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.
Ecclesia Pistis Sophia