identified with earthly royalty? That is the Jesus Christ in her. “ “These, then, are the twelve plain influences that flow over our universe when we give dominion to that One within us who has never yet been identified with anything we have done.” “The more accurate the description of this central One with its twelve genii or energies, the more speedy and complete the changes in human affairs” (pp. 156-166).

“The Ministry of the Holy Mother” Sixth Series, Bible Interpretation, Emma Curtis Hopkins, Winter, November 13, 1892 (The Ministry of Truth International: Chicago, Illinois, 60649, reprinted 1993) [Footnotes inserted by L. Hammock to highlight spiritual faculties.]

AThe ministry of God is the Spirit of God, the Mother. The Mother is fair and kind and untouched by the name of sin, sickness, or death. He who would live must open the gates for the Mother of Life by thoughts that eschew death . . . . The protecting Father hath a law that the mother ministry of the Spirit shall never pass through the walls where hard words are spoken. Make smooth the grasses, Cover the pathway with leaves, My bride=s feet are sandaled for peace. The early Church forgot this law of God the Father concerning the ministry of God, the Spirit Mother, and closed against her mercies, her kindness, again and again, till the healing of her seamless dress touching the bedsides of pain and disease was by and by lost sight of, and miracles have been so few that men have even doubted if the Spirit ever wrought any. There have been twelve messages which the metaphysicians of the ages have given, which have had the opening of the closed gates in their strength and wisdom. The Sprit has stepped forth through them. John the Revelator called them foundation stones to the beautiful temple. He called them gates of pearl. Paul had been right in saying that we are the gates of God. He had spoken some of the messages with the unlocking skill in their meanings. The Spirit of God has always stepped into light with miracles of healing and uplifting and comforting wherever they have been spoken. All the world which has had freedom from speaking the words the Healing Mother must not hear has agreed in the messages or statements which make straight and smooth her pathway over the needs of mankind. We now call them the twelve lessons for Divine Science. The early wise men called them the twelve genii of power; the twelve labors of strength; the twelve energies of being. Here at the center we dwell. There at the gates

dwelleth she. It is ours to open the gates. It is hers to enter in through the gates. . . . Letting Paul=s closing down of the Spirit aside, seeing the opening of the gates of the loving deputy=s mind, we will mention the true ways of Jesus. We will touch the hinges of pearl that from this moment we may not hide the ministry of the Motherhood of God. Did you ever notice how careful the noblest and tenderest husbands are that their beautiful wives shall hear nothing hard or pain-giving. They are the living symbol of the carefulness of God the Father that the Spirit, the Holy Spirit, shall not be found where censure, criticism, scolding, maligning, crying, are going on. The filmy walls between her merciful ears and our harshness are as thick as the stones of the ancient prison walls so far as her hearing is concerned. Yet she is near, close, ready, all-powerful, all-capable, empowered with the signet ring of God, the Omnipotent Father, to hear all our prayers. Open the gateway to her ministry of a new life by telling what her blessed ears may hear about life1. So she will stream into your soul with a new life-quickening, and forth from your soul will go to the dying a stream of that ministry called raising the dead, which Jesus, whose ever-present Mother she was, brought to pass too often. We may let her in by telling things to her about health, which the Protecting Father would willingly let her listening ears hear. Do you know the second message of Science concerning health? It is the only one by which she may enter into your soul and by which she may go forth where your heart chooses2 to heal and cure the hurts of the world. There is a third message. It is about strength.3 If you are ready to speak as the Father permits the spiritual strength to hear, she will revive your energies, and up will spring the strength of those for whom you would have strength transform out of weakness. The fourth message is what she is ready to do about supporting you without your struggling against any odds. The

1Life, represented by Rahab. 2 Faith, represented by Elisabeth. 3 Strength, represented by Tamar. 88

Spirit would have you as satisfied as she is with home, bread, and wine, and milk and honey. But she may only hear the fourth message of Science concerning support.4 You may rest back of the gateway of plenty till you give her the open sesame the Father will let her come in by. She will shelter you and the world if you will let her in by the fifth message of Science. She may go before like a wing of defense 5 where the danger is lurking, and no ill shall befall where you speak the safe words for her to hear concerning defense. The sixth message will give you the character presence which high thoughts on majestic themes6 can give. She will show you how to think so as to be the Gardieus stone, shining as one whose soul converses with the immortals. The seventh message she has consecrated to the spoken word.7 She will speak with a voice, and speak through your voice so that the ears of the people will sharpen and their hearts shall leap at your words. The sound of your voice may be full of healing, full of uplifting. She will touch your pen with the fire of inspiration if you are bold enough to tell her those words about writing things of great purport, which the Father gives her permission to hear. She will touch your throat with songs of the cherubim and seraphim, chanting great symphonies around the seas at the foot of the mountains of paradise, if you will tell her what God is giving her ears to hear, about the voice that enchants with melodies that cause the hills to drop down their odors of healing and apples of bliss. She can make your fingers supple and skillful if you know the words about skill, when she, bending low by your pillow, may hear. She can make you so beautiful that the beggars will forget to be hungry. Her smile may light on your face with its

4 Support or Zeal, represented by Ruth (steadfast Acompanion@). 5 Defense or Wisdom, represented by Salomé, on behalf of her sons. 6 High Thoughts or Imagination, represented by Anna the Prophetess (Gardieus Stone = Aphilosopher=s stone@). 7 The spoken word, or Power, represented by Mary Magdalene. 89

own love-lit glow, if you know the eleventh message the great God calls the opening of the gateway to the sight of her face8. She will teach you how to love9 so that all hate shall be melted where you speak and where your face is seen. The genius for loving so that anger is smiled into peace, the genius for loving so that sorrow shall rest into gladness, she can enter into your soul with the pass over the world with. You must make her hear by the twelfth message of Science, which is the only one the great love of God permits her to hear. She was bending close over Paul, but he would not open the door by the key which his heart held in a secret recess. If he had given the Holy Mother the twelfth message of Science, Elymas would not have been struck blind. No, he would have loved Paul with the love of a brother, and gone with him over the cities where he knew their secrets, showing him all things in patience and sweetness. The Scriptures are given for warnings. This lesson is a warning. Do not think the mother tenderness 10 of the omnipotent God as spirit of miracle-working ever hurts. It is when words are spoken her ears are protected from hearing, that blindness and pain and disappointment fall to the lot of the world. God is good. The Spirit is love. The miracles of Spirit are for joyous fulfillments of hope.11 Whisper the words to the ears of the Mother. Let down the bars between her ever Presence and thee. She will enter in and go forth with the miracles of Jesus. Let him that heareth come! Let him that is athirst come! None is so lowly, none is so wicked, but she will bend and hear,12 if he will not use the words the Father never permits her to hear. She is wooed by praises; she hears great praises of God the Father. She loves the description of His majesty, His mercy, His watch-care, His omnipotent love. Do you know the words the Father openeth the ears of the Spirit to hear?”

8 Release, represented by Bathsheba, whose beauty captured the king. 9 Love, represented by Mary of Nazareth, calling for the Cana miracle. 10 Mother tenderness, represented by harmonious Other Mary (Order). 11 Hope, holy Will, represented by Martha, believing in Jesus. 12 Understanding, represented by Mary of Bethany, at the Lord’s feet. 90

Dibqufs!Tjy! ! ! ! ! ! ! ! Sftqpotjwf! Sfbejoht! !

Strength Tamar

[Tamar had been widowed twice, as her first and second husbands, both sons of Judah, had died.] AThereupon, Judah said to his daughter-in-law Tamar, >Stay as a widow in your father=s house until my [youngest] son Shelah grows up= B for he feared that Shelah also might die like his brothers. So Tamar went to live in her father=s house@ (Genesis 38:11).

Fear and strength cannot live together.

AYears passed@ [Shelah had grown up but had not been given to Tamar in marriage]. ATamar . . . took off her widow=s garb, veiled her face . . . and sat down@ [by the road and waited for Judah to pass by] . . . . [Judah] gave [his seal, cord, and staff] to her . . . and she conceived by him@ (Genesis 38:12-18).

Spiritual strength knows how to wait, and in time becomes united with praise.

AAbout three months later, Judah was told that his daughter-in-law Tamar . . . was then with child . . . . But . . . she sent word to her father-in-law, >It is by the man to whom these things [Judah=s seal, cord, and staff] belong that I am with child . . . .= Judah . . . said, >She is more in the right than I am . . .=@ (Genesis 38:24-26).

Spiritual strength is vindicated in the fullness of time.

AWhen the time of her delivery came, she was found to have twins@ [Perez: Anew dawn@ and Zerah: Abreakthrough@] (Genesis 38:27).

The strength of Spirit brings forth a new beginning along with a breakthrough, turning a double loss into a double blessing.

Life Rahab

Joshua, leader of the Children of Israel after Moses, “secretly sent out two spies” to “reconnoiter the land and Jericho . . . . they went into the house of a harlot named Rahab, where they lodged” [and Rahab hid them on her rooftop] (Joshua 2: 1-6).

My outrageous consciousness welcomes and shelters high spiritual ideals.

“Rahab came to them on the roof and said ‘I know that the LORD has given you the land . . . For we have heard how the LORD dried up the waters of the Red Sea before you when you came out of Egypt . . . . since the LORD, your God, is God in heaven above and on earth below. Now then, swear to me by the LORD that . . . you in turn will . . . give me an unmistakable token that you are to . . . save us from death’” (Joshua 2:8-13).

My physical body expresses the omnipresence of Spirit, that promises eternal Life to all who are faithful to spiritual Principle.

“The men answered her, ‘This is how we will fulfill the oath . . . when we come into the land, tie this scarlet cord in the window through which you are letting us down; and gather . . . all your family into your house . . . .’ ‘Let it be as you say, she replied, and bade them farewell. When they were gone, she tied the scarlet cord in the window” (Joshua 2:17-21).

I am unmistakably connected to Spirit by a divine “umbilical cord” of eternal Life.

“When they heard the signal horn, they raised a tremendous shout. The wall collapsed, and [Joshua’s forces] stormed the city . . . and took it . . . . The spies entered and brought out Rahab . . . and all her kin . . . who continue in the midst of Israel to this day” (Joshua 6:20-25).

Praise God, the walls of limited beliefs fall down, and my life is saved!

Enthusiasm / Zeal Ruth

"Ruth said, 'Do not ask me to abandon or forsake you! For wherever you go I will go, wherever you lodge, I will lodge, your people shall be my people and your God my God . . . !' Naomi then ceased to urge her, for she saw she was determined to go with her" [back to Bethlehem, Naomi's home] (Ruth 1:16-18).

Do not ask me to give up my dream. I am determined to go wherever Spirit leads me.

"Boaz [Naomi's kinsman] said to Ruth, ' . . . Do not go to glean in anyone else's field; you are not to leave here. Stay here . . . . You . . . have come to a people whom you did not know previously . . . . May you receive a full reward from the LORD, the God of Israel, under whose wings you have come for refuge .' . . . Boaz instructed his servants . . . even to let drop some handfuls and leave them for her to glean without being rebuked . . . . So she stayed . . . " (Ruth 2:8-23).

I am no stranger to work. I serve with staying power and the Presence of the Lord watches over me.

Naomi told Ruth to ask Boaz to be her protector by marrying her according to the duty of a near kinsman. Boaz said that if the closer relative "does not wish to claim you, as the LORD lives, I will claim you myself . . . . Stay . . . ." Then, all the people blessed the union, saying: "May your house become like the house of Perez, who Tamar bore to Judah" (Ruth 3:1-4:11).

In strong, positive consciousness, I act quickly and enthusiastically, Knowing that a breakthrough of blessings is sure to come.

When a son was born to Boaz and Ruth, "the women said to Naomi, 'Blessed is the LORD . . . !' His mother is the daughter-in-law who loves you. She is worth more to you than seven sons. . . . And the neighbor women gave him his name, at the news that a grandson had been born to Naomi. They called him Obed. He was the father of Jesse, the father of David" (Ruth 4:14-17).

I am God's OBEDedient servant, for I know that God is, and God loves me!

Release / Renunciation Bathsheba

“One evening David . . . from the roof . . . saw a woman bathing, who was very beautiful. David . . . was told, ‘She is Bathsheba . . . wife of Uriah the Hittite’” (II. Samuel 11:2-3).

Lord, purify my desires, for whatever I am drawn to, I draw to myself.

“Then David sent messengers and took her . . . . She then returned to her house. But the woman had conceived, and sent the information to David ‘I am with child’” (II. Samuel 11:4-5).

God’s promise is that thoughts conceived in mind irresistibly manifest.

(When Uriah refused to leave his troops to visit his wife, David gave the order for Uriah to be killed in battle.) “. . . the wife of Uriah . . . mourned her lord, But once the mourning was over, David sent for her and brought her into his house. She became his wife and bore him a son, but the LORD was displeased with what David had done.” (II. Samuel 11:26). “On the seventh day the child died” (II. Samuel 12:18).

Beneath the story of human sorrow, an inner meaning of this timeless story is revealed: selfish sensual thoughts cannot create lasting results.

“Rising from the ground, David washed and anointed himself, and . . . worshiped . . . . Then David comforted Bathsheba . . . . and she conceived and bore him a son, who was named Solomon. The LORD loved him and [named] him Jedidiah” (II. Samuel 12:20-25).

In the fullness of time, I learn that life brings lessons, not punishment. I let go and let God, for God is Love. God comforts my heart with peace, because God dearly loves me.

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Love Mary

“The angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary” (Luke 1:16-7).

Lord, increase the love in my heart. Remind me of Your presence in my life, even when I feel separate from You.

“Then the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive . . . . But Mary said to the angel, ‘How can this be . .?” (Luke 1:30-4).

Lord, remind me that I am loved and worthy in Your sight.

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“The holy Spirit will come upon you, and the power of the Most High will overshadow you . . . . for nothing will be impossible for God” (Luke 1:35-7).

Lord, remind me that for the pure love of Spirit, nothing is impossible.

“And Mary said: ‘My soul proclaims the greatness of the Lord . . . . From now on will all ages call me blessed. The Mighty One has done great things for me . . . . His mercy is from age to age” (Luke 1:46-50).

Let my heart reflect Your mighty love, for I know that You love me unconditionally, as a mother loves a child.

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Faith Elizabeth

“There was a priest named Zechariah . . . his wife was . . . Elizabeth. Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly. But they had no child, because Elizabeth was barren and both were advanced in years” (Luke 1:5-7).

Even if I forget God’s promises, God remembers me.

“The angel of the Lord appeared to [her husband, saying] ‘Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son . . . .’ Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.’ And the angel said to him in reply, ‘I am Gabriel, who stand before God . . . But now you will be speechless and unable to talk . . . because you did not believe my words which will be fulfilled at the proper time” (Luke 1:11-20).

Hush, fear; listen to faith. Hush, ego; let Spirit speak.

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“After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying, ‘So has the Lord done for me . . .’” (Luke 1:24-5).

Faith perceives in the silence what has not yet been manifest.

“When Elizabeth heard Mary’s greeting . . . she cried out in a loud voice and said, ‘Most blessed are you . . . . And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears the infant in my womb leaped for joy. Blessed are you who believed what was spoken to you by the Lord would be fulfilled” (Luke 1:41-5).

What Spirit promises, I believe. What I believe, I can conceive. What I can conceive, I will receive!

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Imagination Anna

“He was named Jesus, the name given him by the angel before he was conceived in the womb. When the days were completed for their purification according to the law of Moses, [Mary and Joseph] took [the baby Jesus] up to Jerusalem to present him to the Lord . . . .” (Luke 2:22).

The Christ within each of us is the image of God – known and loved by Spirit even before birth.

“There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher” (Luke 2:36).

Spiritual intuition knows each child to be the image of God, blessed and consecrated to God even before birth.

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“She was advanced in years . . . . She never left the temple, but worshiped night and day with fasting and prayer” (Luke 2:36-7).

I live always in the consciousness of true prayer by refraining from dwelling on negativity, and by affirming the positive.

“And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem” (Luke 2:38).

Right here and now, I behold the Christ in the midst of us, and I imagine good outcomes of blessedness and peace for all.

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Divine Order Mary of Alphaeus (the Other Mary)

“There were also women looking on from a distance [at Calvary]. Among them [was] . . . Mary the mother of the younger James [also called James the less] . . . . These women had followed [Jesus] when he was in Galilee and ministered to him” (Mark 15:40).

I am a follower of the Christ. Let there be less of me, let there be more of Thee— less of the human, more of the divine.

“When it was evening . . . Mary Magdalene and the other Mary remained sitting there, facing the tomb” (Matthew 27:61).

When personality feels lost, Individuality of Spirit prevails. Lord, teach me humility, let me Your servant be.

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“After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb (Matthew 28:1-2). [An angel told them Jesus had risen.] Then [the two women] went away quickly from the tomb . . . overjoyed, and ran to announce this to his disciples (Matthew 28:8).

The Christ is first in my life, alive and present as overflowing joy. Lord, give me serenity, selfless and free.

And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage. Then Jesus said to them, ‘Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me” (Matthew 28:1-10).

I behold the light of the living Christ in my life. Harmony is now established. Fear and discord cease. All is in divine order. Now there is peace.

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Discernment / Wisdom Salomé

“Then [Salomé] the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something. He said to her, ‘What do you wish?’ She answered him, ‘Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom’" (Matthew 20:20-1).

Lord, let my thoughts be aligned to Your right hand, and my feelings be aligned to Your heart side.

“Jesus said in reply, ‘You do not know what you are asking. Can you drink the cup that I am going to drink?’ They said to him, ‘We can’" (Matthew 20:22).

Let my mind and heart be consecrated to the Christ.

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“He replied, ‘My cup you will indeed drink, but to sit at my right and at my left (, this) is not mine to give but is for those for whom it has been prepared by my Father’" (Matthew 20:23).

As I grow in the consciousness of Spirit, my mind naturally clears and my heart naturally opens.

“Jesus summoned them [all] and said, ‘ . . . whoever wishes to be great among you shall be your servant; whoever wishes to be first among you shall be your slave. Just so, the Son of Man did not come to be served but to serve” (Matthew 20:24-8).

Let all my decisions serve the intentions of Spirit. I am humble and teachable, serving the Christ in each and all with all my mind and heart.

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Will Martha of Bethany

[Jesus] “entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary (who) sat beside the Lord at his feet listening to him speak. Martha, burdened with much serving, came to him and said, ‘Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.’ “The Lord said to her in reply, ‘Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her" (Luke 10:38-42).

Lord, purify my will, so that I will remember that You are in charge, not me.

“Now Jesus loved Martha and her sister and Lazarus. So when he heard that he was ill, he remained for two days in the place where he was. Then after this he said to his disciples, ‘Let us go back to Judea.’” [Lazarus died before Jesus got to Bethany.] “When Martha heard that Jesus was coming, she went to meet him . . . . Martha said to Jesus, ‘Lord, if you had been here, my brother would not have died. (But) even now I know that whatever you ask of God, God will give you’ (John 11:5-22).

Lord, purify my will, so that I will remember not to try to tell You how to answer my prayers.

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Jesus said to her, ‘Your brother will rise.’ Martha said to him, ‘I know he will rise, in the resurrection on the last day.’ Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord, I have come to believe . . . .’ When she had said this, she went and called her sister Mary secretly, saying, "The teacher is here and is asking for you’” (John 11:20-8).

Lord, purify my will, so that I will not try to tell You what to do, or tell others what You want them to do.

“Jesus said, ‘Take away the stone.’ Martha, the dead man's sister, said to him, ‘Lord, by now there will be a stench; he has been dead for four days.’ Jesus said to her, ‘Did I not tell you that if you believe you will see the glory of God? . . . . Untie him and let him go’” (John 11:39-44).

Lord, purify my will, so that I do not try to bind others to my will. Your will for me is good and only good! Lord, not my will, but Thine be done.

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Understanding Mary of Bethany

“Bringing an alabaster flask of ointment [the woman from the city] stood behind [Jesus] at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment” (Luke 7:37-8). “Mary [the sister of Martha and Lazarus of Bethany] was the one who had anointed the Lord with perfumed oil and dried his feet with her hair” (John 11:2).

Lord, open my alabaster heart. Cleanse my understanding of all negative judgment.

“Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. They gave a dinner for him there, and Martha served . . . . Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil” (John 12:1-3).

My love for Truth is fearless and outrageous. It fills my consciousness with spiritual understanding.

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“Then Judas the Iscariot, one [of] his disciples, and the one who would betray him, said, ‘Why was this oil not sold for three hundred days’ wages and given to the poor?’ He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions” (John 12:4-6).

Spiritual understanding is more precious than money. Love for Truth is the source of permanent prosperity.

“She has shown great love” (Luke 7:47). “So Jesus said, ‘Leave her alone. Let her keep this for the day of my burial. You always have the poor with you, but you do not always have me . . . (John 12:7-8). “There is need of only one thing. Mary has chosen the better part and it will not be taken from her" (Luke 10:42).

[Together:] “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD . . . to inquire in his temple” Give your servant, therefore, an understanding heart.”

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Power Mary Magdalene

“Accompanying him were the Twelve and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out . . . and many others who provided for them out of their resources” (Luke 8:1-3).

I serve the Christ, mighty in the midst of me, that is powerful to heal any kind of challenge that I may have created.

“There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him. Among them [was] Mary Magdalene” (Matthew 27:55-6). [after the burial of Jesus] “Mary Magdalene and the other Mary remained sitting there, facing the tomb” (Matthew 27:61).

When I feel helpless, I keep focused on the Christ power, the ever-present spiritual potential within.

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“On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb . . . . But Mary stayed outside the tomb weeping . . . . She turned around and saw Jesus there, but did not know it was Jesus. Jesus said to her, ‘Woman, why are you weeping? Whom are you looking for?’” (John 20:1-15).

Even when I have not recognized it, the living Christ presence is always with me.

“Jesus said to her, ‘Mary!’ She turned and said to him in Hebrew, ‘Rabbouni,’ which means Teacher.” “Jesus said to her, ‘Stop holding on to me . . . . Go to my brothers and tell them’” (John 20:16-17). “Mary Magdalene . . . ran to announce this to his disciples” (Matthew 28:1,8).

When I am teachable, my eyes are opened. I behold my Teacher and I remember who I Am: a being of spiritual power.

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Dibqufs!Tfwfo! ! ! ! ! ! ! ! Nfejubujpot! ! !

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118

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Now, in this moment, I close my eyes and stand alone with my God. Here in the Presence, I find the quiet strength that withstands the winds of time, and meets with grace the solitary Path. Even in the steady rain of disappointment, I have stood strong. Rejection, abandonment, blame, regret, grief, shame, all slip over my shoulders like a silken veil caught away by the wind.

I am still standing. I know how to wait.

In the fullness of time, praise will beget a new beginning through me. I know who I am--a vessel to a holy purpose. I am the quiet, steadfast strength of simply knowing Truth. I am the fresh, new green of the grass, and I grow in the dust along the roadside where nothing else can grow.

Like the phoenix, I spring up again and again from the ashes of outworn dreams. I stand here at the crossroads, upright, irresistible. Though hidden by the veils of time and space, and answering to many names, I am still myself--a standing forth of divinity. I am eternal.

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I overcome, for I am the perennial starting point of a new and larger life – not for myself alone, but also for all those who will come after me. Holy Spirit, keep me strong. Lift the veil of illusion. I lean upon Your staff of Truth.

Your promise to me, like a seal upon my heart, is this: in place of double heartache, twin blessings; opening, where all seemed closed, sunrise replacing sunset.

When my moment comes, praise Spirit, Like the phoenix, I’ll arise.

I am the Strength of Spirit.

J!bn!Ubnbs-! Xpnbo!pg!Qpxfs/! ! ! ! ! !

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Qsbzfs!gps!Tqjsjuvbm!Mjgf!)gps!Sbibc*;

Now, in this moment, I turn from looking outward, and go within in prayer. I am the watchful one, but now I watch inward, longing for a new life. The sounds of the city life around me fade into the background and drift away as I turn to this quiet, Inner Life of Spirit.

Quietly, peacefully, I listen to my breathing – deep, even, natural, full and free. The rhythm of my breathing gently expands with the fullness of living energy. I am ample, vast, alive with the rich Life of Spirit, and walls cannot hold me. I hear the still small voice of Spirit whispering to me soft and clear: “Come with me, Beloved, leave those walls of limitations behind, There is a greater Life for you. I have promised you a land of milk and honey, a manifestation of abundance and dominion beyond all that you have ever known.”

I hear the call, and begin to know that I can only protect and care for others by choosing this fuller Life for myself. The highest good for me will also be their highest good.

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In this Life of Spirit, I find the energy, freedom, vitality, to bless those who will come after me.

No more looking out with longing, no more hiding, hesitating. All seeming obstacles melt away, as walls of fear come tumbling down. As I find the courage to step outside the past, I encourage others. This is my calling: Here I am, vibrant, bold, sensual, unashamed, outrageous.

My prayer, like a scarlet ribbon, dancing in the winds of grace at the window of my heart, boldly signals, “Here I am. Come, Giver of Life, find me, rescue and redeem me. I am purified, renewed, refreshed, reconsecrated unto You, O regenerating Life of Spirit! Take me with You to this Promised Land! I am a vessel to Your holy purpose— liberated and alive as never before.”

I am the Life of Spirit.

J!bn!Sbibc-! Xpnbo!pg!Qpxfs/! ! ! 122

Qsbzfs!pg!Fouivtjbtn!)gps!Svui*;!

Now, in this moment, I pray as I go, for I am determined to go forward. I turn my back to the past and release all limitations. Nothing of personality or materiality can possibly draw me away from my holy purpose. I have made up my mind to grow and go forward, even when it may seem safer to stay with the familiar. I do not answer to the old names: “uncertain, hopeless, afraid.” I have new names: “Determined, Resilient, Steadfast.”

Of this I am certain: nothing can grow in a meadow of memories. I cannot be entreated to return to that outgrown life. I cannot be persuaded to stand still, for I must keep growing, learning, moving on.

Shadows of the past fade behind me. I carry with me only the good seeds from past harvests. I will plant in new lands, and harvest my good in new fields.

Gleaning my good by the work of my hands, I will rise early and labor late, strengthened by joy, eager for life, sanctified by serving this high mission.

I have come too far now to turn back.

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Now, I follow only the Light of Spirit, the flame of divine fire--that is my passion. The torch of Truth held out before me by Spirit, lights my path. I am luminous with enthusiasm for this journey.

Spirit, I am for You, I belong to You, my eternal Companion. I follow You forever. I am a vessel to Your holy purpose. I will not turn away from You, nor cease from following after You. for where You lead me, I will follow, and where You take me, I will go!

I will not give up the Dream.

I am the Passion, the Zeal, the Enthusiasm of Spirit.

J!bn!Svui-! Xpnbo!pg!Qpxfs/! ! ! ! ! ! !

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Qsbzfs!pg!Sfmfbtf!)gps!Cbuitifcb*;!

Now, in this moment, I close my eyes and rest. Slowly, I ascend the stairway of my expectations to a higher place. The heavy burdens of unwanted responsibilities that I have carried, the non-necessities and leftovers of my outgrown choices, I leave behind.

I close the curtain behind me, and I step out onto the open threshold of quiet thought. The firmament of my mind is vast and starry, and in the twilight, all is still and calm. The robe of yesterday, I let slip from my shoulders and fall away from me, and I breathe a deep and cleansing breath, here beneath the open sky.

Here I am, just as I am, daughter of the promise, uncovered before You – a vessel to Your holy purpose.

Pour over me Holy Spirit, cleanse my heart and comfort me. Pour over me Holy Spirit, help me know how to let go.

With the setting of the sun, I now let drift away everything and everyone that can no longer stay.

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Pour over me Holy Spirit, cleanse my heart and comfort me. Pour over me Holy Spirit, help me know how to let go.

In the scented evening air, let living water flow. Bathe my many fears and cares so that I release and let go.

Pour over me Holy Spirit, cleanse my heart and comfort me. Help me to know how to let go.

Now, in this moment, I am ready, at last, for the seven-fold cleansing of prayer: I enter the pool of quietude. I relax my body temple. I am immersed in the deep, abiding peace of Spirit. I am cleansed. I am renewed. I am baptized in the Silence. I let go and let God.

Pour over me, Holy Spirit. I am the renunciation, the gentle Spirit of Allowing, of Release.

J!bn!Cbuitifcb-! Xpnbo!pg!Qpxfs/! !

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Qsbzfs!pg!Qvsf!Mpwf! )gps!Nbsz!pg!Ob{bsfui*;

Now, in this moment, I close my eyes and go within, and suddenly, there is Light . . . only Light.

Speak to me, Holy Spirit. Whisper to me from afar— far above the realm of what has seemed possible, what I thought could be. I hear Your voice, saying to me, ever so gently, “Do not be afraid. Something new is being born through you. When to outer sense there is no way, Spirit is making an inner way. Nothing’s impossible for Love.”

I know that my face is glowing with the light of this divine idea. For in a moment, an instant of timeless knowing, soft as the moonlight, a Messenger, a Thought of Truth, came to me and touched me with grace.

Now in quiet contemplation, I reflect upon the message of Pure Love:

I am the Beloved of God, born of God’s pure thought. Shelter me, Holy Spirit. Tell me again, so my heart will hear and understand that nothing is impossible for Love.

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Your soft voice whispers to my heart, and I know that I am blessed.

Gently, You remind me: “Be not afraid of Love, for Pure Love in the heart is God’s favorite.” I am conceiving a divine idea– the Kingdom of Spirit without end. The Holy Spirit has come upon me, and the power of the Most High overshadows me with Love. Therefore, the idea that comes into expression through me is beautiful – it’s whole and holy. My soul magnifies the Word of the Most High, and my heart expands to hold so great a love! My soul proclaims the greatness of the Lord, my spirit rejoices in the mighty One. The hunger of my soul is satisfied. Behold, I am the servant of Spirit. I am His own. I am in Love, in all, through all. I am Love. Let it be done to me according to Your word. Let it be. Let Love be . . . .

Now, in prayer, I keep these things, and ponder them in my heart. I am the Love—the pure Love--of Spirit.

J!bn!Nbsz!pg!Ob{bsfui-! Xpnbo!pg!Qpxfs/!

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Qsbzfs!pg!Gbjui!)gps!Fmj{bcfui*;!

Now, in this moment, I enter the seclusion of my soul. I abide in the Presence, so I am not afraid. I am the one who watches in the dark of night to welcome the first faint blush of dawn across the velvet blue. I am the quiet knowing that beneath the frost of every winter lie the sleeping seeds of the fresh, white blossoms of new springs.

These things I perceive in my mind’s eye, and so, I tend my garden--even in the desert— pouring water on the lifeless sand, whispering promises of roses, yet to be.

I have seen many summers and waited through many winters. I have seen the cycles of life come and go, and come and go, and come no more . . . . And yet, I have trusted . . . for God is my oath. God is not finished with me, not yet, not ever.

I am a vessel to a holy purpose. Reproach and doubt are removed from me, for deep within me, in the holy place of birth, new life is stirring; I feel it, and I know – a door is opening! I am standing at the gate of unlimited possibility, and this gateway is opening for me.

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The time is now, for the perceiving, conceiving, receiving power of mind is waking up in me. I am now open to receive and give form to divine ideas. The power of faith in me takes right hold of the thing desired and carries it into form.

This I know, and I know that I know: Nothing is impossible. It is never too late. Nothing is too much for God, nothing is too difficult for Spirit. Look at me!

I hold fast to God’s promises, and the Truth is revealed through me: Nothing is incurable. All things can be healed. This is happening—now! Blessed am I for believing that the Word of God is now fulfilled.

I am Faith in Spirit.

J!bn!Fmj{bcfui-! Xpnbo!pg!Qpxfs/! ! ! ! ! ! !

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Qsbzfs!pg!Jnbhjobujpo! )gps!Boob!uif!Qspqifuftt*;!

Now, in this moment, I close my outer eyes, and look within with my “inner eye.” I see a world of wonder, for I am the daughter of the Vision of God - of the Tribe of the Blessed Ones, a soul under grace.

I judge not by appearances, I believe in God’s promises, I fast from shadows, and I live on Light.

From my youth, I have served at the Temple, a vessel to a holy purpose. Prayer is the Temple where I dwell; here I behold the Image of the Lord. I close my eyes, and behold that Image– the eyes of the Infinite, beholding me. All through the ages, so tenderly gazing with love and compassion enfolding me.

Prayer is the Temple where I dwell. Here I behold the Image of the Lord.

The thoughts held in mind are mirrored in kind all around me, reflecting through all that I see. Now I behold with inner vision the wonders that will be in the fullness of time.

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The dreams of all my days and nights are incense in the inner sanctum. My thoughts of Truth are flowers on the altar of Light.

In the presence of the Holy of Holies, I keep the High Watch. Gifted with the inner sight, I see beyond the present.

I am an old, old soul--yet ageless in eternity. Though outer eyes may seem to dim with time, the inner eyes are crystal clear. Though outer vision may seem obscured by time and place, or clouded by the sorrows and the slavery of sense, another world’s revealed–so clear!– and what I see, will be!

My thoughts are giving form, and held in mind, shall reproduce in kind. O Lord, I take a long, loving look at the Real. I prophesy: Christ is here! I have seen the Lord –Thine Image! and held that Image to my own heart.

I am the Spirit of Imagination.

J!bn!Boob-!uif!Qspqifuftt-! Xpnbo!pg!Qpxfs/! ! !

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Qsbzfs!pg!Ejwjof!Psefs! )gps!Nbsz-!xjgf!pg!Bmqibfvt-! npuifs!pg!Kbnft-!uif!Mftt*;

Now, in this moment, I close my outer eyes. I open the inner door of prayer, and go within to put my thoughts in order. Here, I am at peace, for here, there is a place for everything, and everything in its place, and one simple rule: God first. All other things aside, this is the Truth of being: God first, and God only . . . not God and.... but only God. This is the key to wisdom, life, supply, and peace. Having found this key, I keep it in the safest place–my heart. In my heart of hearts, I am in divine order.

I am many things to many people, with many calls upon my time, my attention, my hands: I am called “beloved,” but over and before all, I am the beloved of the Most High. I am called wife and companion, but over and before all, God is my silent Partner, my instant and constant Companion. I am called Mother, but even before this, the sweetest of all names, I am a vessel to a holy purpose– not more, not less, but this and only this.

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It is enough for me, it is my everything. Knowing this puts all things right for me, and all is in divine order. Spirit, let there be less of me and more of Thee– less of the human, more of the divine. Let there be less of “I and mine,” and more that is Thine, only Thine.

Order and harmony are now in place. Where there is harmony, discord must cease. Where there is harmony, there is always peace.

I give over the claims and chaos of personality, and affirm the dominion of the Christ Self— the Individuality—shining through each and all. Let my gift be, simply, humility. Teach me to serve. Give me serenity, selfless and free. Spirit, let me be Your servant, Your student, Your follower, Your child, Your own. This is enough for me, this is my all in all.

I am the Spirit of Divine Order.

J!bn!Nbsz-!xjgf!pg!Bmqibfvt-! npuifs!pg!Kbnft-!uif!Mftt-! Xpnbo!pg!Qpxfs/!

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Qsbzfs!pg!Xjtepn! )gps!Tbmpnf-!npuifs!pg! Kbnft!boe!Kpio!pg![fcfeff*;!

Now, in this moment, I close my eyes, and I am centered in that still, safe place within. Here, the outer voices are stilled, and I hear inwardly. Here, I do not listen to this one, or to that one, but only to Spirit, for Spirit tells me the Truth. Here I am, teachable, open, receptive, obedient, and responsive to Your Word.

Christ is my Judge. No one else can choose for me. I would not want them to. I make my own choices. But Lord, enlighten me with Your grace, Your wholeness, soundness, boundless love. Let my mind and heart wait upon Your right hand and Your left, that I may drink of Your cup of Wisdom and of Love.

I place upon the altar of this prayer, all that I am: the silent dreams of all my life, the longings of my soul, my goals, my hope, the children of my heart, I place them in Your care and keeping. I cannot choose for them. I give them, all of them, over to You. Wisdom reveals to me that the Chosen Ones are those who choose the high road.

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They will always find their way. They keep open to learning and serving. They judge not by appearances. First, they pray, and then the way is revealed to them and through them. Center me in the Presence of the Lord. Center me. Wisdom is at the right hand of the Lord. Center me there. Still me until I understand, with Wisdom at my right hand. Center me, in the Presence of the Lord. Justice and compassion, balanced be. Righteousness and mercy, blessed be. Love is at the heart side of the Lord. Center me there. Still me until I can decide with Love at my heart side. Center me in the Presence of the Lord. And now, in the stillness of the Silence, I sense a knowing as clear as lightning, and as strong as thunder, and I know, and I know that I know. I am a vessel to a holy purpose: the Cup of Christ. There is no other way for me.

I am the Spirit of Choice, of Wisdom, of Discernment.

! J!bn!Tbmpnf,! Xpnbo!pg!Qpxfs/! 136

Qsbzfs!pg!Qvsjgjfe!Xjmm! )gps!Nbsuib!pg!Cfuiboz*;!

I set aside my tasks and go within, now in this moment. The Teacher is calling me, and I must go.

But there are things that I would do, and plans that I have made. Well, all this can wait. Fill me now, for I am empty, Lord! I am the mistress of the house; I am the mother here. But the Master calls me, calls me by name, because He loves me. I must let go of the many cares I have been carrying, and choose the higher life. The laundry can wait; the linens will not wash themselves, but . . . the kitchen, too, can wait, the house, the duties . . . . It will all still be there. The dust reappears upon the table, whether I am there or not. Let the apron be folded now. Let worries cease, and anxious thoughts be still.

For I will claim my time–my time of prayer, precious to me. I find that when I do not take time for it, make time for this higher life, when I will not, my other tasks go slowly, and not well. Working and worrying, burdened with much serving . . . . Oh, no more.

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Purify my will; let me be still. How simple, the, it all is, after all: I am a vessel to a holy purpose. Mold me and make me after Thy will.

O Lord, why have I feared this prayer? Why have I sought my own way— why held back, rebelled, resisted, resisted my answer, my healing, my help, my rightful praise and peace of mind, when Your will for me is good and only good! Why have I waited? Ah, at last, I rest. You have been teaching me to wait.

I have worked so hard, and tried so long, and loved to serve, and sacrifice, and yet, now, at last .... all right: Your will, not mine, be done.

Thank God! My prayer is answered.

I am the Will of Spirit.

J!bn!Nbsuib!pg!Cfuiboz-! Xpnbo!pg!Qpxfs/! ! !

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Qsbzfs!pg!Tqjsjuvbm!Voefstuboejoh! )gps!Nbsz!pg!Cfuiboz*;!

Now, in this moment, I go rejoicing into prayer, for my Teacher is here and is calling for me! One thing I have asked of the Lord, this have I sought after: to dwell in the house of the Lord, and inquire in the Temple. This is my love and my life, my happiness! My feet come running to meet my Lord.

The Voice of the Master calls ever so gently, “My Child, come here.” I have chosen the better part: it shall not be taken from me–He said so! When the student is ready, the Teacher appears, and my Teacher is here.

Give Thy servant an understanding heart, before all riches and honor. Speak Truth to me, Lord. Let me understand, Fill my open heart, O Spirit, for I seek first the Kingdom. I hunger and thirst for that which is most precious. O Giver of Life, Glory of God, I follow Your footsteps to the feast of worship;

Here, I am a vessel to a holy purpose, an opened alabaster flask of devotion to the Lord.

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Let the seal be broken, and pour forth my heart’s own precious love!

How beautiful upon the mountain are the feet of the One Who brings good tidings! Breaking apart the seal of the vessel, let the tears flow from my heart-- ointment so precious--anointing the feet of the Master, dried with my hair, filling the house with the fragrance of prayer.

One thing I ask, Lord, show me Your way. Speak Your word, illumine my path, help me understand.

My Teacher is here, calling for me. At the feet of the Master my alabaster heart overflows with the sweetest devotion, Filling the house with the fragrance --fragrance from my alabaster heart.

Let the Teacher be anointed, bless the feet of the Holy One, Let me pour out my heart at the feet of the Master.

I am the Spirit of Understanding.

J!bn!Nbsz!pg!Cfuiboz-! Xpnbo!pg!Qpxfs/! !

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Qsbzfs!pg!Qpxfs!)gps!Nbsz!Nbhebmfof*;

Now, in this moment, I close my eyes and listen within. My hands are still. I surrender to Your omnipotence, O Lord. I, of myself, can do nothing. If I had known what to do, I would have done it. If I had known where to go, or what to say, or how to be, I would have fulfilled your Word.

But now I simply wait, powerless for the divine commission: Simply to accept, that I am not the doer. You are the Doer. I am not the power. You are the power.

I thought I knew how to make things happen. I was used to being the one in authority, a person of importance, of means towering over others. Within my nature is the power of all of the women who ever were: the power to be strong, to be alive, to be enthusiastic, to let go, to love unconditionally, to have unshakeable faith, to imagine a better world, to put things in order, to make choices, to have a strong will, to understand . . . .

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All the power that ever was that made everything happen that ever happened is right here within me. And yet, now I can only go where You send me.

I am a vessel to a holy purpose. So now, I wait, in the darkness before the dawn. I listen, I watch. All is still. If I am to do nothing, then I surrender. Take charge, Master. I of myself can do nothing. Tears of helplessness flow freely as I wait in the darkness, for I do not see my Teacher, my Lord. But then the light of day begins to dawn. I watch, I listen . . . what do I see? What voice is that, that speaks my name, so soft and close, and sends me forth to tell the others?

Rabboni! My Teacher! – Alive! Now, I am filled with divine energy! I remember who I am! Here I am, Lord, send me! I am all the women of power that have ever been. I dry my tears, I run!

I am the Power of Spirit.

J!bn!Nbsz!Nbhebmfof-! Xpnbo!pg!Qpxfs/!

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Dibqufs!Fjhiu! ! ! ! ! ! ! ! Uif!Usbejujpo! pg!uif! Uxfmwf!Tupoft! ! ! 143

! ! ! Uif!Uxfmwf!Tupoft!pg!Kptivb! ! ! Uif!Uxfmwf!Usjcft!pg!Jtsbfm! ! ! Uif!Uxfmwf!Xpnfo!pg!uif!Upsbi! ! ! Uif!Uxfmwf!Ejtdjqmft!pg!Kftvt! ! ! Uif!Uxfmwf!Xpnfo!pg!uif!Dibmjdf ! !

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“After the entire nation had crossed the Jordan, the LORD said to Joshua, ‘Choose twelve men from the people, one from each tribe, and instruct them to take up twelve stones from this spot in the bed of the Jordan . . . . Carry them over with you, and place them where you are to stay tonight.’ Summoning the twelve men whom he had selected from among the Israelites, one from each tribe, Joshua said to them: ‘Go to the bed of the Jordan in front of the ark of the LORD, your God; lift to your shoulders one stone apiece, so that they will equal in number the tribes of the Israelites. In the future, these are to be a sign among you. When your children ask you what these stones mean to you, you shall answer them, ‘The waters of the Jordan ceased to flow before the ark of the covenant of the LORD when it crossed the Jordan. Thus these stones are to serve as a perpetual memorial to the Israelites. The twelve Israelites did as Joshua had commanded: they took up as many stones from the bed of the Jordan as there were tribes of the Israelites, and carried them along to the camp site, where they placed them, according to the LORD’s direction. Joshua also had twelve stones set up in the bed of the Jordan on the spot where the priests stood who were carrying the ark of the covenant. They are there to this day . . . . At Gilgal Joshua set up the twelve stones which had been taken from the Jordan, saying to the Israelites, ‘In the future, when the children among you ask their fathers what these stones mean, you shall inform them, ‘Israel crossed the Jordan here on dry ground . . . . In order that all the peoples of the earth may learn that the hand of the LORD is mighty . . . .” (Joshua 4:1-9).

Just as Tamar is associated, through Judah, with the twelve tribes of Jacob, Rahab is associated, through her aid to Joshua, with the crossing of the Jordan of the twelve tribes into the Promised Land. Because Tamar joined with Judah, the line continued to Boaz, son of Rahab, who joined with Ruth to give birth to Obed, who was the father of Jesse, who was the father of King David. Had David not been born, and had he not joined with Bathsheba (mother of Solomon), Jesus could not have been born of Mary, who joined with Joseph (of the line of David). Had any of these five women “stepped out of line,” the symbolic continuation of Spirit’s expression would have been 145

interrupted. These five are the women who made things happen there. Elizabeth lived in a city of (and part of the tribe of) Judah. Therefore it could be said that once again in the tribe of Judah, the cycle begun by Tamar begins again. Elizabeth’s believing and conceiving both encouraged and acknowledged Mary of Nazareth (in a way, as Tamar’s ingenuity had originated the line that would run like a scarlet cord – a continuous umbilical – for Rahab, Ruth, Bathsheba, and Mary, the mother of Jesus).

Though the Prophetess Anna did not herself bear a child, her blessing of Mary’s baby was essential for the consecration of the holy mother and child. Therefore, Anna assisted essentially in the continuation of the full expression of the Christ. Mary of Alphaeus was the spiritual sister (and possibly the natural sister, as well) of Mary of Nazareth. Elizabeth, Mary of Nazareth, Mary of Alphaeus, and Salomé all “gave” their sons to the spiritual life: they each accepted, praised, blessed, released, encouraged their sons to fulfill their spiritual calling.

According to scripture, the remaining three women of the twelve in this criteria (like Anna the Prophetess) did not personally bear children; yet they bore the love that provided for the new “birth” of the risen (reborn) Christ. Martha and Mary of Bethany, the sisters of Lazarus, “gave over” their brother to death and resurrection, setting the stage perfectly for Jesus’ triumphant entry into Jerusalem – gateway to the Crucifixion and the Resurrection. According to the gospels, Martha and Mary of Bethany, along with Mary Magdalene, gave of their means and of their hearts to support the ministry of Jesus in substance and in Spirit. They are envisioned as having been among the women who, with Mary of Alphaeus, Mary of Nazareth, Salomé, and Mary Magdalene, watched over Jesus on the cross on Calvary, and followed to see where Joseph of Arimathea placed the body as that Sabbath night began.

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In a way, all twelve of these women were “with” Mary Magdalene as she wept by the empty tomb. In that moment, she embodied the strength of Tamar, the life energy of Rahab, the enthusiasm of Ruth, the releasing power of Bathsheba, the love of Mary of Nazareth, the faith of Elizabeth, the imagination of Anna the Prophetess, the divine order of Mary of Alphaeus, the discernment of Salomé, the will of Martha, and the understanding of Mary of Bethany. Mary Magdelene was the woman of fulfilled spiritual power – all the women who ever were in this amazing line of powerful women – fully activated when He spoke to her in the garden and she dried her tears and hurried to tell the disciples that she had seen the Lord.

Chapter four of the Book of Joshua (quoted above) describes the “memorial stones” that the LORD commanded Joshua to have carried across the Jordan by twelve men – each from one of the tribes of Jacob. In the twenty-eighth chapter of the Book of Exodus, a description is given of twelve precious stones set in gold on the breastplate (ephod) of the High Priest. Finding a rationale for putting the gem stones in a particular order on a theoretical ephod is also a challenge, since almost every time the twelve tribes are listed in scripture, they are given in a different order (Gen 27, 49; Num 2; Deut 33; Rev. 7). These twelve stones are associated also with the twelve apostles and are described in the twenty-first chapter of the Book of Revelation as being near the twelve gates named for the twelve tribes of Israel. In describing these stones, John the Revelator was writing in Greek some fifteen hundred years after Moses’ time, and referred to stones that were recognized in his own era. As fascinating as it might be to attempt to associate a specific color or modern name with each of the stones, there are challenges with this approach: the names used to describe the stones vary somewhat from translation to translation of the Bible. Also, most of the stones described can be found in a wide variety of colors, and the names for the various stones have changed through the centuries. This project seems to require a subjective approach. In High Mysticism, Emma Curtis Hopkins mentions the stones as symbolic of the twelve principles or faculties of spiritual humanity, but her description of the stones and their meanings is so mystical and esoteric that a 147 clear listing has not yet been discerned from her writings. The order she uses for the disciples, qualities, and stones, varies according to the message she is conveying in a particular lesson. Therefore, the ordering of the stones, the types and colors of stones that might be associated with the twelve qualities, and the ordering of the stones (by birth order of the sons of Jacob, or by Christian Church tradition) is all a matter of personal sacrament: transaction in spiritual mind. Charles Fillmore ordered the twelve disciples according to their calling, as traditionally listed by Bible scholars. The Twelve Women of the Chalice are listed in order of their naming/appearance in the Gospels. Yet, in Spirit, there is no priority of spiritual qualities; all inter-sphere and coexist. There is no seniority in Spirit, for there is no time or space in Spirit. Still, the mind likes to have something to get hold of, substance and form to associate with ideas, and therefore the “color code” that has become traditional in the Unity movement has survived. The question is often asked as to the origin of the now traditional list of colors associated with each disciple/spiritual faculty. Although it is possible that Mary Brown, dedicated youth ministry leader for Unity School under the direction of the Cofounders, may have devised the twelve- color system as a means of teaching the twelve powers material, this, too, is a matter of speculation. Some students have wondered whether Charles Fillmore may have been inspired by Emma Curtis Hopkins to list the disciples and spiritual qualities as he did. They have wondered whether the “twelve jewels of mysticism” noted by Hopkins might be the origins of the colors, but this does not seem to be the case. Fillmore was clearly inspired by the idea of twelve spiritual faculties being represented by the twelve disciples. But the order and qualities listed in Sunday lessons given on the topic by Mrs. Hopkins in 1894 are different from the ones Fillmore put forth. Fillmore did carry forth the concept that was also shared by both Mrs. Hopkins and a brilliant fellow student of the Fillmores – Annie Rix Militz – that the disciples often evidenced a seeming lack of development of the very faculty that they “represented.” 148

In other words, one of the reasons that Peter is chosen to represent faith is that he so often seemed to lack that very quality. Thomas is chosen to represent understanding because he is remembered as one who doubted. This line of thinking was beautifully expressed in an article by Annie Rix Militz published in the August, 1893, edition of Unity magazine, entitled: “The Manifestation of the Christ through Judas Iscariot.” Here Judas is associated with the generative faculty, a concept that seems to have inspired Charles Fillmore in his own treatment of Judas and the Life faculty. The essential point to keep in mind regarding the list of spiritual faculties, the colors associated with them, or type or order of ephod stones, is that all these things are symbols. The language of symbols is subjective, unique to the intuition of each student of Truth. By this understanding, one set of symbols is not necessarily more right than another. It simply remains for each student to do as all great Teachers advise: take the idea within, and let the Spirit of Truth reveal to each and every one the meaning that best applies for soul unfoldment. Everything means something wonderful when it is seen with right vision.

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Jewels for an “Ephod” for the “High Priestess” of the Twelve Women of the Chalice

(the Divine Feminine of the Soul) The ephod of the High Priest of antiquity held twelve precious stones, set in gold. Here, for the purpose of honoring, celebrating, and visualizing the twelve spiritual qualities as presented in The Twelve Women of the Chalice, this design is offered as a pattern for an “ephod” for the “High Priestess” (Holy Spirit) that officiates continuously at sacred services in every heart:

RUTH RAHAB TAMAR Coral - Zeal Ruby - Life Peridot - Strength

SARAH / REBEKAH / MARY BATHSHEBA ELISABETH of Nazareth Agate – Release, Sapphire - Faith Tourmaline / Pink Renunciation Pearl - Love

ZILPAH / SALOMÉ ASENATH / ANNA Yellow topaz – BILHAH / MARY of the Prophetess Wisdom, Alphaeus Aquamarine / judgment, Emerald - Order Pale Blue Opal - discernment Imagination

RACHEL /MARY of EVE/ MARY Bethany LEAH / MARTHA Magdalene Gold / Silver / Diamond – Amethyst – Golden topaz - Will Power, Dominion Understanding

*See page xii for “The Twelve Women of the Torah.”

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Dibqufs!Ojof! ! ! ! ! ! ! ! Joufsqsfubujpot! ! !

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Meanings of Bible Names and Places (Source material from the Metaphysical Bible Dictionary, Unity School of Christianity, Lee’s Summit, Missouri, 1962 edition (first printed in 1931).

Story of Tamar

• Judah: “Praise Jehovah”

• Adullamite, Hirah: “justice of the people;” “pure; noble; highborn; splendid; freedom; liberty”

• Canaanite: “one who exists in and for material things; a merchant”

• Shua: “broad; ample; riches; wealth; prosperity; saving; set free; delivered; a cry for help; prayer”

• Tamar: “standing forth” “upright: “phoenix”

• Er: “awake; watchful; alert” [attention]

• Onan: “able-bodied; strong stout; virile; vigorous; substantiated; wealthy; luminous; bright”

• Shelah: “tranquility; security; rest; peace; inquiry; petition; prayer; request; demand”

• Chezib: “lying; false; fraudulent; deceitful; fallacious; false hopes, i.e., idols”

• Timnah: “withheld, restrained, forbidden”

• Enaim: “two eyes, double springs, two fountains” [double-mindedness, dedicated both to generation and regeneration, sense and Spirit]

• Perez: “broken through; breached”

• Zerah: “sunrise; brilliance” 153

Summary of the Allegory of Tamar

With a high intention, a positive soul enters into material thought and cries for help through prayer. The learning experience for the soul is that attention given to material things and energy diverted from spiritual growth do not produce lasting results. Experiencing false hopes, the soul demands answers from Spirit. In the process of demonstrating (standing forth in spiritual strength) over this lethargic dissatisfaction, the soul must overcome the tendency to withhold, and remember its high intentions. The quality of spiritual strength, promised by divine Law (symbolized by levirate law, whereby a surviving young brother is to “raise up seed” for his brother – children who will inherit in place of his own children) is not to be denied. Though unrecognized, it confronts the soul through the seeming dichotomy of generation and regeneration, sense and Spirit. Spirit’s purposes (that the highest spiritual purposes be fulfilled through the quality of praise) are irresistibly fulfilled, regardless of the soul’s conscious purposes. [Note from p. 45, the New American Bible, Catholic World Press, 1987: Temple prostitute: the Hebrew term qedesha, ‘consecrated woman,’ designates a woman who had ritual intercourse with men in pagan fertility rites; cf Dt 23, 18: Hos 4, 14, where the same Hebrew word is used. Hirah the Adullamite uses a word that refers to a higher social class than that designated by the term zona, common ‘harlot,’ used in vv 15. 24.] In order to recover from a sense of loss, the soul must pledge its “seal and cord” and “staff” – authority, identity, and assertion – that is, affirmation, sense of self, and confidence – to align with inner strength. Since it is the irresistible expression of thoughts held in mind to reproduce in outer expression, a double blessing replaces the former double loss. Though sensual fulfillment and perhaps a desire to bargain with Spirit were the initial motives of the soul, the spiritual nature “breaks through” and will prevail, thus continuing the soul’s journey in expression from sense to Spirit, generation to Regeneration. [Chapter 38:18: A staff was carved with the wearer’s name, as was a clay cylinder with a lengthwise hole to be worn around the neck by a cord, and rolled into clay “contracts” as guarantee.]

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(A crimson thread was tied around the hand of Zerah, who seemed to be about to be born first, but was supplanted, or replaced, by Perez, who made a “breach” for himself by moving past his brother while still in the womb. The grandfather of these twins, Jacob, had also supplanted his own twin, Esau, by deceiving their father (Isaac) into bestowing upon Jacob the blessing of the firstborn. Zerah “a name connected here by popular etymology with a Hebrew verb for the red light of dawn, alluding apparently to the crimson thread” (note from the New American Bible, p. 45), with the crimson red thread tied around his wrist, was, in a way, overcome or vanquished by Perez. This crimson thread is an interesting symbolic link with cord entrusted by Judah to Tamar, and also with the scarlet cord that will be tied at the window of Rahab’s house, as a sign to the forces that would overtake Jericho.)

Story of Rahab

• Joshua: “Jehovah is salvation”

• Nun: “eternal increase”

• Shittim: “acacias” (“refers to resurrection life”)

• Rahab: “large . . . ; ample; spacious . . . ; freedom; unrestraint; liberty”

• Jericho: “place of fragrance; his sweet breath; his life” “his soul; his mind; his spirit, his moon renewing”

• Sihon: “wiping out . . . exterminating”

• Og: “giant”

• Amorites: “dwellers of the summits”

• Jordan: “flowing down abundantly; dispenser from above; flowing (river) of judgment”

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• Gilgal: “welling up; rejoicing”

• flax: the fibrous part of the stalk of a plant, broken, softened and dried for weaving into linen fabric; calls to mind the reconditioning of the nervous system through spiritual development.

Summary of the Allegory of Rahab:

The saving grace of Spirit, eternally increasing spiritual consciousness in the soul, subtly inspires the unfolding soul with ideals of regenerated Life. The soul is designed for freedom, but has accepted limitations upon its spiritual nature (the walls of Jericho). In the spiritual nature, the soul is aware of the power of Omnipotence to wipe out even immense negativity. Remembering its divine connection (umbilical) with Spirit, the soul aligns with ideals of regenerated Life and is delivered from the falling walls of false belief in the authority of materiality (king of Jericho). The victorious consciousness experiences a reunion of all twelve spiritual faculties in an overflowing of joy and rejuvenation.

Story of Ruth

• Bethlehem: “house of bread . . . sustenance . . . living”

• Judah: “praise Jehovah”

• Moab: “seed of the father, flowing from the father . . . while Moab represents the body and the most external conditions of life, there is something good in it or at least a possibility of good. . . . the prize that is set before [humanity] – eternal life, preservation of the entire [person]–spirit, soul, and body” (MBD, p. 458a).

• Elimelech: “God is king”

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• Naomi: “my sweetness; my pleasantness; delight; my beloved; my delight; beauty”

• Mahlon: “mild, weakness, disease; sickness’ sickly; wasting; pining”

• Chilion: “pining; wasting away; sickly; consumption; destruction” • Ephrathites: “fruitfulness; fruitful; productive; abundant. The original name of the town of Beth- lehem.”

• Orpah: “youthful, freshness”

• Ruth: “female friend; sympathetic companion; desirable; delightful; friendship; pleasing; beautiful” [Love of the soul may arise through sensual consciousness (Moab), but its affinity and enthusiasm for the beauty of spiritual ideals demonstrates fulfillment.]

• Mara: “bitter” “grief; misfortune”

• Boaz: “alacrity; quickness; fleetness; in strength; in might; in power”

• Perez: “broken through; breached”

• Tamar: “standing forth; ascending; high; lofty; erect; upright . . . “column of smoke . . . date palm’ palm tree; phoenix” [note: the Hebrew name, “Elath,” means “palm grove; aggregation of strength.” “A tree is a connecting link between the heavens and the earth, the formless and the formed. The nervous system in [hu]man[ity] connects the spiritual and the physical . . . . By the inner assurance of victory through Christ over error (palm grove; palms denote victory) and faith in God as a strong, protecting power . . . the children of Israel (our higher, religious

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thoughts and tendencies) are helped on their way toward the Promised Land (the redemption of the body)” (MBD, pp. 185b-186a.]

• Obed: “laboring; working; making; serving; worshiping”

• Jesse: “upstanding;’ firm; strong; upright; he will give; Jah exists; Jah is; he who is.”

• David: “beloved; loved; well-beloved”

• Hezron: “verdant fields; green pasture”

• Ram: “lifted up; raised; elevated; made high’ exalted; extolled; elated”

• Amminadab: “my people is abundance”

• Nahshon: “oracle” “prophet”

• Salmon: “strong; firm; peaceable; perfect”

Summary of the Allegory of Ruth

The soul originates in a positive consciousness of God as Source of Life, but through experience becomes immersed in physical consciousness, expressing depression, disease, and seeming loss of youth and freshness. Yet, the soul’s natural loyalty to the beauty of the spiritual ideal helps the soul to recover from grief and bitterness, by encouraging the soul to return to the consciousness of God’s abundance. The soul’s natural enthusiasm speeds spiritual demonstration: a consciousness of obedience to Spirit, and loving service is the result. This consciousness embodies the foundation of spiritual strength, personal breakthroughs, and past spiritual victories based on the awareness that God is, and God is love. The awareness of divine Love brings happiness, foretelling the perfecting process of the regenerating soul.

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Story of Bathsheba

• David: “beloved; loved; well-beloved”

• Joab: “whose father Jehovah is; Jehovah is father”

• Israel: “striving for God; who prevails with God”

• Rabbah: “multiplied; numerous; accumulation; growth; increase; abundance; great; exalted”

• Jerusalem: “habitation of peace . . . abode of prosperity”

• Bath-sheba: “‘daughter of the oath; seventh daughter; daughter of seven; measure of fullness.’ The word Sheba is the ancient form of a Hebrew oath, ‘swear by the seven,’ whereby one declared that the thing promised would be fulfilled” (MBD 99b).

• Eliam: “God of the people, God’s people”

• Uriah the Hittite: “My light is Jehovah . . . Jah is light; the Lord is my light; fire of Jehovah; flame of Jehovah”

• Hittites: “broken in pieces; sundered; dismay; terror, dread”

• Ammonites: “son of my people”

• Abimelech: “father of the king . . . a royal father . . . This Abimelech stands for the intellectual thought or tendency that accepts and acknowledges God as the supreme ruler in [hu]man[ity]’s consciousness” (MBD 15b).

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• Jerubbaal: “contender with Baal . . . a family naturally opposed to the rule of materiality” (MBD 341b).

• Nathan: “giver; gift . . . yield; grant grace . . . instruct”

• Judah: “praise Jehovah”

• Solomon: “whole, entire; complete; integral; peace; concord; integrity; rectitude; soundness; peaceful; pacific”

• Jedidiah: “beloved of Jehovah . . . dearly loved of the Lord”

Summary of the Allegory of Bathsheba

Unillumined love in the human soul, served by the consciousness of God as Source, strives with the race consciousness of possessiveness. The soul is attracted to its desires, not yet realizing that desires must be purified, and that greater light will come only through the cleansing action of Spirit. The promise of Principle is that whatever the soul is drawn to, it will draw until itself. Thoughts held in mind outpicture in kind, and the effects return to the thinker who thinks the thought that shapes the consequences. Intellectual argument about the apparent power of opposition does no good. The thought of deceit and shame results in shameful consequences that, through grace, instruct. The realization that, although the results of desires may feel like punishment, they are lesson opportunities through which the soul comes to a higher state of wholeness, knowing that it is dearly loved by God.

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The Stories of Mary of Nazareth and Elizabeth

• Gabriel: ”God is my strength . . . ‘I am Gabriel, that stand in the presence of God’” (MBD 219b).”

• Galilee: “a circuit; rolling energy, i.e., momentum”

• Nazareth: ”branch; offshoot; sprout; verdant; shining, splendid, observed, i.e., as a covenant; . . . preserved”

• Joseph: “whom Jehovah will add to; Jehovah shall increase; he shall increase progressively, i.e., from perfection unto perfection”

• David: “beloved; loved; well-beloved”

• Judah: “praise Jehovah”

• Elizabeth: “God is my oath, i.e, a worshiper of God;’ God of the seven; God of the oath; God’s oath” [This name comes from the same root as Bathsheba, and suggests the same kind of meaning: that the promise of Principle is that thoughts held in mind reproduce after their kind.]

• Zechariah: “whom Jehovah has remembered . . . memory of Jehovah”

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• John (the Baptist): “Jehovah bestows mercifully; Jah is gracious; grace and mercy of the Lord . . . love” [“John the Baptist was the forerunner of Jesus Christ. He signifies a high intellectual perception of Truth . . . . A perception of spiritual possibilities and an activity in making conditions in which Spirit may rule” (MBD 357a).

Summary of the Allegories of Mary of Nazareth and her cousin, Elizabeth:

Love and faith are closely aligned. Each is receptive to the message of the divine idea of the power of God, for Whom nothing is impossible. Pure love in the soul (the innate awareness that the soul is beloved of the Most High) must consent to the invitation to accept God’s covenant, even in the midst of the momentum of life. Grace (God’s love) works in consciousness independently of the intellectual understanding of the divine law of increase, which must subconsciously “catch up” to love’s magnificent idea. Similarly, faith (which resides in a consciousness of praise) simply accepts divine possibilities, while the intellect must be reminded, and meantime, must be hushed until the demonstration is revealed. Understanding faith trusts in the logic of the creative process in consciousness. As faith conceives of infinite possibilities, grace moves into action, making way for the manifestation of the Christ. Faith conceives, and love is awakened, and beautiful demonstrations come into expression.

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The Story of Anna, the Prophetess

• Anna: “grace; gracious”

• Phanuel: “turned toward God; face of God; within the presence of God; countenance of God; vision of God; beholden of God; understanding of God”

• Asher: “straight; straightforward; prosperous, happiness; blessedness”

• Jerusalem: “habitation of peace . . . abode of prosperity”

(Although Anna the Prophetess did not bear a child herself, she was certainly essential in the creative process that brought forth the Christ. The image of her tenderly gazing upon the infant Jesus when He was brought to the Temple by Joseph and Mary of Nazareth to be consecrated is an eternal expression of grand-motherly love. In Catholic tradition, Anna is thought of as the actual mother of Mary, and therefore Jesus’ grandmother. Whether or not this relationship is fact may never be known. However, spiritually awakened individuals have no doubt but that the spiritual bond between souls supersedes biological relationship.)

Summary of the Allegory of Anna, the Prophetess

The soul under grace dwells continuously in the awareness of the presence of God, beholding the countenance of God, that is, imaging as God images, imagining as God imagines. The divine faculty of imagination understands the essence of the (sevenfold) creative process of Spirit, that Mind is primary and causative; thoughts create things. What God images, comes into form according to the divine faculty of Imagination, and brings peace to the heart.

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[Note: Mrs. Emma Curtis Hopkins, called “The Teacher of Teachers,” ordained Charles and Myrtle Fillmore into the ministry of the full gospel of the Holy Spirit at Hopkins’ Theological Seminary in Chicago in 1891.

“Two of Mrs. Hopkins’ favorite affirmations were used by Mrs. Fillmore throughout her ministry. She spoke the words often, and she passed them along to hundreds, perhaps thousands, in letters and in conversations. The affirmations were her constant companions. They were:

‘O Countenance! Beholding me, looking toward me through the ages. Breath of the everlasting life in me, and manna to my fadeless substance, Thy name, which folds me ‘round with tenderness, and lifts me high above the pitfalls of my earthly destiny, is Jesus Christ.’

‘Nothing can injure the immortal principle of the soul.’ --Thomas Witherspoon, in Myrtle Fillmore, Mother of Unity (Unity Village, Missouri: Unity School of Christianity, 1977, p. 56).] The first affirmation quoted above is printed in Mrs. Hopkins’ book, High Mysticism (High Watch Fellowship: Cornwall Bridge, Connecticut, drawn from class notes, ca. 1888, p. 25), as follows:

“O Countenance beholding me, looking toward me through the ages! Breath of the everlasting life in me, and manna to my fadeless substance! Thy Name that folds me round with tenderness, and lifts me high above the pitfalls of my human destiny, is, JESUS CHRIST.”]

The Story of Mary of Alphaeus

(Mary of Alphaeus is also called “the other Mary,” and might have been a sister to Mary of Nazareth. Characteristic of what could be called “reflective qualities,” though they are mentioned as present with Jesus, and though their conversations and/or actions in His presence are noted, no specific quotations by either of these two women are given in scripture.)

• Alphaeus: “A successor; a supplanter; a leader; a chief”

• James: “supplanter” (same meaning as Jacob, who supplanted Esau in the Book of Genesis)

• Galilee: “a circuit; rolling energy, i.e., momentum”

Summary of the Allegory of Mary of Alphaeus

The soul who gives priority to Spirit tends to have a powerful, yet “transparent” personality, reflecting the Individuality within. In this soul, Spirit has supplanted the human. The soul in this consciousness is patient, receptive, responsive, and obedient to Spirit, even in the midst of the momentum of life. This is the consciousness of giving all to the Christ in patient, steadfast service.

The Story of Salomé

• James: “supplanter” (same meaning as Jacob, who supplanted Esau in the Book of Genesis)

• John: “Jehovah bestows mercifully; Jah is gracious; grace and mercy of the Lord . . . love”

• Zebedee: “Jehovah has given; Jah is endower; dowry of Jah; presentation of Jehovah’; my dowry”

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Summary of the Allegory of Salomé

The soul who seeks a “dowry” of empowerment or judgment in its own personal favor through the human level learns that true empowerment, justice, wisdom, and authority are gifts of grace from Spirit. No person can choose for another; there is no vicarious unfoldment. Spiritual discernment is attained through grace by each individual. This is true wisdom.

The Women of the Chalice and their Sons

At this point in the present exploration, it is important to insert a word about the mothers among the Twelve Women of the Chalice. (All of the eight women listed above were mothers, except for Anna the prophetess. Her name in Hebrew is Hannah, meaning grace. The Catholic Church tradition names her as the mother of the Blessed Virgin, and calls her “St. Ann,” though the sources for this information are ancient and apocryphal.) At any rate, all of the women up to this point were named in the canon as having been the mothers of sons. In each case, it could be said that every one of them expresses qualities that are, in many ways, also like those of their sons. For instance:

• Tamar (Strength) seized the day. Her firstborn, Zerah, boldly made a “breach” for himself during birth: this was an original carpe diem.

• Rahab (Life) acted bravely in order to save her life and the lives of her family. Her son, Boaz, whose name means “alacrity,” would not rest until he had taken matters into his own hands to save Ruth (and her family line).

• Ruth (Zeal/Enthusiasm) is “determined.” The name of her son, Salmon, is “firm.”

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• Bathsheba (Release/Renunciation/Elimination) is the precipitating element that brings cleansing, followed by the establishment of a new kingdom. The name of her son, Solomon, means “whole, rectitude.”

• Mary of Nazareth (Love), who signaled the miracle at the wedding of Cana, must have been instrumental in introducing her firstborn to the magnetic, healing, multiplying and regenerative qualities of love that He so clearly demonstrated.

• Elizabeth (Faith), who perceived unlimited possibilities before evidence was given, was similar to her son, John the Baptist, who “beheld the Lamb of God” before outer confirmation was revealed.

• Mary of Alphaeus (Order) followed and served Jesus; no conversation including her is found in the Bible. The name of her son, James “the Less” (King James Version) suggests one who also follows and serves, giving priority to the direction of the Christ.

• Salomé (Wisdom/Discernment), the outrageous prototype “stage mother,” walked right up to Jesus, confronted Him, and asked Him outright to choose her own sons, James and John of Zebedee – out of all of the twelve disciples – to sit at His right and left hand in the Kingdom. These same two sons had boldly asked Jesus if He’d like them to “call down fire from heaven” to consume someone (Luke 9:54). The Master Himself “nicknamed them” the “Boanerges: sons of thunder” (Mark 3:16). They seemed to share some characteristics of their mother.

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The Story of Martha and Mary of Bethany

• Passover: “passing over, i.e., a stream or obstruction; overcoming; sparing; protecting; delivering”

• Martha: “mistress, i.e, of a family; wife; lady; governess; domestic; who becomes bitter; rebellious one.”

• Mary: “contradiction; rebellious outcry; bitter complaint; bitterness; myrrh; bitter waters; aromatic spirits” [Since myrrh is a resinous substance used in perfume, incense, medicine, and anointing for burial, it is associated with healing and to regeneration.] • Bethany: “house of figs (derived from the moaning, sighing, wailing sound of the foliage, and from the ‘tears,’ drops of gum, that exude from the fruit); house of afflictions; house of distress; house of depression”

• Lazarus: “whom God helps; succor of God; assistance of God; grace of God . . . . The true Hebrew derivation of Lazarus is disputed. Some consider it to be a form of Eleazer, meaning whom God hath helped” (MBD 397a).

Summary of the Allegory of Martha and Mary

The soul desires balance in fulfilling the tasks necessary to sustain the individual in physical life, while also keeping focused on Spirit, the Source of Life. The spiritual faculties of both will and understanding require receptivity to the direction of the Christ in this process. The ideal is for the faculty of will to reflect and serve the faculty of spiritual understanding, though this requires obedience on the part of the self. A kind of psychological “paralysis” can result, wherein the soul does not know how to move forward in seeking this balance of will and understanding. The youth and energy that is so loved by Spirit must be reawakened to the task of soul growth as the soul

168 reaches this place of passing over from sense to Spirit. This is a time of intensity (see “The Dark Night of the Soul,” a classic work by St. John of the Cross). Yet, through grace, the action of the Christ Mind, the “stone” of false belief is rolled away, and the soul responds to the spoken word of Truth. What the faculty of personal will has insisted upon, intellectually, is now demonstrated. Both faculties celebrate with joy and love the resurrecting power of the spoken word. There is a banquet in the house as the understanding overflows with devotion, filling the entire consciousness with the ecstasy of answered prayer.

The Story of Mary of Magdalene

• Magdalene: “of or from Magadan or Migdal-el. The surname of one of the Marys who followed Jesus. The name no doubt indicates Magadan, where she was born and lived (Matt. 27:56; Luke 8:2) . . . . Mary Magdalene was the woman out of whom Jesus cast seven demons. She became one of His most devoted followers. A lifting up of power in consciousness and letting this greatly increased faculty be guided by the emotions and desires of the human soul, may invite demons, or seemingly established error thought activities and habits, that need the power of the Christ word to dissolve their hold on the soul and set the individual free” (MBD 415b).

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• Magadan: “elevation; tower; fortress; castle; greatness. A village on the west shore of the Sea of Galilee (Matt. 15:39). It is thought to have been the birthplace of Mary Magdalene, and is probably the same place as Migdal-el, of Naphtali (Josh. 19:38). Meta. Exalting and magnifying strength in consciousness (a village of Naphtali, and meaning elevation, tower, castle, fortress, greatness).

• Naphtali: “wrestling of Jehovah” . . . Meta. . . . “When material thought has dimmed the eyes of the understanding, and shadows of carnal thoughts have gathered in consciousness, affecting the strength center in the back, the restorative power is the light of Spirit. The mind is opened to the light through prayer and spiritual meditation. The light increases from day to day, the soul grows into consciousness with the Christ mind and one’s whole being is thus purified and greatly increased in strength” [power] (MBD 471a).

Summary of the Allegory of Mary of Magdalene

For every one of the Twelve Women of the Chalice – from Tamar of the Old Testament through Salomé of the Gospel accounts – a male partner is mentioned (even for Anna, the Prophetess, who had been widowed after only seven years of marriage). For only the last three of the twelve women (Martha and Mary of Bethany and Mary Magdalene), there is no mention them as ever having been married. Yet, among all of the women named among the twelve, the conversations of these three women, either with or about Jesus, are the longest and most dramatically and theologically rich.

If it could be said that Martha and Mary are partnered, in a sense, with their brother Lazarus (whose presence in their family unit would have assured their independence, culturally, as unmarried women), then perhaps Lazarus could be thought of as the male presence/partner in the lives of both Martha and Mary of Bethany. Only in the case of Mary Magdalene, there is 170

no male “partner” other than Jesus Himself. This is not to suggest that the relationship between Jesus and Mary Magdalene was in any way necessarily a conjugal or even a brother-sister relationship. There is no evidence in the canon for such a conclusion (and no evidence in the canon that Mary of Bethany and Mary Magdalene could have been the same person, either, though this has been imaginatively suggested).

The number seven is significant in the description of Mary Magdalene. Since the number seven throughout the Bible is highly symbolic of the creative process, it could be said (in light of the Fillmore teachings about the creative process), that Mary Magdalene represents the soul that has cast off error thought regarding every phase of the creative process in the individual: the Source of illumination, the establishment of faith in consciousness, the emergence of imagination, the right relationship between will and understanding, the aggregating power of the spoken word of faith, the identify of the individual as I Am, and, at last, that sweet Sabbath of the soul that rests in the Silence with Spirit.

It is interesting that while Mary Magdalene could be thought of outwardly as the least protected, the most vulnerable, the most alone in the world, especially after the Crucifixion, she continues as a standing forth of real power. From the cross, Jesus had affirmed the mother-son relationship between Mary of Nazareth and the disciple John. But Mary Magdalene stands alone. Perhaps this is one reason why she has been so maligned in the history of the Christian church; along with Mary of Bethany, she has been confused with the “woman of the city,” and portrayed in plays and films as a fallen woman whom Jesus “saved.” Yet the evidence from the canon is that Mary Magdalene provided for Jesus and the disciples out of her own financial means. She is, in a way, the most dangerous and threatening of all humans throughout history: an independent mind.

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It is unknown whether the tradition that Mary Magdalene may have even been the owner of the Garden of Gethsemane has any credibility. But this much can be safely affirmed: she was strong, energetic, enthusiastic, and able to withstand loss. She was loving, faithful, and intuitive. She served Jesus, and accepted His judgment. He was her Healer and her Master. She called Him Teacher. She was in essence, the embodiment of all of the spiritual faculties of all of the Women of the Chalice. Maybe they called her “Magdalene” because she was from that town. Maybe she was somebody of importance in that town. Maybe she was tall, maybe a large woman. Maybe “Mary Magdalene” was a nickname for “Big Mary,” so everyone would know she was not the Holy Mother, nor was she “Little Mary,” the “Other Mary,” who was the mother of “Little James.” Maybe Mary Magdalene was such a tower of strength that the name suited her. There are some people who, though they are not really exceptionally tall or large, have such a presence of spiritual power that they fill the room. If you have known such a one, perhaps you know something essential about Mary Magdalene. She was the one that He sent. Since, in Truth, every soul embodies all of the spiritual faculties, then you embody all of these qualities, too. You are the one that the Christ is sending.

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WOMANIFESTATION (or, Womb-Manifestation)

The story of creation in Genesis I is the story of Divine Mind ideating the universe. God’s creations are ideal, perfect, and permanent. The story of creation in Genesis II is the story of “manifestation” – “man-made” creation through human consciousness. This is a wonderful drama, highlighted with trial and error, highs and lows. In Genesis II, God made the creatures, and man named them (though probably with suggestions from his wife). Woman was made “of” man while man was sleeping. Note, please, that there is no clear instance in scripture when “man” ever completely woke up again (until the raising of Lazarus), which could explain a lot. Eve, called by Adam “the mother of all living” (or, in the ancient language, “the cat’s pajamas”) was the literal source material and designer for the ensuing creation. Adam is aware that formation is the result of an inner process, whose mystery and beauty is all-embracing. The conscious mind informs the subconscious mind, which then manifests the formed universe from the “factory” that is the feeling nature. Eve is blamed for having been deceived by the serpent in the Garden of Eden, but it is important to remember that she was not won over by promises of beauty or baubles, but with the promise of divine knowledge.* She deserves some praise for having invented “leftovers,” and having beguiled her husband to eat them without an argument.

Adam and Eve, two symbolic facets of original humanity, blamed one another when trouble ensued. Thereafter, the thinking and feeling natures, the conscious and subconscious, the so-called male and the so-called female, have continuously worked at working things out through the ongoing drama of human unfoldment.

In the scripture story, Adam and Eve still got along well enough to begin the family of humanity. Eve, mother of all living, gave birth to three sons, the last of whom (Seth) was the ancestor of Noah, who was the ancestor of the patriarch Abraham, who was the ancestor of the other three patriarchs 175

(Isaac, Jacob (Israel), and Joseph. From Israel came the line of King David, his son, Solomon, and Jesus Christ, born of Mary, wife of Joseph, of the House of David.

The women who aligned with the descendants of Adam to complete the line of human evolution through the Old Testament were not always named. The Old Testament “begats” characteristically left out the names of the women, without whom none of this would have been possible. But women were mentioned in the Gospels, beginning with the five who were mentioned in the genealogy of Jesus in the Gospel of Matthew, plus Elizabeth, cousin of Mary of Nazareth – all of whom became mothers against all odds (well, against most odds). Notice what they stand for, and what their consciousness “womb-manifested.”

Tamar who stood strong after being widowed twice, seized the day and joined with Judah, son of Jacob (son of Isaac, son of Abraham, descendant of Noah, descendant of Seth, son of Adam, created by God) manifesting a double blessing in the form of twin sons, and thus completed the tribe of Judah, therefore completing the twelve tribes and furthering the line of the patriarchs through her son Perez to Salmon, father of Boaz, father of Obed, father of Jesse, father of David, father of Solomon, whose line led to Joseph, husband of Mary, mother of Jesus of Nazareth. Her consciousness womb-manifested a third husband after she had lost the first two and had been denied a third; she also manifested her husband’s cord and seal and staff (American Express gold card, wallet, and keys to the Mercedes).

Rahab who, after making a living through hard work and serving others, became the life-saver of her whole family by bravely following spiritual ideals rather than clinging to material safety. She became a secret agent and a major player in delivering the twelve tribes across the Jordan and furthering the line of the patriarchs by joining with 176

Salmon to give birth to Boaz, the father of Obed, the father of Jesse, the father of David, the father of Solomon, the ancestor of Jesus the Christ. Her consciousness womb-manifested people to take care of her, instead of more people for her to take care of, plus she was able to retire from her home business and have a baby of her own.

Ruth who, though a stranger to spiritual fulfillment, determined to be loyal to spiritual principle rather than settling for the line of least resistance, and therefore, helped complete the line of the children of Israel by joining with Boaz and giving birth to Obed, father of Jesse, father of David, father of Solomon, ancestor of Jesus the Christ. Her consciousness womb-manifested a new husband who owned property, after having lost a husband who had none, plus she, too, was able to retire from a low-paying entry-level job and have a baby of her own.

Bathsheba who, though not of her own conscious volition, joined with David , experienced loss, was comforted and became the mother of Solomon, ancestor of Jesus the Christ. Her consciousness womb-manifested a husband who was crazy about her, in place of a husband who was probably just a little crazy, plus, she was able to move to the royal suite in the king’s palace from a walkup apartment that didn’t even have an indoor bathtub.

Mary of Nazareth who consented with unconditional love to become the mother of Jesus through the Holy Spirit. Her consciousness womb-manifested a loving and supportive husband who didn’t ask too many questions, and, when the time came, a private, starlit delivery room, swaddling clothes, godparents, and nice baby shower gifts, in a strange city, without any reservations.

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Elizabeth who accepted on faith God’s promise, though the hot flashes had stopped a long time ago, was able to have a baby of her own. Her consciousness womb-manifested a better marriage relationship with a husband who learned how to be still and listen.

The first six women in the list (above) were champion womb-manifesters. The remaining six women had their own style of womb-manifestation. Although only two of the final six actually became mothers, they all got to be around Jesus. Womb-manifesting isn’t just about having children; it’s about letting the Christ Self be born through ones own mind and heart and life. The other six champion womb- manifesters were:

Anna the Prophetess who imagined the birth of a messiah and was finally able to see the Holy Family in the Temple. Her consciousness manifested that priceless moment when, after all those years of talking about it, she got to say, “I told you so.”

Mary of Alphaeus and Salomé whose husbands and sons had a nice fishing business, were able to follow Jesus and hear His wisdom. They were also able to see their sons develop into successful leaders and motivational speakers and be promoted to Apostle. Their consciousness womb-manifested an interesting and educational life of travel along with their sons–and with Jesus!

Martha and Mary of Bethany whose brother, Lazarus Jesus raised from the dead, were able to welcome Jesus at their home and to walk and talk with Him as they learned purified will and spiritual understanding. Their consciousness womb- manifested the love of the Master, Who not only gave their brother back to them, but who also loved and

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appreciated them so much that He didn’t care if the dishes were done or if a little perfume got spilled.

Mary Magdalene who had her own money and the nerve to be independent of any husband, parent, sibling, or child, was able to be healed and taught by the Master. Her consciousness womb-manifested the opportunity to be the very first person to see the risen Lord and talk with Him, and, because she was a women and Jesus knew what He was doing, the chance to tell everybody about it.

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WOMANIFESTING:

THE TWELVE POWERS OF WOMAN AND PROSPERITY

Tamar REMEMBER THAT GOD HAS PROMISED YOU PROSPERITY: DO NOT SETTLE FOR LESS.

Rahab YOUR LIFE IS ABOUT SPIRITUALITY, NOT COMMERCIALISM: YOU ARE NOT FOR SALE.

Ruth DO YOUR SPIRITUAL WORK WITH STEADFAST ENTHUSIASM: BE PASSIONATE AND ON PURPOSE.

Bathsheba SURRENDER ALL YOUR PERSONAL PLANS TO SPIRIT: THIS MAY NOT BE EASY.

Mary of Nazareth MINIMIZE YOUR PERSONALITY AND MAGNIFY SPIRITUAL IDENTITY: BIG THINGS HAPPEN THROUGH YOU.

Elizabeth IT IS NEVER TOO LATE FOR FULFILLMENT: CONCEIVE IT AND RECEIVE IT.

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Anna, the Prophetess PRACTICE SOLITUDE, GRATITUDE, AND A POSITIVE ATTITUDE: DENY DEPRESSION; EXPECT POSITIVE OUTCOMES.

The “Other” Mary, wife of Alphaeus, mother of James GIVE SPIRITUAL VALUES TOP PRIORITY IN EVERYTHING: SERVE WITH INTEGRITY AND HUMILITY.

Salomé, wife of Zebedee, mother of James and John ASK FOR WHAT YOU WANT IN LIFE: ACCEPT RESPONSIBILITY FOR YOUR CHOICES.

Martha of Bethany GIVE UP TRYING TO CONTROL OTHER PEOPLE: YOU ARE NOT IN CHARGE.

Mary of Bethany BE OUTRAGEOUS, LOVE UNCONDITIONALLY, REGARDLESS OF CONSEQUENCES: THIS IS ALL THAT COUNTS.

Mary Magdalene YOU ARE HERE FOR A DIVINE PURPOSE. PAY ATTENTION; INSTRUCTIONS WILL FOLLOW.

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TWELVE POWERS OF SPIRITUAL HUMANITY CANDLELIGHTING SERVICE RESPONSIVE READING

Speaker: “We light this 1st candle for the power of STRENGTH.”

All: “I AM PATIENT AND STRONG, LETTING SPIRIT WORK.”

Speaker: “As through Tamar (the first woman named in the genealogy of Jesus in the Gospel of Matthew), and as through Jesus’ disciple, Andrew, let the Christ shine through me to light the world with uplifting STRENGTH.”

Speaker: “We light this 2nd candle for the power of LIFE.”

All: “I AM MADE NEW BY THE FORGIVING LIFE OF SPIRIT.”

Speaker: “As through Rahab (the second woman named in Matthew’s family tree of Jesus), and as through the disciple, Judas, replaced after the Resurrection by Matthias (‘wholly given unto Jehovah’), let the Christ shine through me to light the world with redeeming LIFE.”

Speaker: “We light this 3rd candle for the power of ZEAL.”

All: “I AM CHARGED WITH STEADFAST ENTHUSIASM.”

Speaker: “As through Ruth (the third woman named in Jesus’ family tree), and as through His disciple, Simon, ‘the Zealot,’ let the Christ shine through me to light the world with energizing ZEAL.”

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Speaker: “We light this 4th candle for the power of RELEASE.”

All: “I AM PEACEFUL AND FREE; I LET GO AND LET GOD.”

Speaker: “As through Bathsheba (fourth woman noted by Matthew), and as through His disciple, Thaddeus, let the Christ shine through me to light the world with cleansing renunciation – – freeing RELEASE.”

Speaker: “We light this 5th candle for the power of LOVE.”

All: “I AM UNCONDITIONAL LOVE IN EXPRESSION.”

Speaker: “As through Mary of Nazareth, the Mother of Jesus, and as through His beloved disciple, John, ‘whom Jesus loved,’ let the Christ shine through me to light the world with everlasting LOVE.”

Speaker: “We light this 6th candle for the power of FAITH.”

All: “I AM THE PERCEIVING, BELIEVING POWER OF MIND.”

Speaker: “As through Elizabeth, cousin of Mary of Nazareth (the mother of Jesus), and as through Jesus’ disciple, Peter, let the Christ shine through me to light the world with unshakeable FAITH.”

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Speaker: “We light this 7th candle for the power of IMAGINATION.”

All: “I AM THE IMAGING, INTUITIVE POWER OF MIND.”

Speaker: “As through Anna, the Prophetess, first to bless the baby Jesus at the Temple, and as through His disciple, Nathanael (also called Bartholomew), let the Christ shine through me to light the world with limitless IMAGINATION.”

Speaker: “We light this 8th candle for the power of WISDOM.”

All: “I AM THE GUIDING POWER OF DISCERNMENT.”

Speaker: ”As through Salomé, the mother of the brothers, John and James of Zebedee, disciples of Jesus, and as through His disciple, James (son of Salomé), let the Christ shine through me to light the world with enlightened WISDOM.”

Speaker: ”We light this 9th candle for the power of ORDER.”

All: “I AM THE HARMONIZING POWER OF DIVINE ORDER.”

Speaker: ”As through Mary (called ‘the other Mary’ in the Gospels), wife of Alphaeus, and as through their son, James (called ‘James the Less’), a disciple of Jesus, let the Christ shine through me to light the world with peace-giving ORDER.”

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Speaker: “We light this 10th candle for the power of WILL.”

All: “I AM OPEN AND OBEDIENT TO GOD’S WILL.”

Speaker: ”As through Martha (sister of Lazarus and Mary of Bethany), follower and friend of Jesus, and as through His disciple, Matthew (also known as Levi), let the Christ shine through me to light the world with purified WILL.”

Speaker: ”We light this 11th candle for the power of UNDERSTANDING.”

All: “I AM A DEVOTED STUDENT OF TRUTH.”

Speaker: “As through Mary of Bethany (sister of Lazarus and Martha), as well as a follower and friend of Jesus, and as through His disciple, Thomas, let the Christ shine through me to light the world with clear UNDERSTANDING.”

Speaker: “We light this 12th candle for spiritual POWER.”

All: “I AM GOD’S WORD IN EXPRESSION.”

Speaker: “As through Mary of Magdalene, the first of Jesus’ followers whom Jesus sent to tell His disciples of the Resurrection, and as through His disciple, Philip, let the Christ shine through me to light the world with transforming POWER.”

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Svofdbtujoh! ! Runecasting . . . . is an ancient ritual of sacred play that has been used by spiritual seekers throughout time in many mystical traditions to assist in Self- understanding and inner reflection. Although these particular twelve rune symbols and their meanings are altogether unique to the Twelve Women of the Chalice (see page numbers from the book referenced below), the first three runespreads in this system are based on timeless patterns:

I. The Initiation: “The Runic Trinity” (p. 196) II. The Quickening: “The Runic Journey” (p. 197) III. The Calling: “The Runic Cross” (p. 198)

The final runespread is an original design:

IV. The Communion: “The Runic Chalice” (p. 199)

The Runes of the Twelve Women of the Chalice are a meditative method designed to assist you in your own personal prayer process of transubstantiation – the spiritual transformation from sense to Spirit that is your divine commission.

You are a vessel to a holy purpose

You are the Chalice of the Christ

Runecasting is an ancient ritual of sacred play. Viking rune masters used runes as a navigational aid to guide their ships through storms. A thousand years before the Tarot emerged and nearly two thousand years before the I Ching became known in the West, the viking runes were used as a magic mirror for the inward knowing Self. Now you are the Rune Master. The sacred Oracle is within you. No intermediary is required. The runes will not “work magic” for the inward knowing Self. Now you are the Rune Master. 191

The sacred Oracle is within you. No intermediary is required. The runes will not “work magic” for you; you are the magic. The runes are simply to be used as a bridge of communication to your Knowing Self. As you keep open and receptive to the Christ in you – your Knowing Self – you will receive messages of wondrous beauty, profound Truth, and genuine usefulness. You may find that as you become quiet and still and focus within, becoming aware of your breathing helps your intuitive abilities. Let your breathing be even and deep and natural. Set aside all distractions. Let go of worries and anxious thoughts, and enter the realm of sacred play. It is good to whisper a brief prayer; such as “More Love, More Light, O Lord,” and perhaps, “Not my will, but Thine be done.” When outer ways are not working, and when our own conscious wisdom is exhausted, we learn to turn within to our Knowing Self. The runes do not give “yes” and “no” answers; rather, they suggest shifts in consciousness that can lead you to higher understanding. Gently focus on the issue before you, or simply ask inwardly: “What does the Christ within seek to teach me in my life now?” The Oracle indwelling will respond to you in a way that is as unique as a snowflake or a fingerprint. Images and thoughts will come to mind that will give you the necessary clues to clearer thought and timely action. As you become skilled in runecasting, you may find that you can lay the runes aside and let the Knowing Self simply guide and teach you, without any material aids. Some dowsers use only their bare hands to find water. Tuning in directly to your inner Oracle gives you a new sense of confidence and courage. You are child of God, a vessel for a holy purpose.

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T TAMAR stands for the Strength of Spirit. Be strong. You have the power to stand strong in your spiritual ideals, even when others around you abandon you and forget their promises. Stand upright in your integrity with Truth. Be willing to be radical. A way will be opened for you. Hold on!

r RAHAB stands for the Life of Spirit. Be renewed. You realize that life without spiritual integrity is not really living. Declare your freedom from materiality and sensuality by reaffirming your divine umbilical connection with Spirit. Your nurtured spiritual ideals deliver you into a new and higher life. Start over!

R RUTH stands for the Zeal of Spirit. Be focused. You are ready to follow wherever you are divinely led on your personal quest. Steadfast in friendship and spiritual ideals, you do not quit. As you tirelessly and humbly remain focused and purposeful, you are rewarded and honored in surprising ways. Seize the moment!

B BATHSHEBA stands for the Spirit of Release. Be free. Old patterns must be dissolved, out-moded relationships released. You have the power to cleanse your life of outgrown attachments, and begin again. You are beautiful. Let go of the past and let God make a more wonderful life for you and through you. Get clear!

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T MARY, the Mother of Jesus stands for the Love of Spirit. Be loving. Your gift is to let God express through you as perfect, unconditional love. In steadfast devotion and quiet obedience to Spirit’s guidance, you are protected and well-provided, for you are beloved of the Most High. Allow your good to happen. Let it be.

E ELIZABETH stands for Faith in Spirit. Be perceptive. Your faith takes hold of the substance of your desires in the invisible and brings into manifestation what before was unseen. Where, to mortal sense, there was no way, Spirit is making the way. Your gift is to behold and welcome your good. Conceive it and receive it!

A ANNA, the Prophetess stands for the Spirit of Imagination. Be intuitive. You have the power to image your heart’s desire. As you remain true to your insights, your gift of heightened sensitivity intensifies. Rejoice, for the good you have patiently visualized and prayerfully prophesied is right now appearing in your embrace. Watch for your signs!

(The “Other”) MARY, Mother of James of Alphaeus, stands for the Spirit of Order. Be orderly. You have the power to put first things first, honoring spiritual matters over material matters. Think simplicity, clarity, tranquility, space. Spirit prospers you, bringing fulfillment and peace as you follow inner guidance by putting your own house (your consciousness, and your life) in divine order. Clean house! 194

S SALOMÉ stands for the Spirit of Choice. Be decisive. Discerning the true meaning of your experiences, you now select surroundings and associations that express your spiritual guidance. Your gift is to move past both procrastination and impatience, and to step beyond judgment by appearances. Spirit is leading you; simply trust. Decide!

m MARTHA of Bethany stands for the Will of Spirit. Be willing. You have the power to control your own thoughts. Let God be God by freeing others to find their own way. As you let God’s will be done, by not seeking to enforce your personal will, you are letting something higher and better happen. God is in charge.

M MARY of Bethany stand for the Spirit of Understanding. Be wise. You have the power to “choose the better part” of life – the life of prayer. Do not hold back in your spirituality; be outrageous. Pour out your whole heart, no matter what others may think of what you do. All the world is blessed through your wisdom and grace. Be true to yourself.

X MARY the Magdalene stands for the Power of Spirit. Be open. You have the power to receive the spiritual purpose for your life. Listen for the divine commission to do whatsoever Spirit sends you to do. You know what to do, and you are given the words to speak, So your message empowers others. You can do this. Go!

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I. The Initiation: “The Runic Trinity” - Three Rune Spread Place the runes, in order of selection, in each the circle.

Your Your Your Evolving Soul Innate Expression Challenge Spirit 3 2 1

You are a Trinity – Spirit, Soul (Mind) and Body (expression). The mystical number “three” occurs prominently in the divination of ancient people, and forms of the Three Rune Spread were already in use 2,000 years ago. This particular Three Rune spread is helpful particularly when the issue appears to be a desire to move forward in your life. Remember to get still and breathe. Set aside all distractions, close your eyes, say a brief inward prayer of receptivity to Spirit. Then, let Spirit guide your hands in choosing the first rune that “feels right” to your touch. Intuitively select three Runes, one at a time, and place them in order of selection from right to left. In this interpretation, the first Rune you draw represents Your Innate Spirit –- where your spiritual consciousness is now in your passage. The second or center Rune is the situation, the learning opportunity, the Soul Challenge, or whatever seems to be blocking you or keeping you from reaching your goal. These challenges could have something to teach you. The third Rune stands for Your Evolving Expression after you have met the learning opportunity that is before you. This last Rune indicates the resulting prevailing spiritual consciousness that will resolve the seeming difficulties by bringing Divine Mind and your consciousness into harmonious expression. Take your time. Remember, this is sacred play. Then, as you feel ready, you may feel led to share your experience with this trinity with your spiritual sisterhood. Speak aloud the meaning of the final Rune that each has chosen for the present process, as a closing prayer: “I give thanks that my soul and body are one in the Spirit of wisdom and peace.”

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II. The Quickening: “The Runic Journey” -- 2nd Three Rune Spread

New Action Situation Situation 2 1 3

Your Soul’s Journey Here is another useful method of interpreting the Three Rune Spread. With an issue clearly in mind, select three Runes, one at a time, and place them in order of selection, from right to left. Once you have selected the Runes, they will lie before you in this fashion: Reading from the right, the first Rune speaks to the Situation as it is; the second Rune (center) suggests the course of Action called for: and the third Rune (on the left) indicates the New Situation that will Evolve. Remember, this is your soul’s journey - a process of learning and unfoldment, under grace. The “situation” Rune may suggest the situation faced by the Woman of Power from the Gospels that it represents. Consider how your situation is somehow like hers. The “action” Rune may reveal itself through the action taken by the Woman of Power whose Rune has been chosen for this position. Consider how activating the spiritual power she represents can transform your situation. The Rune intuitively selected for the “new situation” position can tell a story of the Woman of Power for whom it stands. Find yourself in her story, and find markers for your own journey in this subtle process. Then, as you feel led, share with others in your spiritual sisterhood the spiritual quickening and direction you have gained. Affirm aloud: “I am an ever-evolving soul, forever journeying onward in love and peace.””

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III. The Calling – “The Runic Cross”

6 Hig hest Outcome

5 2 3 Challenge Past Future

1 You Now

4 Basis of the Experie nce

The cross is an ancient symbol. In Christian worship, it is usually outlined from head to heart, then left to right. This pattern, however, follows the course from heart to past, to future, to the earthly “basis,” to the perception of the challenge before us, and then upward to the “highest outcome.” This is a process of evolution and overcoming to be taken into prayer. Do not be surprised if you experience a kind of inner “chemicalization” and ultimate breakthrough in following this pattern through the six Runes you intuitively choose. The process of interpretation, by now, will flow quite naturally. Become still, listen within, and let Spirit as your Oracle guide you to choose each rune of the Runic Cross. As you feel led, share your experiences in this process with others in your sisterhood. Speak aloud the meaning of the final Rune you have chosen as the “Highest Outcome” in the “Runic Cross” process. This is your calling, Beloved. Then, affirm aloud: “I rise up in Life transformed.”

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IV. The Communion - “The Runic Chalice”

6. your 7. Rest in emerging this Ideal. Self-image

5. steps to bring 4. the balance your ideal you must into form attain

3. the ideal outcome you image

2. the woman you believed yourself to be

1. the realization that brought you here

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“Do this in memory of me” (Luke 22:19).

The Chalice is one way of describing the cauldron of transformation that Spirit “stirs” up in us and pours forth unto us and through us. It is the secret place, the inner sanctum, of divine alchemy wherein the leaden existence of every day is transformed into the gold of Life in Truth, and the human is trans-substantiated into the spiritual. It is the cup of Christ, the divine commission. Close your eyes, and “drink” of chalice of Intuition. The Woman of Power of the Rune you choose first will whisper to you of the realization that brought you here. Through the second Rune you choose, another Woman of Power will tell you how you have perceived yourself. Through the third Rune you choose, the third Woman of Power in your process will reflect to you the Ideal you hold in your imagination. Through the fourth Rune, a Woman of Power will speak of a consciousness to balance your present state. Through the fifth Rune, another Woman will suggest your next steps toward creative change in your life. Through the sixth Rune, you will be given a new perception of your spiritual Identity. And at last, through the seventh Rune, Rune of your Sabbath, the last Woman of Power in your process will proclaim to you the consciousness you are to hold while Spirit works the transformation that is your divine commission. All is finished, and all is good. Let it be. Can you drink of the Cup of Christ? Yes, Beloved, you can. Speak aloud the meaning of the final Rune you have chosen as the “Ideal” in the “Chalice” process. Affirm with gratitude: ”I am a vessel to a holy purpose. I am the chalice of the Christ.”

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Twelve Women of the Chalice

The Widow Tamar, wrapped in her silken veil, stands silent at the crossroads. Rahab, the harlot, smiles out of the window in the wall, as she drapes her scarlet cord over the sill. Ruth, the gleaner, walks alone in the fields, the sunset at her back. Bathsheba, the beauty, bathes luxuriously on the open terrace. The young virgin, Mary of Nazareth, prays softly in the shaft of moonlight. Elizabeth, full of years, though great with child, pauses at the gateway, eagerly watching the path. Anna, the silver-haired prophetess, gazes through the haze of the temple incense. Mary, wife of Alphaeus, follows patiently behind her son, James, chosen by Jesus. Salomé, the wise, nods in consent to her two boys--the “sons of thunder”—as they turn to follow Him. Martha, mistress of the household of Lazarus, carefully folds the clean, linen napkins and sets the table for the Master’s feast. Mary of Bethany, the devotee, wipes the feet of the Teacher with her tears of joy, and dries them with her long, Shining hair. Mary, the Magdalene, woman of power, runs as fast as she can through the dewy grass of the garden, toward the gates of the city, her thick hair dancing behind her in the early morning light.

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