Gnosis in Repose: Meditation

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Gnosis in Repose: Meditation

#1 Postby Tau Malachi » Mon Aug 04, 2008 11:16 am

Gnosis in Repose: Meditation

In the Psalms it is written, “Be still and know that I am God.” In the Gospel it is proclaimed, “Repent, for the kingdom of heaven has come near.” These two teachings are intimately connected, so as to say, “Be still, look and see the kingdom of heaven, and seeing, know the source of all – God.”

To “be still” means to become calm, peaceful, and to abide in the presence of awareness – focused awareness. This is the state of kavvanah, peaceful abiding, concentrated. To “know” is to acquire insight, understanding and wisdom, to look and see deeply, penetrating with focused awareness. When we look and see in this way, fully aware and concentrated, the distinction between the observer and observed vanishes – the result is insight into the true nature of the object seen, a state of pure awareness, pure being.

Now, a common form of hitbonenut – meditative contemplation in a state of kavvanah, is to meditate upon the glory of God in creation, nature. When we engage this, taking a flower as an example, and we look into the heart of the flower, what we see are clouds, sunlight, minerals, time, the whole of the good earth and cosmos. If there where no clouds and no rain, there would be no flower – and so it is with the many other elements that compose “flower”; looking and seeing the heart of the flower, the true being and nature of the flower, what we see is everything that is not-flower, yet there is the flower in all of its sublime beauty.

This profound interdependence and interconnectedness – or this interbeing, is the inmost nature or heart of all, the sacred unity underlying all; when we gaze into this no-thingness, which is every-thingness, we gaze into God, the Holy One, and we recognize that all is, indeed, the glory of God, Ain Sof, the One-Without-End.

In this there is peace, in this there is joy, in this there is true communion, and it is in this that the Spirit of God speaks in our heart, in our being; indeed, God speaks as our heart, as our being, as all being – the Holy Interbeing, one and many.

In this way we are Spirit-connected, becoming aware of our innate interconnectedness, interbeingness, and truly we look and see the kingdom of heaven near to us, and in the very experience of being we know God. If we wish to define “Gnosis” or “Da’at” in the simplest way, it is this; it is the state of knowing being, or pure radiant awareness.

If and when we meditate in this way something very wonderful and powerful happens; not only do we recognize the interbeing of apparently external objects, but of everything apparently internal as well – the interbeing of all our thoughts and emotions, all of the aspects and levels of our consciousness, our being, and the appearance of the “sinner” and “saint” vanish, there is only Integral Being.

If and when we meditate in this way, there is something even more wonderful and powerful that happens – naturally and spontaneously there is love and compassion, for ourselves, for others, for all; the whole of ourselves, and everyone and everything, is included in our heart, a most intimate embrace of knowing, loving, being.

This is the foundation of the gnosis of Christ – the repose of being, Interbeing; and we may say that this is the gnosis of the Living Yeshua, the gnosis of Living Awareness.

In this we know the Way, Truth and Life Divine, and we come to the Living Father, the Living Mother, the Holy One – Integral Being.

Naturally, as our meditation deepens we acquire insight into great mysteries, consciousness expands and opens to new dimensions, and knowledge of God and union with God dawns in our experience – the Gnostic experience, the Enlightenment experience, unfolds.

This, in essence, is the Way of Gnosis, the Way of the Living Yeshua…nothing more and nothing less than this: “Be still and know that I am God.”

Amen.

May we be blessed and empowered to abide in Hayyah Yeshua – the Living Yeshua; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Leslie Kaneel

Poverty

#2 Postby Leslie Kaneel » Mon Aug 04, 2008 1:28 pm

Shalom +Malachi!

Thank you for this beautiful writing and the one on the Trees as well!....on behalf of all who care to receive and benefit from the words of a very skilled master.... :)

Most perhaps think of poverty in a negative manner but there is a poverty of the soul essential to being open to receive this Presence of Awareness and Union with Father-Mother God, Yahweh Elohim. Your words remind of this Poverty and it is like Freedom from the binding to sorrow & suffering in the illusion of separation. Fullness of the Pleroma of Light.

Just as the Beatitudes corresponding to Malkut & Keter are like the Being & Becoming, as Keter is in Malkut and Malkut is in Keter. End as Beginning. Or First is the Last & Last is the First...

Hope you had a Blessed Feast of Apostolic Succession.

Light & Love,
Leslie

Susan

Spirit Connectedness

#3 Postby Susan » Mon Aug 04, 2008 10:51 pm

Greetings in the Light of Messiah!

Applying this post to recent events in my life I am now wondering - when we are aware of a spirit-connectedness in our life, and I am not meaning when we think we are in a state of spirit-connectedness, is this perhaps the precursor to falling out, or away from that state of spirit-awareness?


Perhaps this is only the case when we attach value judgments to that awareness, even being positive ones, such as "this is wonderful" or "isn't this a beautiful flow?" I'm not sure on this, so would appreciate others understandings on the question; when does an observer's knowingness becoming separation? When we are aware of the joy and love that is Oneness of Being?

Recently I have found that trust in the Shekinah to be in controlof life's events, or rather, to recognise her as the events, has facilitated flows in life that are truly luminous. However, that trust needs to be accompanied by personal efforts towards emptiness facilitating the flow of Grace, opening the door to the Shekinah of Messiah. I as the doer no longer standing in the way of this energetic flow.

So basing our life display on trust and Hokmah Ha Ain, we are truly able to respond to life's challenging times more effectively, on behalf of others, through an on-going, individual practice of kavvanah, pure radiant awareness. This then is a spirit-connected life.

As we know, the ego, the Deceiver, is the undoer of all good works. Most recently I have found a verse from one of Malachi's invocations very powerful during such times when the Adversary comes into the picture;

Thunderbolt Illumination, the Self-Liberation of all as it arises, Great Natural Perfection, Human One of Light!

These words do help me return to Makom, The Place.

Shalom,

Sister Susan

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Flickering

#4 Postby Tau Malachi » Thu Aug 07, 2008 9:58 am

Salutation in the Light of the Messiah!

Ah! You are on to something sister! Everything is impermanent, including states of consciousness - change, transformation, is the only constant. Thus, always there is a flickering between clarity and confusion, gnosis and agnosis, apparent "enlightenment" and "unenlightenment." It can be no other way.

Here is the deal though, the underlying ground is the same - Ain, no-thingness, emptiness; the mind or soul clear and illumined, and the mind or soul confused and unillumined, has the same nature, the same essence, the same ground all the while - recognizing and realizing this, we are free from our bondage to grasping at clarity and avoiding confusion. We allow the flickering between clarity and confusion, and allowing it that flickering grows faster and faster producing the appearance of perpetual illumination.

The noble ideal is this: Know what's happening when it is happening - know when you are sitting, know when you are eating, know when you are walking, know when you are clear, know when you are confused, but in this knowing abide without judgment, without attachment or aversion. In this you will find peace and joy in all, clarity and confusion alike, and you will know that always you are in the presence and power of Yahweh Elohim, Adonai.

There is a fanciful myth that Adonai Yeshua was never confused, but reading the gospels it is perfectly clear that at times he was confused, perplexed, and that he, too, struggled; but the Master knows when he is perplexed and when he struggles, he is aware, awake, in whatever is happening, internal and external.

In this presence of awareness, Master Yeshua is fully human and fully Divine; or perhaps I should say that he is fully aware of his humanity and the divinity that is within him.

Indeed, we do not want to grasp at clarity and avoid confusion - that's the unenlightened condition, dualism; rather, we wish to abide in the awareness of the underlying ground from which all arises, the Sacred Unity, the Holy One, Ain Sof - the infinite no-thingness which is every-thingness.

In this awareness all is embraced and included, and it is good in God's sight, as the saying goes.

Delight in the flickering, delight in the continuum of endless change - be aware, awake, in the flow of what's happening; this is the Way.

May we abide in the Way - anointed by the Spirit, awakened; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Susan

#5 Postby Susan » Sun Aug 10, 2008 7:13 pm

Greetings Malachi+!

Yes, many thanks for the above. This has straightened the path ahead again.

After I read your response I was reminded of verses in Isaiah which I have been reading lately. In fact, I was due to post Chapter 58 as a topic for discourse in the next few days. So below are the words from verses 9 and 10 that rang true with your response to my original question:-

"If thou take away from the midst of thee the yoke, the putting forth of the finger, and the speaking vanity;

And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday."

The constraining "yoke", the accusing "finger" and human "self-grasping"; and then Isaiah speaks of the [i]The Way
out!

The more I review this Chapter the more meanings I see directly relating to our current discourse on Knowing Being, and the Ain nature as the underlying ground. It is indeed a mighty Chapter!

Shalom and Blessings,

Sister Susan[/i]

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Isaiah & the Sacred Heart

#6 Postby Tau Malachi » Mon Aug 11, 2008 9:53 am

Salutations in the Light of the Messiah!

I've always been touched deeply by a central message of Yahweh in the prophet Isaiah - from the very first message in the first chapter, temple worship, the worship of religious creed and dogmatic doctrine, is denounced, and in place of it the offerings of compassion, acts of loving-kindness, are called for:

"Wash yourselves; make yourselves clean; remove the evil of your doing from before my eyes; cease to do evil, learn to do good; seek justice [or righteousness], rescue the oppressed, defend the orphan, plead for the widow"
(Isaiah 1:16-17).

This, of course is echoed in the fifty-eighth chapter, the same theme as at the beginning being carried out throughout Isaiah; one is reminded of the Epistle of St. James who teaches that faith will result in good works - the activity of love and compassion.

Above we have spoken of an inward compassion, compassion with ourselves - a state of awareness in which we embrace the whole of ourselves and what's happening without judgment, without attachment or aversion; this naturally extends outward becoming compassion for others, the generation of the spacious heart in which there is room for everyone and everything.

To have compassion for others we must have compassion for ourselves, to bring peace, we must have peace - so it is with everything that we might have to give, it must be generated within ourselves and brought from within ourselves.

This reminds of a saying from the Gospel of St. Thomas:

"If you bring forth what is within you, what you have will save you. If you have nothing within you, what you do not have will kill you" (70).

Now, in terms of the removal of the yoke, the burden, this speaks to the cessation of the doer which naturally arises in the state of knowing being or pure radiant awareness. This, too, we find reflected in the Gospel of St. Thomas, and in other gospels:

"Come to me, for my yoke is easy and my mastery gentle [or light], and you will find rest [or repose] for yourselves" (90).

All of this comes simply through the generation of the presence of awareness, spacious radiant awareness, which is the nature of the Christ or Messiah in us.

The truth of the kingdom of God is so very simple it is easily missed - especially amidst the flurry of all out thought and thinking!

To abide in being, awareness, and let action arise from being, awareness, is the Way - it is peace and joy, and it is freedom from bondage. It is the simple good that God wishes for us.

May we abide in the awareness of our being as we are in the Holy One of Being; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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Keys to the Kingdom

#7 Postby thingypsythief » Sun May 10, 2009 3:32 pm

Wow!
I was really touched by that whole thread because I totally related to that opening concept. I have had times of very radiant compassionate awareness, like having the The Holy Yeshua taking up the reins and me in the repose of that yoke! And it has been wondrous!
... and I have really been torturing myself lately in meditation (Grasping as it were) for that same experience.

I love the wake-up call of those verses from Isaiah as well; reach out and help another instead of trying to torture your Mind into Enlightenment!
And have that same Compassion for Yourself!
Thanks guys!
it's a light that finds the truth in fiction and harmonizes the contradiction

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calm abiding

#8 Postby Marion » Mon Jun 01, 2009 9:51 am

Shalom!

It seems that we may experience moments of Repose, or being still within clarity or confusion. As Malachi said above, the master absolutely had moments of confusion. The difference being he was aware within those moments. This is a wonderful topic and something that I have recently been thinking alot about.

What I have realized is, no matter how prepared we think we are, no matter how solid we think the ground is, moments of confusion will arise. What the preparation and meditation does is makes us aware in the midst of this, so that hopefully when the ground gives way, we can remember ourselves in God.

Just like moments of confusion are inevitable, moments of clarity are as well. It seems like the verse, "Be still and know that I am God" reminds us not to grasp at the moments of clarity just as it reminds us not to grasp at the moments of confusion, because both are inevitable. As the old saying goes, what goes up must come down.

I have had this very intriguing experience lately where I know that summers are always a hard time for me, I don't know why. So I decided back in December to take to bull by the horns so to speak and get it all together before summer. At this point I was thinking okay, now everything will be hunkey dorey...wrong. What I now realize is that confusion is going to come, as surely as a new day will come. What the preparation did was to make me a little bit more aware. This was a great realization because I realized that I was grasping at the moments of clarity and trying to avoid the moments of confusion.

Moments of confusion are great teachers. Without them I'm not sure we would learn as much. Especially for us thick headed ones :-)

"Be still and know that I am God" what we realize in moments of confusion is God is still there, is clarity, in confusion and in the inbetweens. This being still reminds me of getting out of oneself, being aware. When there is a moment of confusion I tend to get very focused on myself, when this happends I am also grasping at what I think moments of clarity are. The whole thing turns into this self perpetuating cycle. So what if confusion isn't what we think it is, and clarity isn't what we think it is either, what if as yet these are merely concepts in the mind?

Perhaps what this verse is saying in part is that there is something else beyond clarity and confusion. It seems to be pointing to a place of no grasping and no aversion, hence to be still. And we know what when we are still God is there with us.

This is my hope and my prayer.

My we abide with you Holy One! Amen and Amen.

Blessings and Shalom,

Marion

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knowing God

#9 Postby Marion » Tue Jun 02, 2009 11:10 am

I was contemplating this verse some more, and I found that in Hebrew it is pronounced: Har-poo Oo-de-oo Ki Ano-khi Elo-him.

spelled: Heh-resh-phe-vau Vau-dalet-ayin-vau Kaph-yod Aleph-nun-kaph-yod Aleph-lamed-heh-yod-mem.
you can also see the Hebrew and hear the pronunciation here: http://www.hebrew4christians.net/Medita ... still.html

This is what I thought of when looking at this verse. The first part of this verse reminds me of recognizing and binding klippotic forces. Because when I look at the Heh-resh that begins this verse it makes me think of opening the window of awareness and there is a light, resh-sun. But it is a false light. Then the tounge of the dragon-phe is bound by the vau. The vau also being penetrating awareness kavanah. This Kavanah leads to a greater kavanah with the second vau, which opens the door dalet to seeing ayin. The third Vau is the Kavanah that brings us to knowing God. So this verse seems to point to an ascent in consciousness? Are there specific kavanot that may be used when contemplating this verse?

The use of the name Elohim was really puzzling me. We know that it means the one and the many, and is associated with the pillar of severity. I was wondering if perhaps the use of this name is pointing to the reconciliation of fragmented sparks of consciousness? The one and the many first we are many not knowing God, then we are one, know God?

May we find repose in you Ha Shem! Amen and Amen.

Blessings and Shalom,

Marion

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Anoki Elohim, "I am God."

#10 Postby Tau Malachi » Tue Jun 02, 2009 12:13 pm

Greetings in the Light of the Messiah!

I’ve been enjoying your insights my friend – perfectly delightful.

“Be still and know that I am God – Elohim.”


This, of course, is primordial meditation, just being in the moment, abiding in the awareness of God’s presence and power within you and all around you – any time we wish to ground or wish to abide in communion with the Holy One, all we need to do is just be, and abide in the awareness of the Shekinah of the Holy One within and all around us. There is nothing to do, nothing to conjure – it is just being, awake, aware.

There is something interesting, for I am, Anoki, is the first word of the First Commandment, and this word shares the same root as the name of Enoch, the Initiate, who walks with Ha-Shem and is taken up in rapturous ascension – this is joined to Elohim, the Holy One in Quantum Emanation, Oneness and Multiplicity.

If we are to abide in the awareness of God’s presence and power within and all around us, this corresponds with the meaning of Elohim, ourselves and all reality as the emanation of the Holy One, the Holy One immanent in creation and transcendent of creation at one and the same time.

In this presence of awareness, in deep meditation, there is an experience of the cessation of Ani, I, in Ain, no-thingness, and in this cessation the individual merges with the universal and with God, Anoki. Passing beyond cosmic consciousness to touch upon the supernal or supramental, ironically, though passing into cessation the individual is not lost in unification with the universal and God, but rather, arising in conscious union as much as the individual flows through the universal, the universal flows through the individual, and while disappearing in the Holy One, the Holy One emanates as the individual, Enoch, the Initiate.

There is an experience of oneness and multiplicity simultaneously without any contradiction at all – the knowledge of Imma-Elohim.

In truth, there is nothing we need to do to be united with the Holy One of Being, for we abide perpetually in an innate union and have never been separate from the Holy One – we need only restore our conscious awareness of the Sacred Unity underlying the apparent multiplicity; we need do nothing, but just be awake, aware of being and the source of being as one and the same, the Holy One.

This holy awareness is Anoki, and its realization is Eheieh, and the awareness of this as the truth of all is the knowledge and understanding of Elohim.

When this presence of awareness arises in form, it corresponds with Elohim, and when it arises in formlessness, it corresponds with Yahweh – here we are speaking of this arising in form, as all creatures and creation, this Body of Adam Kadmon, this Body of God (Elohim).

“Be still” indicates self-restraint or restriction – the suspension of the little self to realize the Christ Self, the Inner Self, Anoki, and the Higher Self, Eheieh; this self-restraint, stilling the vital, silencing the mind, corresponds with the Pillar of Severity or Judgment.

Contemplate the mystery or the crucifixion in this way, and gaze into the resurrection – suspended, Ani passes into Ain, and the True Initiate appears, the Risen Messiah.

The truth is, if we look into the sense of self we find that it is a constant flickering between Ani and Ain, self and no self – that’s the truth of self, and so also it is the truth of God, God and No God, Ani-Ain.

In the same way the mind, consciousness or soul flickers between clarity and confusion – but whether clear or hazy, the essence and nature of the mind, consciousness or soul never changes. It remains just the same. Recognizing this, abiding in the presence of awareness in clarity or confusion, liberated from attachment or aversion, there is peace and joy – the delight of pure radiant awareness, pure beingness.

It is good – Ki Tov!

If we no longer grasp at clarity and seek to push away confusion, but abide in the presence of awareness, then times of confusion will no longer matter to us – whether clear or hazy it is just what’s happening in the moment. No difference, no problem!

We may say, letting go of self-grasping, attachment and aversion is true self-restraint; and we may say that perfect self-restraint is the awareness that there is no self to restrain.

That’s a wonderful contemplation you have going there sister – awesome!

May we abide in the awareness of Enoch, the initiate who knows Anoki Elohim intimately. Amen.


Blessings & shalom!
Tau Malachi

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Re: Flickering

#11 Postby simplicity » Fri Feb 19, 2010 10:00 pm

What a lovely series of posts! I know I am months late on this thread, but hope, as a very new member, I'll be granted some grace on my tardiness . . . ? :wink:

Maid Marion, intriguing perspectives on the Hebrew. That it begins with Heh “opens” us up to revelation, like Isaiah’s “heh,” after stilling himself long enough to hear the Lord’s desire to send: “Here I am, send me.” I love your thoughts about how the verse may “connect” in the ways it does with vau, and especially the “door” to “seeing.” Beautiful.

The following is also delightful:
Tau Malachi wrote: The noble ideal is this: Know what's happening when it is happening - know when you are sitting, know when you are eating, know when you are walking, know when you are clear, know when you are confused, but in this knowing abide without judgment, without attachment or aversion. In this you will find peace and joy in all, clarity and confusion alike, and you will know that always you are in the presence and power of Yahweh Elohim, Adonai.

There is a fanciful myth that Adonai Yeshua was never confused, but reading the gospels it is perfectly clear that at times he was confused, perplexed, and that he, too, struggled; but the Master knows when he is perplexed and when he struggles, he is aware, awake, in whatever is happening, internal and external.


So often, we read “and his disciples did not understand him” and we see Yeshua frustrated: “how long must I put up with you?” I love the story of Yeshua, “hungry,” going to a fig tree, seeing it was not yet the season for figs, and then, out of sheer frustration, he cursed the tree and it died. Such a comical and charming tale! What was he “hungry” for? Perhaps to be “understood.” The fig tree, generally a symbol of Israel, shows that his disciples were not yet in the “season” to understand him. Entirely frustrated, it was like Yeshua was “aware, awake” and groaning, “I’m too early! I need to be born into a later generation!” Thankfully, he set forth the path for later generations to start getting it. Still, in natural frustration, Yeshua shows his charming human side by cursing the tree.

I don’t think we can fully appreciate the depth of sorrow it must have been for Yeshua, a soul so enlightened, to be ever surrounded by those so unenlightened. Buddha much more clearly expressed his own suffering in this very regard, but in the gospels -- aside from "Oh Jerusalem! Jerusalem!" -- we fairly well need to read it between the lines.

When we can "be still," though, and observe such subtleties -- both in the scriptures and in our own life -- we truly do enter into a new level of peace and joy.

Peace to all.
"Miracles happen every day and at every moment. He who sees them not is deprived of one of the fairest gifts of life" (St. Issa, the Lost Years of Jesus)

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The Sorrow and the Hope

#12 Postby Tau Malachi » Sun Feb 21, 2010 9:46 am

Greetings and blessings in the Light of the Messiah!

Yes, indeed, walking in this world, seeing the dominion of ignorance in it, the illusion of separation, it is a vision of sorrow. I was out and about yesterday, and spent quite a bit of time at a place of business tending to something along with Elder Gideon, and we were both profoundly struck by what can only be described as the aimless wandering, the brokenness, the deep sorrow and pervasive suffering of so many individuals we encountered, even among individuals that appear to be “well adjusted” and “successful in life.” Afterward, returning to the study house, we were inclined to pray and meditate for the people we encountered, each according to the need as shown by the Holy Spirit.

While sharing the good news, the gospel, no doubt Adonai Yeshua walked with this vision of sorrow, and embodying the soul of the Messiah as he did, no doubt the pervasive sorrow and suffering of the people penetrated him deeply – we see this in his radical compassion and love for the people, and in his frustration. To have the good news of salvation, of enlightenment and liberation, and the nearness of the kingdom of heaven and God, the True Light, and yet see how hard it is for peoples to hear and receive, must pain the heart and trouble the soul.

The peak moment of the sorrow and frustration of Yeshua must have been in the Garden of Gethsemane, when on that last night of his earthly journey his disciples could not keep vigil with him, but fell asleep during those final hours.

This, however, speaks to something of the mystery of the crucifixion, that mystery, and the mystery of the resurrection, being the next holy feast we celebrate in the solar continuum of the year. In fact, this year we have been guided to focus specifically on the mystery of the crucifixion as a prayer and spiritual work dispelling obstructions and delivering the people from bondage.

Essentially, the power of the ignorance, the darkness, in this world was is intense that the greater revelation of the Messiah could not transpire apart from the crucifixion. On one hand, this was a spiritual action to dispel the power of ignorance and obstructions to the reception of the Light Transmission, the Holy Spirit, a theurgic action to dispel negative karma, or “sin and death.” On the other hand, it was the only way to place the greater revelation of the Messiah, the Human One of Light, in its true context, so the deeper meaning of the gospel, the good news, might be known and understood.

Thus, for example, although the fullness of the Messiah is present and revealed in the transfiguration, the Light Transmission is not received in full by the disciples who are with the Master; only after his self-offering, his death and resurrection, are they able to receive the Light Transmission, the Holy Spirit, in full, and know and understand truth of the Messiah, the one anointed with the Supernal Light of God (El).

This action, of course, is related to the spiritual mystery and power of Vau in the Great Name.

Even on the cross we can see a very profound moment of sorrow, when the Master prays, “Father, why have you forsaken me.” Yet then, very swiftly there comes the proclamation, “It is accomplished.”

In terms of divine illumination or enlightenment, clearly with the Master we see something fluid and flowing, dynamic, and we see the entire range of the human experience continue with him, even though he embodies the full Shekinah of Yahweh, or the presence and power of God, and walks in a conscious union with God and Godhead.

This certainly dispels the mental concepts and stereotypes we tend to have concerning illumination or enlightenment, reflecting that it is something closer than we think, something innate within our experience – we need only recognize and realize it.

But, indeed, it is sorrowful to know and understand, and experience, the kingdom of heaven spread out upon the earth, and to see so many wandering in a shadow land, and it is painful to be aware of the Sacred Unity, the Holy One, underlying all, and yet see so many bound up in the illusion of separation, unable to hear the good news or see the kingdom, the light realm, within and all around. If and when the good news is communicated and spiritual seekers, the faithful, are struggling to receive it in full, it is an even greater sorrow and pain, for if the power of the ignorance is so great that they struggle so, how much greater is it with those who, as yet, have no desire to seek and no faith – truly it is a vision of sorrow!

In some way, though, all of this is necessary for the actualization and realization of souls, and while at first creation might seem to tend towards bondage, in truth it tends towards liberation – a universal salvation, as revealed in the Risen Messiah. So while we may have a vision of sorrow, we also have a vision of hope – and it is this hope that it is most important that we carry among the people, this peace and joy in the Risen Messiah, the victory of Christ.

May all be uplifted and fulfilled in Hayyah Yeshua, the Risen Messiah. Amen.

Shabbat Shalom!
Tau Malachi

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Re: The Sorrow and the Hope

#13 Postby simplicity » Sun Feb 21, 2010 9:50 pm

Tau Malachi wrote: But, indeed, it is sorrowful to know and understand, and experience, the kingdom of heaven spread out upon the earth, and to see so many wandering in a shadow land, and it is painful to be aware of the Sacred Unity, the Holy One, underlying all, and yet see so many bound up in the illusion of separation, unable to hear the good news or see the kingdom, the light realm, within and all around. If and when the good news is communicated and spiritual seekers, the faithful, are struggling to receive it in full, it is an even greater sorrow and pain, for if the power of the ignorance is so great that they struggle so, how much greater is it with those who, as yet, have no desire to seek and no faith – truly it is a vision of sorrow!


Sighing, yes: "When a man comes to know the world, he sees a corpse."

When I discovered this statement in Thomas, it actually brought me some real peace, a sigh of relief: "I'm not crazy." It explained the dark night of the soul I was in at that time. Since then, I have wondered whether seeing the corpse in the world is a common link to the dark night. But only by going through that dark night and permitting ourselves to see the suffering of illusion and deception by the aimless wanderers we love, and by reconciling our own aimless wanderings, can we ever enter into the hope you cite of flowing, dynamic illumination.

Then we enter into a new sorrow, a bitter-sweet one, where we soak in awe for what we can see, but, at the same time, we so deeply grieve what those around us cannot see. So we share with the Master, in a glimpse, his frustration as we try to help others see. We know the path out of their suffering and we try to communicate the path, but whether it is lack of trust or lack of desire, they choose not the path to freedom. So our joy is ever-mixed with sorrow and grief.

Thank you for leading us in this moment to meditate over the crucifixion. . . .

In place of words, I follow in silence.
"Miracles happen every day and at every moment. He who sees them not is deprived of one of the fairest gifts of life" (St. Issa, the Lost Years of Jesus)

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contemplating

#14 Postby Tau Malachi » Mon Feb 22, 2010 12:19 pm

Greetings and blessings in the Light of the Messiah!

When we waken in the Spirit, or we enter into the Gnostic experience, the view of the mundane world as a corpse becomes quite literal – it appears as a shadow land, or a land of the dead. Indeed, until we receive the Holy Spirit, the Light from above, and our soul is joined to Christ, we do not see, hear, feel smell taste and know in the Spirit, we do not perceive the World of the Holy Spirit, or the light realm within and all around us; but receiving the Spirit, being taken up by the indwelling Christ, surrendering ourselves to God, the True Light, we receive our life and our illumination – hence, faith and gnosis, and the hope and love of Christ. In a manner of speaking, we awaken in the dream, and so the dream is transformed, or we are raised from death to life, living in Christ and the Holy Spirit, this Light-presence and Light-power.

If we look into the Holy Scriptures, this awakening, this salvation, depends upon an energetic transmission – the “reception of the Holy Spirit,” or what may be called a Light Transmission. Throughout the New Testament there is mention of this, but perhaps one of the clearest revelations of this energetic transmission is recorded in Acts, chapter eight, where we are told that St. Philip goes to Samaria and preaches the gospel, and that many receive the gospel and are baptized, but do not receive the Holy Spirit. When Philip sends word to Jerusalem of what has transpired, St. Peter and St. John are sent out to them and pray for them, and they receive the Holy Spirit, experiencing something of the Light Transmission, and so they were awakened in full, having faith and gnosis. This was the way of the original church, the followers of the Way, not something tokenistic or symbolic, not a metaphor, but an actual spiritual and mystical experience, an actual awakening in the Spirit, or a true “spiritual conversion.”

It was this Light Transmission, this imparting of the Holy Spirit, for which Adonai Yeshua opened the way through the crucifixion – we know this because, although his disciples had some spiritual gifts before the resurrection, performing exorcisms and healings, it is in the resurrection, from the Risen Christ, that they receive the Holy Spirit in full, which is their full empowerment and illumination in Christ; and receiving the Spirit, they had the Spirit to give – a true initiation into the Divine Life.

Also from Acts we know that this energetic transmission can occur through a direct experience of the Risen Christ, apart from the agency of a tzaddik or apostle, although we also know that when it does, the fruition of reception or completion of the movement comes through an encounter with a tzaddik or apostle, for St. Paul is sent to a disciple of an apostle to bring his reception to its fruition – there is something about the circuit created between two or more people in Christ that grounds this light-power, manifesting something of the kingdom of heaven on earth between them.

According to the Scriptures, this play of an energetic transmission is everything – it is the key of true “salvation,” the illumination and liberation of the soul.

This awakening is not necessarily proved by magical powers, however, which is illustrated in the story of Philip and the people of Samaria, for in the midst of the story there is a sorcerer call Simon Magus who marvels people with his magical powers, and yet he does not have the Holy Spirit, but offers to buy it from the apostles. The wonderworking and prophetic powers that may come with the Holy Spirit are secondary, rather it is the illumination or gnosis that comes with the Holy Spirit that is primary, most essential – the dispelling of the ignorance, which liberates the soul, awakening the soul from a long night of strange and fitful dreams.

There is a balance to the vision of sorrow through which we can labor in hope, even when it seems that many are unable or unwilling to receive the Holy Light – souls are in a journey through many lives, and although some souls may not be ripe and mature for the harvest in their present life, in a future life they will become ripe and mature, and will be ready for the harvest, being gathered in. The experience of souls in bondage now is integral to their eventual awakening, their actualization and realization in Christ – the sorrow and suffering, and the entire range of experiences through many lives facilitates the eventual salvation of souls, their enlightenment and liberation.

Each and every soul will come into being, come to fruition, in its own season, all according to God’s will, all as ordained by the Supreme – and gazing upon this play in creation we can look and see the purpose of it all, and we can know and understand the mercy, compassion and love of God in it; though, still there will remain the element of mystery – the awareness of how God works in strange and mysterious ways to bring every soul to its fruition.

When we gaze with the eye of the soul, and not the eyes of the ego, this entire play makes perfect sense – it is all Divine Play.

Thus, truly, we do not become bound up in attachment or aversion to the vision of sorrow – our vital being does not become wrapped up in it or obsessed with it, but seeing the vision of sorrow in the world, we also see the vision of hope in Christ, and we abide in the peace and joy of Christ, laboring for the harvest of souls.

Here it must be said, if anyone is able to listen and hear, or able to look and see, when we are ministering to them it is through God’s will and God’s power, not our own; and if a person is not able to look and see, or to listen and hear, then it is not God’s will, it is not their time or season – but eventually their time and season will come, and they, too, will be delivered or set free.

Even when we are conscious agents of the Light Transmission, and even when the power is given into our hand to act as a vehicle of Light Transmission to another, it is the Light-presence (Christ) and Light-power (Holy Spirit) that accomplished the energetic transmission – that Holy Light communicating itself to another who has become ready to receive it.

This Holy Light transmits itself, awakens itself, whenever the necessary conditions are present for its movement – Divine Grace moves wherever the conditions for her movement are present, in that very instant. Thus, through prayer and meditation we seek to develop greater skill at co-creating the conditions necessary for the movement of Divine Grace, for it is not just a matter of preaching the Gospel of Truth, but of a movement of Divine Grace – a “Gnostic and Light Transmission.”

In this play of preaching the gospel and Light Transmission we rely need rely upon Adonai, the Lord, and engage in an active and dynamic surrender to Divine Grace – the Shekinah of the Messiah.

At times, inadvertently, we may be relying on ourselves, on our own power and intelligence, acting in our own self-will as we engage in a ministry to others, and when we do, generally speaking, we are not very successful – it is not just the willingness and readiness of others, but also it is the state of our own being and consciousness as we enter into the service of the kingdom of heaven. If and when we are called to serve as a conscious agent of the Light Continuum, we, too, need be a vessel of reception, desiring to receive, so as to impart, relying not upon ourselves, but relying upon God, the True Light.

In this play we pray continually for greater spiritual gifts, greater knowledge, understanding and wisdom, and greater skill, so that we might be of greater service and benefit, and likewise, we pray that our person and life might be taken up by Christ and the Holy Spirit, and used as a vehicle of the Light Transmission – we pray to be an instrument in the hands of Adonai, the Lord, and we pray to be the most refined instrument possible.

When we see the vision of sorrow, it is motivation for this – and cleaving to the vision of hope, the Risen Christ, we labor in Christ, but even more, Christ and the Holy Spirit labor with, in and through us. This is our aim in the Great Work, the harvest of souls.

In this labor we cannot afford to get caught up in the vision of sorrow, but we must labor in the vision of hope – holding a higher level of energy and vibration in consciousness, so as to, perhaps, serve to help uplift the energy and vibration of others. If we get too caught up in the vision of sorrow, the level of energy and vibration in our consciousness can be lowered, and on some level doubt and other negativities can enter into play – while laboring to minister to another, on some level we may doubt the power of God to bring about the seemingly “impossible,” and therefore obstruct Light Transmission.

In a word, as we take up this labor we wish to have confidence in Christ and the Holy Spirit, trusting in God, the True Light – in this we are more likely to be of help inspiring faith in others, which in turn might facilitate gnosis in others.

This seems very important to me, for in my experience there is something of a “trick of the devil,” using the vision of sorrow to discourage, to generate feelings of isolation, pessimism and such, all cloaked under being “spiritual” and “faithful,” but creating a breech of faith and a loss of the vision of hope in Christ – indeed, I’ve encountered this very stumbling block many times and taken some hard tumbles because of it. Praise and thanks be given to God, though, that Christ has always picked me up, and the Spirit has always restored me to the direction God wills.

In terms of this journey through many incarnations, the truth be told, the entire reality of our experience on every level is dream-like, and these lives are like the various dreams arising in a night’s sleep, some dark, some bright, most in between; but without the dreams a soul cannot awaken within dream, and so cannot awaken from sleep and dreaming.

When dreams lead to full awakening, liberation, what shall I say of the dreams?

In the light of the joy of conscious union, all of the shadows of sorrow in separation are just that – shadows that swiftly pass away, never having substantially existed!

Isn’t this what is revealed to us in Hayyah Yeshua, the Risen Messiah?

*Perhaps we could say that our joy is always mixed with compassion in Christ, and empathy with all our relations and a desire for their salvation.

This has been on my mind often of late, hence the extension of this contemplation here since the subject has arisen.

Uplifted in the Risen Messiah may we be empowered to uplift others. Amen.

Blessings & shalom!
Tau Malachi

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Re: contemplating

#15 Postby simplicity » Tue Feb 23, 2010 10:41 am

What an encouraging message of our hope, in the midst of suffering all around. Thank you. It is an important one for me to hear at this moment.

Tau Malachi wrote: In this labor we cannot afford to get caught up in the vision of sorrow, but we must labor in the vision of hope – holding a higher level of energy and vibration in consciousness, so as to, perhaps, serve to help uplift the energy and vibration of others. If we get too caught up in the vision of sorrow, the level of energy and vibration in our consciousness can be lowered, and on some level doubt and other negativities can enter into play – while laboring to minister to another, on some level we may doubt the power of God to bring about the seemingly “impossible,” and therefore obstruct Light Transmission.


Yes, it is a balance of accepting suffering, without embracing it, which, ironically, can bring about a different sort of death. The caricature picture of that were the masochistic monks who re-enacted moments in Christ's passion. Most of us are so alarmed by such shocking excess that we can't see how we may be involved in the same sort of activity at a significantly more subtle level.

I wonder if it may be similar to that balance of delighting in blessings without attaching ourselves to them. I often consider and share this analogy: we need to hold anything we cherish like sand in the palm of our hand. If we are too careless, our fingers will loosen and the sand will fall out. But the sand will also fall out if we squeeze it. I had not yet related this analogy to what is hard, but it fits too. To resist suffering is to open our fingers to let the sand of God's will out, but to embrace it too closely is to squeeze out God's will. What a delicate balance it is.

I need to hold my friends and their quest out of suffering like sand too. They tearfully come to me in a myriad of miseries and I listen, love, and gently try to guide them to the light. But they flee the light: it looks too hard ("Take up your cross and follow me"). Yet they do not see how easy it will become in comparison to the very great burden they are carrying now ("Take my yoke upon you, for my load is light.") I have often used these two seemingly paradoxical statements to help explain to them this path to freedom. "He who has ears to hear, let them hear." And may she who speaks hold her message and her listeners like sand in the palm of her hand, surrendering to the Spirit to do Her work in the manner and in the time that the Lord knows best. Amen.

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#16 Postby Phillip » Fri Feb 26, 2010 9:58 am

Shalom Malachi and Simplicity!

I remember speaking with you, Malachi, on a subject similar to this during the Fall this year. You said something very powerful, and have said similar things to affirm it, and it consistently reminds me of this power of the Holy Spirit to liberate.

I was pursuing you on the question of a teaching given various times, that when one realizes this teaching in full, we are akin to a prisoner who can simply walk out of the prison upon awakening to this awareness. I pursued how "literal" this teaching is, and it was spoken that this was very literal. A person who realized this could literally walk out of a prison as though they were never there. It was said that upon awakening, this world is a dream, and one is a lucid dreamer in the dream, not figuratively, but literally. Not only did I hear of the power that this teaching conveys when allowing myself to hear this teaching literally, but something profound about the nature of this world and its dreamlike nature is conveyed in that, and the depth of the faith that Yeshua is truly speaking about. Yeshuas seems to be demonstrating that faith LITERALLY has NO LIMIT.

Yeshua literally came back from death, appeared to convey the central transmission to his disciples, and dissapeared again, only to return later to give teachings to his disciples. He demonstrated this throughout his ministry, with all of his miracles, and yet, somehow, his disciples had trouble hearing this powerful point until he came back from death itself. That seems to be central to the message being spoken here. Yeshua's liberation, Yeshua's "Good News" is not a figurative liberation, not merely a metaphorical release from sin consciousness, or from 'bad feelings' but a literal liberation from what appears to us, in ignorance, to be substantial, real, and unchangable.

When I look into my own mind, this is always my own breach in faith. Even while I abide in "faith" in the midst of sorrow, suffering, self-pity, or simply an unknown sorrow whose source and nature is mysterious to me, there is something in me each an every time that believes in its substantial reality, as though it is as solid and tangible as physical "reality." Yet the message I am hearing here given by Christ is that even that which appears the most substantial and solid to us, this physical reality, is a dream, and in Faith, we are utterly beyond its power!

I am reminded of Yeshua's message to Peter when Peter jumps out on the water to run to Yeshua. Peter LITERALLY walks on water with the Master, until he looks down and realizes what he is doing. He can't believe it! And in his disbelief, he begins to sink. Yeshua speaks to him and says, "Oh you of little faith!" What an interesting chastisement!

So, when looking into movements in consciousness, which we know by looking into our own mind are LITERALLY dreams. These thoughts and emotions are nothing more than ephemeral movements in the mind! How is it, then, that I can become deceived by the substantiality of something as dreamlike as thoughts and emotions, when the Master demonstrates not only the ephemeral nature of internal movements, but of this entire physical reality?! The Master's Good News goes so beyond these ephemeral thoughts and emotions, and yet still, I find myself apparently trapped in them! How silly!

Fixation seems to be the greatest trap, as you seem to imply here, Malachi. I sink as Peter does, because I become fixated upon a thought and emotion, as though a dog fixated on a thorn in his paw. Yet, the message here in faith seems to be that neither the thorn, nor the paw exist, at least not in the way we think it. In faith, the 'thorn' can simply be gone and if I become fixated upon it, I have somehow been deceived to believe in a substantiality of the thorn that doesn't exist.

So the message of Faith you speak of seems to go much deeper and further than we often ever allow ourselves to imagine or conceive. I see myself limiting my faith because I fail to remember the radical nature of Yeshua's Good News, and how literally he speaks of the depth and power of liberation present in this Good News! So, faith, for me, seems to be allowing myself to believe in the "impossible" message of Christ's Good News, and the depth of the liberation taught.

May we be empowered to cleave to the depths of the revelation of Faith! Amen.
Phillip

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Faithful Faith

#17 Postby Tau Malachi » Fri Feb 26, 2010 1:06 pm

Greetings and blessings in the Light of the Messiah!

I do believe you are on to something my brother – a passionate faith, indeed, believes in the “impossible,” it is an awareness that with God, the True Light, nothing is impossible.

I’m reminded of the prayer of one fellow struggling with faith, when he says to Adonai Yeshua, “I believe Lord; please help me with my unbelief.”

When we are asleep and dreaming, but are unaware that we are dreaming, we believe the dream body, dream world, and the people and events in it have a substantial and independent self-existence separate and apart from us, and whatever arises from our unconscious, whatever we dream, bright, dark or in between, we are fated to experience. In much the same way, in the unenlightened condition, the ignorance, we arise in incarnations and view the reality-display as having a substantial and independent self-existence separate and apart from us, and whatever arises from an unconscious level in terms of our fortune in life, the karmic continuum of the soul, we are, in effect, fated to experience.

The truth is, we are arise in incarnations and in the afterlife in basically the same way as how we arise in dream – incarnation, the afterlife and dream, these are just different dimensions of consciousness, but the arising of these realities of our experience, and the nature of these realities, is the same; they are all the radiant or magical display of our mind, consciousness or soul – hence, they are all dream-like.

Now, here we may share an interpretation of what is actually meant by a saying of the Master, when he teaches us that one who finds the world will “find a corpse.” First, he is indicating the impermanent nature of the reality of our experience, which is not fixed or static, but is fluid and flowing – a constant continuum of change; and second, he is speaking about the true nature of this reality, for a body without a soul is nothing, insubstantial, and will pass away, returning to the dust. In other words, what he says to us is that the world and the body are inseparable from one another, and that, in truth, they have no independent and substantial self-existence, but rather they are a radiant or magical display of the mind, consciousness or soul.

Here we may say that the radical healing ministry of Adonai Yeshua demonstrates this very well, and yet more, the resurrection of the Master.

What is the distinction between most dreams and our incarnation here? Most dreams are a radiant display of our own mind, consciousness or soul, though, at times they are something more; the incarnate state, however, is a radiant display of the mind, consciousness or soul of all beings in it – something akin to a collective dream arising as a co-creation.

Thus, in a lucid dream, when we are fully awake in the dream, we have the power to radically transform and direct the entire dream, and everyone and everything in it, but becoming lucid here, when we fully awaken, while there is much that can be transformed, there is also resistance and a certain limitation upon the transformations and shift in directions that can be done – naturally so, for the one who is awake is a single co-creator among countless co-creators, and for most the law remains in effect, the play of the karmic continuum, the illusion of separation, sin and death.

In this light perhaps you may recall what Adonai Yeshua says concerning faith and its great power, and how often he tells individuals who he heals that their faith healed them – faith is a power through which we join together as co-creators in God, the True Light, and so are able to work wonders, radical transformations within this collective dream-like reality.

Here we may say that it took an entire matrix of souls of a higher grade having faith for the advent of the Messiah and the works of Adonai Yeshua – an assembly of awakening co-creators generating the conditions necessary for the revelation of the Messiah; and so we may say that this continues to be true, and if we understand this, then we will understand the power of our vision of hope in the Risen Messiah.

With God, anything is possible!

With faith, the impossible becomes possible!

There is no denying the vision of sorrow, the relative reality of the immeasurable sorrow and suffering of souls bound up in the ignorance, the illusion of separation and delusion of lack; but, awakening, having a vision of hope in the Risen Messiah, we are to wear the Body of Vision, and we are to envision and labor for the enlightenment and liberation of souls – we are to carry a higher energy and vibration so that we might serve to inspire faith and uplift the people.

That shades and shadows dominate in this world is well known and obvious – the media reports about many negative things that happen every day, and in this world people expect and prefer bad news; it does us no good to focus on that, and when we do we simply become part of the herd consciousness, our fixation on negativity being the product of our bestial nature and bestial evolution.

No, indeed, we are to wear the Body of Vision, and envision a new heaven and new earth as revealed in our experience of the Light Transmission and the Risen Messiah, and we are to preach the good news of the kingdom of heaven among us, actively laboring as a light-bearer, healer and peacemaker.

In so doing we, ourselves, must have faith – a passionate and full faith, with true zeal for the fear and love of Yahweh, the Light Continuum.

Very often, in sharing the good news, we will notice something in us that tends to sour it, or even turn it into bad news, some source of persecution, or that tends to poison the stream of living waters flowing out of the mouth of the Master – this we must look and see for what it is, the play of the ego, and the downward and backward pull of the ignorance, the demiurge.

The common name for the adversary in Judaic tradition proves very interesting in this regard, Samael, which means “poison of God,” or we may say, “poisoner of the good.”

I’m reminded of what Adonai Yeshua says to Peter on one occasion, when the Master tries to tell the disciples what must come to pass, but Peter denies and rejects what he says. In a sharp tone the Master says, “Satan, get behind me!”

In a manner of speaking, we ought not let the “devil” chip away at our faith.

Here we may say that the greatest weapon of the “enemy” is doubt, and not so much doubt of God, but doubt of ourselves – for doubting ourselves we doubt God, just as ignorant of ourselves we are ignorant of God.

If I do not know myself, how can I propose to know God? If I doubt myself, how shall I believe in God?

In this I do not mean some sort of pride and arrogance, but rather spiritual self-worth joined to our spiritual humility.

May we pray for the fullness of faith so that we might acquire the fullness of gnosis – true salvation. Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Mary T
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#18 Postby Mary T » Tue Nov 02, 2010 1:36 pm

That shades and shadows dominate in this world is well known and obvious – the media reports about many negative things that happen every day, and in this world people expect and prefer bad news; it does us no good to focus on that, and when we do we simply become part of the herd consciousness, our fixation on negativity being the product of our bestial nature and bestial evolution.

No, indeed, we are to wear the Body of Vision, and envision a new heaven and new earth as revealed in our experience of the Light Transmission and the Risen Messiah, and we are to preach the good news of the kingdom of heaven among us, actively laboring as a light-bearer, healer and peacemaker.


This wonderful discussion brings to mind the admonition of Yeshua to one disciple who wanted to bury his father before following Christ, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.”

In this passage I hear, “Let those caught up in negativity continue in it if they wish. Come away from negative patterns of thought and behavior, which are the dead ways of worldly existence. Follow the way of Spirit instead. Come join the dance and let Spirit draw you up in the Light Continuum to embody and proclaim the Way of Transformation.”

The negative patterns in our lives are habits, things we think and do without consciously choosing to do them. I experience these as default expressions of unconscious living. As I learn to live in the moment in the Spirit, from within, I am discovering the freedom to choose my actions and responses from the values I hold dear, the values of the Living Yeshua. And every time I flub up and “do what I would not do” as Paul puts it, I am presented with a terrific opportunity to affirm the Inner Person, what I am seeing in this instance as “the Body of Vision,” and consciously adjust what I am doing. As I co-labor in faith with Mother Spirit, I can recognize the miracles of transformation in my life, positive changes in attitudes and actions. When I look closely what I really see is all the work of the Mother. I can’t point to anything I have actually done myself. Even my cooperation in the process is Her doing, because all I am, all I have is from Her. Knowing this increases my faith, and my passion for the Way of Eternal Life.

In every moment we are constantly offered opportunities to choose to live in the Kingdom of Heaven with every thought, word and deed, so if we “run” and miss one, we can “return” and catch the next one, flickering in and out of various modes of consciousness. Right now I see it all as a wondrous process, "running and returning" while also "adjusting our aim," as the Holy Bride tells us.

The Gospel of Transformation is all about change. I don’t see it as a static existence, as some model of Christian perfection. Isn’t a model just an image? Do we follow an image, something that has no life, or do we follow the Living Yeshua?

Thank you all for such thought-provoking messages! You have given me much to ponder.
Shalom,
Mary
Yeshua said to Mary, "Seek to know nothing, and seek to understand nothing; do not seek to be anybody. In this way you will acquire the perfection of wisdom."

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#19 Postby Yonah » Sun Nov 14, 2010 3:08 pm

Greetings Mary!

Yes.. we do have the choice to focus on the good or on the drama of the world and whether we will live for the Kingdom or for the ego. This is why the Scriptures say:
whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworthy--think about such things.


The problem is that when we think about the negative, we become the negative. When we let the drama consume our senses we will then take the drama into ourselves and make it ours.

I don't believe we need to stick our head in the sands and ignore the world around us, but I do believe we need to read, study, meditate, and focus on the spirtual and beautiful things of the world. If these things are made a habit and become natural to our consciousness, the darkness that we see will not take root and divert our attention away. I believe it is a habit. When we fill our mind with darkness, anger, fear, etc... we then begin to habitually see those things around us. When we fill our mind with love, compassion, spirituality, etc... we then begin to see everyting in that light.

The most important thing I have learned from this Tradition is that when I fail, I need to get up and turn around and start again from where I left off. So many times if we do let the darkness in and we start to get bogged down in fear, we give up because we think we will never reach our goal. The Sophian Tradition has taught me that when I am going the wrong way, all as I need to do is turn around and head toward the original goal.

Shalom, +Yonah
Shalom,
Yonah
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