Saying 28: The World Restored Anew

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Elder Sarah
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Saying 28: The World Restored Anew

#1 Postby Elder Sarah » Sun Feb 26, 2012 10:37 am

Shabbat Shalom!

Saying 28:

Mary said, “When the Lord died the world passed away, and when the Lord was raised up a new creation came into being. When the pure emanation comes into the world it is the union of beginning and the end, and all things are restored anew.”

Upon sitting with this saying, a question arises, exactly what “world” do we live in? Or, we can ask, does the “world” itself contain many realms and realities within in it? The world in which we live is not a static world, it is a constantly shifting world and therefore, the place in which we live is constantly shifting. In a very simple way we can answer, yes, the world does contain many realms and realities all according to our perspective of the world. While we can say within the world there are many realms and realities, according to this saying, we can say there are distinctly two. These two worlds would be the one that “passed away” and the one “restored anew”. Let us remember within these two distinct manifestations of “world” there are many dimensions.

Gospel of John has much to say of the world, in John 1:10, we hear;

“He was in the world, and the world came into being through him; yet the world did not know him.”

In this verse, there appears to be a hint at the two worlds Our Lady is speaking of. The world “He” or “The Word” is in, is the world restored anew, while, the world of which, “the world did not know” is the world that “passed away”.

In Gospel of John 14:18, something more is spoken of these two worlds,

Yeshua says, “I will not leave you orphaned; I am coming to you. In a little while the world will no longer see me, but you will see me; because I live, you also will live.”

If we align these two verses in John with what Our Lady is saying a beautiful mystery begins to unfold concerning these two worlds. Mary speaks of the world that passes away, while John speaks of the world that does not know the Word, also, John speaks of the “world that will no longer see me”. Mary then speaks of the world that is restored anew, while John speaks of the world that the “Word” is in, and the place in which the Apostles will “see me”.

From this alignment, we can begin to see; these two worlds exist simultaneously, yet at the same time they are worlds apart! Now, this saying gives a key to how these two worlds might be joined. It says, “When the Lord died, the world passed away”. Because of the crucifixion, the world that does not know the “Word,” the world that does not see the Risen Savior passes away. This is the salvation given through this miraculous act, ignorance passed away! The saying goes on to hint at the power of Resurrection, “When the Lord was raised up a new creation came into being”. This new creation is a creation aware of the Word, aware of the power of Yeshua Messiah, and it is the creation in which we “see” the Risen Savior.

This saying goes on to hint at the perfection of the Resurrection, this being “pure emanation” and it is through this “pure emanation” in which the world is restored anew. We may say, Pure Emanation is the purity by which the Supernal Shekinah flows through our minds, thoughts, speech and action. In essence, this surrender to the Supernal Shekinah is our surrender to Gods Will. In this way, we may speak of the distinction between the world that passes away and the world restored anew as being one of a world in which we follow self will verses a world in which Gods Will flows through us. Self will manifest through a static view of ourselves and is based on the past as well as future ideas of ourselves. In self-will, there is no view of connectivity, hence we cannot see that everything comes from the “Word”, that all arises from God. In self will we live in a world that cannot see or experience the Risen Savior. The “Union of Beginning and End”, speaks of Gods Will. Living in Gods Will, we are not arising from the view of the past or ideas of the future. In Gods Will we live aware of a fluid, flowing reality, a reality display that is interconnected to all things, it is a world in which we are aware of the “Word” in all things, or God in all things.

May we be blessed to follow Gods Will in all that we do! Bringing the dawn of creation restored anew!

Many Blessings and Shalom!

Elder Sarah+

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Being and Becoming

#2 Postby sheryl » Sun Feb 26, 2012 1:49 pm

Shabbat Shalom, Elder Sarah and all Brothers and Sisters!

Praise be to the Holy Name of God!

Your contemplation, Elder Sarah, seems to bring unification to several thoughts that have been swirling amid various conversations presently occurring within our community. What we perhaps can call the mystery of Being and Becoming?

Can we say that the World that knows the Word is Being? Our Upper Neshamah or True Self in the Light Continuum?

I am wondering if we can say that the world that does not is the world of Becoming, or the world rooted in the karmic patterns of our lower Neshamah?

You shared:

In this way, we may speak of the distinction between the world that passes away and the world restored anew as being one of a world in which we follow self will verses a world in which Gods Will flows through us. Self will manifest through a static view of ourselves and is based on the past as well as future ideas of ourselves. In self-will, there is no view of connectivity, hence we cannot see that everything comes from the “Word”, that all arises from God. In self will we live in a world that cannot see or experience the Risen Savior.


Can we say that this world is rooted and flows from our lower Neshamah, the karmic pattern that compels the self, in ignorance of the Word?

You go on to share:

The saying goes on to hint at the power of Resurrection, “When the Lord was raised up and new creation came into being”. This new creation is a creation aware of the Word, aware of the power of Yeshua Messiah, and it is the creation in which we “see” the Risen Savior.

This saying goes on to hint at the perfection of the Resurrection, this being “pure emanation” and it is through this “pure emanation” in which the world is restored anew.


Is another view of this Pure Emanation the arising of Being or the True Self in the Light Continuum, the upper Neshamah, within the lower Neshamah, or the place in time and space once held by the karmic pattern?

Elsewhere the mystery of the Pure Emanation or Arising of a personality already in physical incarnation has been pointed at: while the incarnation of a Righteous One or Holy Tzaddik might appear the same or unchanged on the surface, it is not, for in his or her Supernal Realization what appears is now a Pure Emanation. Could this arising of the Pure Emanation of Being be speaking of the time and space once being filled with karmic pattern or impure emanation now being filled with the Pure Emanation, the Neshamah of Being?

This seems to touch a mystery spoken of in last week's Shabbat Discourse on Charismatic Worship, speaking of Being and Becoming, resting in Being while Becoming. Tau Malachi's comment about struggle in Becoming, if we must, seems to fit. Can we say that in our journey of Becoming, Being is accessible to us, in any moment of time and space. And while there will be times of suffering, it is possible to rest in these places of Being within us, these places of Pure Emanation that have already arisen?

Praise be to Abba Imma, for the birth and becoming of Children of Light!

May all Becomings be filled with Being!


Sheryl

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Born from Gods Will

#3 Postby Elder Sarah » Sun Mar 04, 2012 9:11 am

Shabbat Shalom Sister Sheryl!

In reading over the prolog in the Gospel of John and in contemplating your post it was noticed that directly after verse 1:10, which reads;

“He was in the world, and the world came into being through him; yet the world did not know him”

the Gospel says the most curious thing….

“He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave the power to become children of God, who were born, not of blood or the will of flesh or of the will of man, but of God.”

Take particular note of the mention of “will”, that whoever receives the “word” will be born of the will of God, no longer being born of the will of flesh. The question arises from this, and it is one I hear you asking, how does the union of the upper and lower Neshamah correspond with a shift from living from self will to living from Gods Will?

I am taken to the analogy of the glass blower, one which we hear often in the Kabbalah, regarding the dimensions of Soul. In the analogy we hear the inmost will or desire of the glassblower to blow glass would be the level of Yechidah. The breath of the glassblower before it has passed out of the lips corresponds to the level of Hayyah. The breath passing through the lips of the glass blower corresponds with Neshamah. The air moving through the tube corresponds to the level of Ruach. The breath expanding into the glass vessel being blown corresponds to the level of Nefesh. Relating to this analogy we learn Hayyah and Yachidah are internal to God and external to oneself. Neshamah is in the middle, being the lips of the glass blower, Neshamah lies at that threshold between internal to God and internal to oneself. Ruach and Nefesh then are internal to oneself and external to God.

Most significant to this analogy and relating to this question in the shift from self will to Gods will we must consider what is internal to God and external to us, and then what is internal to us and external to God. That Neshamah lies at this threshold, it appears we can say upper Neshamah would be internal to God and lower Neshamah would be external to God. If these are joined, the upper taking up the lower, then what is internal to God rays out, somehow drawing in all that had been external. Or, in other words, let us say bring remembrance to what before was arising in ignorance. The arising in ignorance would relate to what is said is in John, those born of the blood and the will of flesh or the will of man. The arising from remembrance would be those who are given “the power to become children of God who are born of the will of God.” The arising from what is internal to God would point to a world that is aware of the “word”, the “word” in this context being and awareness that sees the source of all things being rooted in God. The awareness that all comes from God, is the same awareness that sees the “world restored anew”, a world arising in Pure Emanation.

In studying further on this subject regarding the Neshamah, I am beginning to understand if Nefesh and Ruach are not linked with Neshamah, the continuous arising of Ruachot and Nefeshim in incarnation would be rooted in the lower Neshamah, as you point out, the place which retains the karmic continuum of the Soul. Though, if Ruach and Nefesh are linked to Neshamah, through ones life display resembling Neshamah,, then something of Hayyah and Yechidah would begin to pervade ones life, drawing on the upper Neshamah. Here, it must be said, in the teachings we know that it is extremely rare here for one to fully take up life rooted in Hayyah and Yachidah, this begins to point to a Yeshua level Master. Mainly, I am pointing to the drawing upon the upper Neshamah, which in its nature would have somewhat of an influence of Hayyah and Yachidah, obviously to various degrees. The drawing on the upper Neshamah, would be the arising of various gradations of pure emanation, an awareness arising that is awake in the reality display, an awareness that is aware of its root, the “word”.

If we speak of the shift from being to becoming, we must speak of this happening through all dimensions of the Soul, as we know, each part of the Soul is contained in each part. There is Nefesh of Nefesh, Ruach of Nefesh, Neshamah of Nefesh, Hayyah of Nefesh and Yachidah of Nefesh. It appears, because of this, we cannot really separate out being from becoming, as you say, being is accessible to us in any moment we turn toward the light.

The idea of resting in Being in the midst of suffering would seem to be the exact message of the crucifixion. The world that arises anew, of pure emanation, is a world in which ones view seems to be something akin to what James is saying, “Find nothing but joy in trails and tribulations.” To find joy in all that we experience is a key to live as the righteous live, through joy we can live in faith, hope and love.

May all who can receive, be blessed to come into Being, to live from faith, hope and love!

Shalom!

Elder Sarah+

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The empty moon

#4 Postby sheryl » Wed Mar 07, 2012 12:05 pm

Shalom Elder Sarah!

It is delightful to have this exchange with you! Praise be to Ma!

I could not help but notice that in the story of the glass blower, nothing is said about the glass, as in the similar analogy given with the sun and the moon, nothing is said about the moon itself.

In reading your teaching it came to mind, praise Ma, that how this glass and this moon, and perhaps here we can add the wooden cross, come to be or come into being is not part of the story. The delight of the glass and the moon, and the cross, is the Light, the Breath that fills it.

It also came to mind that this shift from one's own will to that of God is indeed a rebirth of what has arisen in time and space - from a karmic arising to a pure arising, with the upper Neshamah pervading the glass, the moon, the cross.

Hidden in these stories is a message of hope and faith, and the great love and compassion of God. Certainly contained within God's Will is our letting go of the delusion of lack or unworthiness that has arisen from the karmic pattern of our becoming.

Thank you, Holy One of Being, for pervading our emptiness with your fullness!


Sheryl

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Re: Saying 28: The World Restored Anew

#5 Postby Jill » Sun Mar 11, 2012 8:53 am

Greetings:

I am the first to acknowledge my own ignorance and lack of understanding. Please share where this "Saying 28" is from. From the thread title, I was led to believe "The Secret Gospel of Mary". Where is this "secret gospel" found? I have read The Gospel of Mary and The Greek Gospel of Mary. Is there another "Secret Gospel of Mary" somewhere? Any information greatly appreciated.

~~Jill

*Note: As soon as I wrote the above, it came to me that you must be referring to Tau Malachi's collection of sayings attributed to Mary via the oral traditions of Sophian Gnostism. (I was confused thinking there was another scripture out there, as in the codices.)


Sister Sarah+ wrote:Shabbat Shalom!

Saying 28:

Mary said, “When the Lord died the world passed away, and when the Lord was raised up a new creation came into being. When the pure emanation comes into the world it is the union of beginning and the end, and all things are restored anew.” Elder Sarah+

Elder Sarah
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Revelation

#6 Postby Elder Sarah » Tue Mar 13, 2012 9:14 pm

Shalom and Welcome to our online community Jill!

I noticed elsewhere in the Forum, Tau Malachi already spoke regarding the distinction between the Gospel of Mary found in the Nag Hammadi and the Secret Gospel of Mary written by Tau Malachi. I did, though, want to circle in and a speak more of these 250 sayings of Mary, as these sayings are quite remarkable!

How it is these 250 sayings in the Secret Gospel of Mary came to be is complete testament to the movement of the Holy Spirit and her beautiful dance. The entire book “St. Mary Magdalene, The Gnostic Tradition of the Bride”, was written by Tau Malachi in 2 weeks. The legends of St. Mary Magdalene and her sayings were a pure flow of the Holy Spirit and therefore Spirit filled in the message.

I do know Tau Malachi was inspired by the format found in the Gospel of Thomas, and it is in this we can see some similarities with Gnostic Scripture. Also, at times in the sayings one can find resonance of various scriptures both Canonized and Gnostic, this seems the very nature of scripture. Revelation seems to launch off of what was before. We see this with Yeshua himself, he often quotes from the Prophets of the Old Testament, and then he takes what is being quoted and spins it in a new way. The “spin” in a new way leads to a greater revelation than was there before.

If one studies these sayings closely, which we have been doing in the online chat discourse on Tuesdays, one will find very deep mysteries regarding the enlightenment experience itself. Within these sayings lie great keys regarding the awakening of our Soul, the surrender to the Holy Bride and her dance.

These sayings have truly come from the living experience of Masters of the Tradition and that is the very power in them!

May we come to dance in light and fire with the Holy Spirit, becoming alive this day!

Many Blessings and Shalom!

Elder Sarah+


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