Jesus Wept

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Marion
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Jesus Wept

#1 Postby Marion » Mon Oct 16, 2017 6:31 am

Shalom!

I've been contemplating this verse from John 11:35. The larger context of the verse is the dying and raising of Lazarus. Jesus gets word that Lazarus is dying and stays where he is two more days, or three days in total.
"So the sisters sent word to Jesus, 'Lord, the one you love is sick.' When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” Now Jesus loved Martha and her sister and Lazarus. So when he heard that Lazarus was sick, he stayed where he was two more days, and then he said to his disciples, 'Let us go back to Judea.'"

Lazarus is the same wealthy man that Yeshua tells to sell all of his things, as if to prepare to die. This metaphorical preparation comes into reality in this moment where Lazarus does die, and I wonder if the Lord knew this, and was showing Lazarus true wealth, and true life so that he was able to raise him when the time came?

In the story, Jesus is deeply moved two times; the first is where this verse occurs:
"When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 'Where have you laid him?' he asked. “Come and see, Lord,” they replied. Jesus wept. Then the Jews said, 'See how he loved him!'”

I'm wondering if this movement is because of the people, and their prayer. It reminds of how community is there to support Tzaddik and their efforts, just like Tzaddik supports the community.

Lazarus is in a cave. In the contemplation I am wondering if this is symbolic of Ain, as if he is dwelling in Ain—No Thingness? I'm wondering if we can contemplate this as deep meditation—Hitbodedut?

When Jesus calls to him “Lazarus, come out!” Is he calling him to see the inseparability of Ani-Ain? It reminds of the contemplation/mediation of "Not this, not that." Where God is in everything, and God is no-thing at the same time. Perhaps it is from this space that wonders transpire?

As we have spoken elsewhere in this forum, this is an invocation of extreme mercy. I am wondering if Yeshua reaching into Keter is implied here? Because Keter is complete mercy, complete giving to all of the other sefirot. Also, Keter is the sphere where past, present and simultaneous future are present, and without contradiction. I have heard it said, that it is this space that makes such wonders possible.

"Jesus wept." This word for weeping is "dakruó" δακρύω, in Greek. It is the only instance of this word in the entire greek gospels. This is also the only instance of someone being raised from the dead after some days, other than Jesus himself. In this regard, I was thinking about Mary Magdalene, Jesus's other most beloved disciple. While she did not die and come back to life, in a physical sense, she did spiritually and in life. Also, just like Lazarus is told to sell everything, Magdalene loses everything when robbers overtake her caravan. Therefore, all of Jesus's closest disciples died, and were resurrected.

Also in the story, it speaks about Mary, Martha, and the crowd weeping, and then Yeshua weeping. Yeshua weeping—is this speaking of The One weeping? In that, Yeshua is aware of his inseparability from The One. Would this then be a supernal influx from Keter to Malkut? Yesh-mi-ain.

I pray for the revelation of your mysteries Holy One, Amen!

Shalom,
Marion

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Re: Jesus Wept

#2 Postby Tau Malachi » Sun Oct 22, 2017 9:52 am

Greetings and blessings in the Holy Light of the Messiah!

Indeed, in some stories in the oral tradition it is said that the young man told to go and give all that he had in charity and then return to follow the Master was St. Lazarus; hence, an instruction in preparation for death - a spiritual death and rebirth.

That Adonai Yeshua wept at the raising of Lazarus is curious, given that he knew what was about to transpire and therefore was not mourning the death of his beloved friend. “Yeshua wept” has many interpretations in our Kabbalah, but today one that is most common captures my attention, given the powerful ignorance, darkness, that is consuming so many people at this time. “Yeshua wept,” this corresponds with the great Vision of Sorrow that is beheld by the holy and enlightened ones, and the deep empathy in love and compassion that they feel with all creatures, all sentient beings, bound up in the immeasurable sorrow and suffering of the gilgulim in the unenlightened condition; hence, the potentially endless rounds of birth, life, aging, illness and death, and the passage of souls again and again through the various realms of the afterlife, many of which correspond with great suffering, torment, agony. At any time there are those that may be saved, delivered and redeemed - uplifted in the Great Ascension, the Great Liberation, but there are many more who cannot be saved, who remain in bondage to the ignorance, and the terrible sorrow and suffering born of the ignorance. This is the Vision of Sorrow and it is a spiritual experience associate with Binah, the upper or interior Shekinah.

There is that moment Adonai Yeshua delivered Lazarus from death, and ultimately from the gilgulim, but wishing this for all living spirits and souls, and aware that it was not possible at that time for countless many, so there was this deep sorrow and “Yeshua wept” along with the others who were weeping.

What is to be noted, however, is that although he was moved in this way he did not allow himself to become bound up in sorrow, depression, and such. There was hishtavut, non-attachment, non-aversion, and having such passionate empathy, nevertheless he uplifted his heart and mind, and the power that was in him, and engaged in the divine action of resurrecting Lazarus, revealing the great power of Shaddai, the Almighty, to those who were there so that they might have stronger faith and be uplifted in return to the Holy One, and receive their salvation - their enlightenment and liberation.

It may also be said that these were tears of sorrow and tears of joy - tears of compassion, for knowing what was about to transpire through the mercy and grace of the Eternal One there was also the joy of the knowledge of God, the knowledge of salvation.

That “Yeshua wept” indicates that although we may have the realization of our transcendence, nevertheless we will be deeply and intimately involved in all of the movements here, and having love and compassion we will have empathy, and with this we will seek to take up all divine actions possible to uplift souls in return to God, or in service to the kingdom of heaven; only we will act knowing that, though in this world, we are not of this world, but that we are of the Pleroma of Light, the True Heaven.

In closing we may say that the Magdalene had intimate knowledge of the Vision of Sorrow from her time of exile in Babylon, sharing in the same supernal realization as the Master; and so also bearing witness to the crucifixion of her dearly beloved, Adonai Yeshua - it may have been on that very day she knew in the Holy Spirit what was to come and knew that with the raising of St. Lazarus the time was near at hand - so she also wept.

These were a few thoughts that arose.

May we know the kingdom of heaven with us this day! Amen.

Shabbat Shalom!
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Marion
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Re: Jesus Wept

#3 Postby Marion » Sat Jan 06, 2018 8:38 am

Shalom Tau Malachi!

I appreciate you drawing out the Vision of Sorrow in this post. The Vision of Sorrow is associated with Binah, and is greatly expanding the contemplation of this passage for me.

First, after Jesus weeps for the second time, he tells the people to remove the stone blocking the cave where Lazarus is laid. I am wondering if this is a symbol for breaking open the klippot that surrounds the heart? As if he is saying, “Remove the stone of your heart.” This expands an understanding of the Sentries that intercept most prayers. Now I am wondering if these Sentries are in our own hearts and minds!

Second, I’ve heard what cave can be a cognimon for Binah. I’m feeling that there is a secret association of Binah and Tiferet here; and wondering if it has to do with the partzuf Imma—mother, associated with Binah, and Zer Anpin—associated with the six sefirot where Tiferet is the center.

I’m also curious if Lazarus has special knowledge of the vision of Sorrow. Because we are told that while Yeshua ascended, and The Magdalene reincarnates in woman’s form in every generation, Lazarus walks, never dying in this world, as a watcher over humanity. Is it for all that Lazarus has to witness, that Yeshua weeps?

May you open our hearts this day, oh Holy One!

Blessings and Shalom!
Marion

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Re: Jesus Wept

#4 Postby Tau Malachi » Mon Jan 08, 2018 10:34 am

Blessings to you in the light of the Spiritual Sun, the Messiah!

I once had a woman tell me that she had a “vision” of the “supernal elders,” as part of her trying to claim she, herself, was an “elder” without actual initiation and realization. The telltale indication of the falsehood of the so-called “vision” was that she proposed that the supernal elders where “crying” because she, “being one of them,” had to incarnate in this world and endure the suffering of this world, as though they were mourning her plight. This betrays a complete lack of understanding of the kingdom of heaven and the perspective of the Supernal Abode concerning incarnation and this world, and the compassion of souls of higher grades, great tzaddikim, or prophets and apostles, that brings them into incarnation - gilgul. Understand, the foundation of the vision of sorrow is love and compassion, a love for all living spirits and souls, and therefore having deep empathy and feeling their suffering as ones own. This love and compassion provokes a desire to take action for the deliverance of souls in bondage, a deep desire for self-offering, and concerning this holy desire and the labor for the harvest of souls, the supernal elders rejoice, and they bless and empower all who have such love and compassion, giving praise and thanks to the Holy One for those righteous ones.

So it is with the Perfect Tzaddik, the Messiah, tears of sorrow, tears of joy, and why cry for St. Lazarus, one so blessed, and so holy and enlightened, to stand as the ‘eternal witness,’ very close in station to the Messiah? St. Lazarus, or Eleazar, and the Magdalene, are the closest to the Messiah, receiving the transmission of his da’at and ruach in full, and so embodying the same supernal realization, and then there is Yohanan the Beloved, St. James, St. Phillip, and the others, all of whom receive their portion of this great supernal influx, and so ultimately enter into this supernal realization, more or less; but with Eleazar and Mirya this transpires before the crucifixion and resurrection, and with the other disciples it transpires afterward. If tears of sorrow, certainly not for Eleazar, for he is established in the Great Ascension and Resurrection, but rather for all who, as yet, are bound up in the gilgulim, lost in aimless wandering, in an experience of immeasurable sorrow and suffering. If tears for Eleazar, tears of joy at the enlightenment and liberation of a soul, the great beauty and holiness, and glorification of the Almighty taking place. Remember, when such a lofty soul incarnates as that of Yeshua many souls of higher grades, and entire retinue incarnates with them, and St. Eleazar was among those who were sent with the Master, one whose soul shared the same soul root and was very close to the grade of the Master’s soul.

No doubt, from the perspective of a holy tzaddik, to have such a close disciple, companion, is a matter of great love and joy - pure delight! Indeed, for it is through such spiritual companions that the work and mission of the holy tzaddik is fulfilled and there is the generation of an assembly a tzaddikim.

Truly, there is also a matter of awe and wonder in this moment of what the Almighty, Shaddai, is about to do and is doing, and a rejoicing in the abundant mercy and compassion of the Eternal God, Yahweh Elohim; but then so there is the sorrow for those, as yet, who may not be able to receive the fullness of this mercy and grace, but who are sorely entangled in the ignorance, the husks of darkness - the klippot of the Other Side.

Here there is something more than a cave, there is a tomb, and as is known the ‘womb and tomb are one,’ and so there is this connection between Mother, Imma, and the tomb, though also the ‘cleft of the rock’ and the ‘cave of Machpelah’ - ‘cave of the ancestors.’ Understand, there had never been a raising of the dead to life so long after death, or from the tomb; with Elijah and Elisha the raising of the dead had been near to death, just at the time of death. Such a raising of the dead was surely a wonder of wonders, but between Yeshua and Eleazar an even greater wonder transpired, and even greater divine action of God Almighty, El Shaddai, was manifest, one foreshadowing and even greater divine action to come. Consider this. Here men roll away the stone from in front of the tomb, but with Adonai Yeshua it would be angels that roll away the stone, and with his resurrection there would be the complete vanquishing of sin and death, the gift of eternal life - the Great Resurrection and Ascension. Even before the advent of the Risen Messiah St. Eleazar experienced this gift, and he received the complete knowledge and understanding of what was about to transpire, becoming a vision and prophecy of it himself through the awesome power of the Eternal God, the Almighty. Praise God! Praise the Lord!

This is the revelation of Mother Israel, the Virgin of Light - womb and tomb as one giving birth to eternal life, an ‘immortal,’ opening the way of the Great Resurrection and Ascension; and this is the true knowledge of the ‘cave of Machpelah,’ which holds, as it were, the holy and enlightened ones, those who have ‘become more than human,’ those who have become supernal and divine - the ‘ancestors of spiritual humanity,’ the chosen.

If you consider the manifestation of Imma as Nature, the rolling away of the stone is something like the emergence of a new and perfect species, an evolution beyond the present ‘humankind.’ Thus, it truly was like he opening of the Mother’s womb, she giving birth to supernal and bornless being - a ‘new humanity.’

When the divine action of Eleazar is complete in this world, whatever that action is, so he will be among those who pass into the final cessation, full reintegration with the Light of the Infinite, just as those souls that have become the Messiah to a world-system in the universe; for all in a great and supreme mystery, he shares most intimately in something of that divine action in this world, just as Lady Mirya shares in it with Adonai Yeshua.

These are some thoughts arising on this Holy Shabbat that I was inclined to share, perhaps expanding the contemplation a bit.

May we be blessed to stand among the living ones, the immortals, on the Day of Be-With-Us! Amen.

Shabbat Shalom!
Tau Malachi

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Re: Jesus Wept

#5 Postby Elder Sarah » Tue Jan 09, 2018 8:45 am

Shalom!

Very much enjoying this thread, Praise the Holy Spirit for stirring this! In contemplating the wisdom shared here I was drawn to a teaching I remember hearing. It was said that this verse, “Jesus wept” is one, if not the, shortest verse in Gospel. In the teaching I remember it also being shared that another equally short verse shows up in the Gospel of Thomas, verse 42, reading; “become passers-by”. I can’t help but notice the similarities between these two verses. “Jesus wept” and “become passers-by” both seem to point to the teaching shared regarding the vision of sorrow. I am wondering if the ability to hold the vision of sorrow is to see the sorrow and suffering of potentially endless transmigrations in the gilgulim, yet at the same time maintain an awareness of a true passer-byer, who sees a much bigger picture and purpose within and behind what is happening? To be a passer-byer one must take on a much wider view, one that sees this incarnation, hence the present sorrow and suffering immanent in materiality, as a passing moment in the bigger scheme of things, one that sees purpose and mercy in what is transpiring.

This also reminds me of a teaching that speaks tears are one of the most powerful forms of prayer. Tears seem to bring the vital fully into prayer, hence the fullness of ones being, material and spiritual. This brings me back to contemplating how important it is to pray with ones full being and how the power inherent in this ultimately comes from the view of a passer-byer.

Holy One, may we truly take up passing-by, shedding tears from the truth of our hearts!

Shalom,
Elder Sarah

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Re: Jesus Wept

#6 Postby Tau Malachi » Tue Jan 09, 2018 1:15 pm

Blessings to you in the light of the Spiritual Sun of God, Yeshua El!

Indeed, this verse from the Gospel of John and the verse you cite from the Gospel of Thomas are the shortest verses of the Holy Scriptures, though there is also another verse from an esoteric gospel that might be read, “Yeshua laughed.” If read as such it would join these two verses, and that poses an interesting contemplation given our discussion so far.

As is known, the vision of sorrow is associated with Binah-Imma, and Binah is also called Lev, ‘heart’ of the Tree of Life, and Binah corresponds with the most intimate nearness to the Eternal One in spiritual realization, and oneness with the Eternal One in supernal realization. Concerning this we may consider Moses, who ‘spoke with God face to face’ in an intimate nearness to the Divine Presence, though in twoness, and Yeshua who spoke in conscious unification with the Divine Presence, in oneness with the Supernal One; hence, the ‘I am’ statements found in the Gospel of John. Whether at the grade of Moses or the grade of Yeshua, however, there is a very different perspective and view of creation, this world and the incarnations of souls that arises with those who reach Binah, whether in spiritual realization or supernal realization. It is a vision that sees with the ‘soul’ of God, as it were, and the ‘mind’ and ‘heart’ of God, embodying something of God Consciousness, spiritual or supernal, and therefore having deep knowledge of God and the will of God, the Infinite and Eternal One. Thus, while seeing the plight of souls in bondage, and having mercy and compassion for them in the midst of their suffering, there is also knowledge of the tikkunim of souls, who and what they are in the Infinite Light and Eternal One, and therefore knowledge of their ultimate destiny. Thus, in the experience of the vision of sorrow there is also an awareness of transcendence, and there is knowledge of healing and redemption, and hope in God, the True Light.

Truly, if it were not for this the vision of sorrow, and knowledge of the great abyss that comes with it, would completely overwhelm and shatter the soul; were it not for knowledge of God, and faith. hope and love born of knowledge, full empathy with the immeasurable sorrow and suffering of spirits and souls in creation would be too much to bear. In the midst of such an experience there must be no self-grasping, attachment or aversion, but rather spacious radiant awareness free from this, allowing the Habad of the Messiah to dawn - true wisdom, understanding and knowledge of the Holy One. Then the vision of sorrow drives active compassion, with the wisdom of skillful means and the understanding of what is to be done, and so with the full force and desire of the Sacred Heart the souls of tzaddikim are set into motion and they take up their divine actions, all as the Supernal One, El Elyon, ordains.

Understanding all reality to be dream-like, so incarnations, gilgulim, are understood in this way and the souls of tzaddikim are swift to enter into incarnation without fear or regret.

Now, as we know, the Gospel of Judas is outrageous, very wild, and tends to portray a strongly dualistic view; that said, nevertheless, there is much wisdom to be gleaned from it, understanding teachings of the Straight Path in the Kabbalah. In that esoteric gospel we find, “Jesus laughed”! It is a very intriguing passage in light of the Straight Path. Yeshua finds his disciples in religious worship, in twoness, not oneness, and so he laughs, much to the consternation of his disciples. As the passage reads, they are conducting a ‘feast of thanksgiving,’ a eucharist, and he denounces it, saying that they are worshipping “their god,” not the True God, and preposing their worship is born of ignorance, not knowledge, understanding and wisdom. It clearly reads as a swipe at the early formation of orthodoxy in Christianity which would put forth dogmatic liturgy and the mass as the principle way of worship and salvation, and confine its “valid” performance to priests and bishops - false priestcraft, rather like what came to pass under the old covenant. If, in truth, the entire purpose of the feast of bread and wine is the remembrance of the Messiah, then it is to be a celebration of our innate oneness with the Supernal One, or the Divine Presence of the Eternal One; if performed in this ‘remembrance,’ or awareness, then it is a vehicle for the recognition and realization is oneness - conscious union with the Messiah in the Holy One, and so for knowledge of the Holy One, but if performed in twoness, it is nothing, there is no true knowledge and power in it, no ‘salvation,’
or worse, it becomes a klippah, a barrier to true salvation, or actual spiritual and supernal realization. Indeed, apart from direct spiritual and mystical experience, the experience of nearness and oneness with God, the True Light, there can only be a worship of vital sentiments and concepts of the Divine, sentiments and concepts that generally speaking are projections of our unenlightened ego, our self-grasping, upon the Divine; hence, it is the worship of the ‘demiurge,’ cosmic ignorance, cosmic ego. It’s all an ego echo chamber! God forbid! Radical fundamentalism of all kinds reflects this very well, for very swiftly, in the midst of passionately proclaiming and serving the “One God” and “One Way,” in ignorance believers come to serve the great shadow of ignorance, Satan, the ‘Adversary,’ committing incredible acts of violence and evil in the name of their “god.”

Yeshua laughed at this, and no doubt he cried too!

Such ignorance in religion not only leads many followers into greater bondage, greater sorrow and suffering, but it also drives many thinking and feeling people away from seeking enlightenment or the Divine, so that truly many souls are harmed by this, and many become even more entangled in the klippot, husks of ignorance, impurity and darkness. God have mercy, and God help us!

Intimate nearness, oneness, this has everything to do with Binah-Understanding, and in prayer, contemplation, meditation and sacred ceremony, this is our intention, prayer, contemplation, meditation, and ceremonial action not in twoness, but in oneness; but if in twoness, then for the sake of restoring the awareness of our innate unity with the Holy One, the ‘remembrance’ of the Messiah, the anointing with the Perfect Light and Holy Spirit.

Who is praying? Who is contemplating, meditating or enacting sacred ceremony? Who is laughing or crying? In oneness it is the Holy One, in twoness it is another; but in truth, in reality, there is no ‘other,’ there is only the Holy One of Being, the Holy One alone!

If you think of it, this thought of the ‘other’ is pretty funny, and pretty sad! What a delusion, what a tangle!

“…..when you become two what will you do?”

Return to being One!

Laughter, tears, moans, groans, sighs and crying out, all of these are very powerful prayers when prayed in oneness, as though God praying to God; hence praying from God, to God, for God.

Walking for a little while in this world, is not the Divine Presence passing by, just as on the sacred mountain with the prophet?

Who is looking and seeing, listening and hearing, and feeling?

In the very moment of raising Eleazar let us also remember that the gospel recounts that Yeshua said that he did not need to pray, but indicated that in oneness with the Holy One his intention was already known, and it was the intention of the Holy One, but he prayed for the sake of those who were present with him, who were bound up in twoness, the illusion of separation, so that they might have faith in God, and yet more, perhaps acquire knowledge of God.

Now consider the intimate remembrance, or knowledge of God, that Eleazar returned to this world with, the full Habad of the Messiah, and no doubt the fullness of the Sacred Heart, or Mother’s Heart-Womb! Even more than being raised back to life following death, it is that such spiritual knowledge comes into this world that is the real wonder, a wonder of wonders really. Certainly so, given the powerful ignorance, the illusion of separation, that dominates this world and humankind in its present condition.

When speaking about Eleazar we are speaking about a great tzaddik, a great apostle of God - a great holy and enlightened one. There are some who have said that he carried an ivur of Enoch who, as we know, is accounted among the ‘ascended masters’ and who it is said withheld himself from full reintegration with the Infinite Light to labor for the coming of the Messiah in this world; this indicating how lofty the soul that incarnated as St. Eleazar.

These are a few more thoughts I was inclined to share today.

May many be uplifted this day in ascent and return to be One! Amen.


Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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