Saying 179 – Desiring Truth

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Martina
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Saying 179 – Desiring Truth

#1 Postby Martina » Sun Oct 11, 2015 5:58 am

Shabbat Shalom Dear Friends!

179. Mary said, “If you desire Truth, it will be disclosed to you, but if it is not disclosed then you do not desire it. If you desire Truth, then your desire is the manifestation of the Spirit of Truth you seek, and that desire is self-fulfilling and self-generating, and one who has it will become the Self-begotten One.”

“If you desire Truth, it will be disclosed to you, but if it is not disclosed then you do not desire it.” This seems to speak about the state of our mind, if we live in separation or in unity with everything and everyone around us. If I live in separation I will not be able receive the Spirit of Truth. Only if I am willing to Lord Yeshua's teaching “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” will I be able to receive something of the Holy Spirit. This implies, that I am willing to let go of name, form and personal history that distort the Truth, and that I am willing to reconnect to the deeper levels of my soul. This points to our role as co-creators of our reality.

“If you desire Truth, then your desire is the manifestation of the Spirit of Truth you seek, and that desire is self-fulfilling and self-generating, and one who has it will become the Self-begotten One.” If I live according to the Truth and Light that has been revealed it becomes a dynamic desire leading to a spiritual life. Here the Six Essentials and Three Roots come to mind. If we desire the Truth we will walk on the path with joy and take up spiritual works. Through the spiritual labor more of the Spirit of Truth is disclosed.

Any corrections will be received with joy.

Gratefully,
Martina
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Re: Saying 179 – Desiring Truth

#2 Postby sheryl » Sun Oct 11, 2015 8:26 am

Shabbat Shalom, Sister Martina!

Thank you for sharing with us your contemplation. There is power and keen insight in your words. They fill and expand a contemplation arising recently. Praise Imma Gadol for these blessings!

To paraphrase what I am hearing in your words, loving God with all our soul, with all of our strength, with all our our might, and loving others as self, is the first commandment - to not have any gods before Yahweh Elohenu, the Power, the Name, that redeems us from bondage. These other gods are the name and form of past history, of gods of our bondage.

Something is being seen anew, dear Sister. This redemption of the children of Israel, and the instructions given by Yahwah Elohim following the exodus was essentialized in Yeshua's movements of healing. The healings demonstrated by the Master were redemption from bondage, and following each one, he would say, go and sin no more, or your faith has healed you. In the healing itself and these instructions following healing or freedom from bondage, I am hearing the first commandment:

I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me, desiring Truth above all else.

Given the Ten Commandments association with the Beatitudes, I am also hearing:

You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

When shifts and changes come into our lives, may we have no other gods before The One Who gifted us with the shifts. May we go and sin no more.

With gratitude,

Sheryl

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Re: Saying 179 – Desiring Truth

#3 Postby Tau Malachi » Sun Oct 11, 2015 9:05 am

Greetings and blessings in the Holy Light of the Messiah!

Delightful contemplation sisters.

Reading it on this Shabbat morning the word "desire" associated with "truth" stands out to me. These are both cognomens of Keter, Ratzon and Amet, respectively. If we look into all our desires, and go to the inmost, we will find the desire for truth, for enlightenment and liberation, or for conscious unification with the Infinite. This is the inmost heart's desire of all spirits and souls, though most have forgotten it.

If one desires truth they will find it, if one does not find it they don't desire it, this implies passionate yearning, and for the fullest possible spiritual realization there must be a passionate desire for it, one must be willing to do whatever is necessary for the realization of God Consciousness, allowing the Spirit to carry them where she will.

If there is divine passion, and we enact a dynamic surrender to the Spirit, the Spirit of Truth will enlighten us and uplift us; hence, the self-fulling quality that's mentioned. That, and the fact that divinity or enlightenment is our true nature brings about this holy desire fulfilling itself.

These were a couple of thoughts that arose this morning.

Shabbat Shalom!
Tau Malachi
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Truth of Desire

#4 Postby Elder Gideon » Mon Oct 12, 2015 8:02 pm

Shalom Friends!

He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he (Deuteronomy 32:4).

I too enjoy this discussion very much and am fascinated by something I've not seen before in Hebrew translations of the word truth. Amidst the many, I wish to focus upon one word in particular that relates very beautifully with the contemplation you've all drawn out.

Ehmunah, אֱמוּנָה, as it occurs in the verse from Deuteronomy surprised me. I mistook this word to mean faith and it does: firmness, fidelity, steadfastness, steadiness. What I'm enjoying is how this same word means truth.

Tau attributes this principle of truth (amet) as well as desire as cognomens of Keter, Ratzon and Amet, respectively. If we look into all our desires, and go to the inmost, we will find the desire for truth, for enlightenment and liberation, or for conscious unification with the Infinite. This is the inmost heart's desire of all spirits and souls, though most have forgotten it.

This takes me to an "ancient" post in this forum where Tau taught of Keter and truth with another very related word: verily, truly, amen, so be it: Amen: אָמֵן!

What I'm hearing differently in this swirl, is something of the humility with which one must regard truth. As Keter is beyond any conception of any kind, so must be the essence of the truth. My favorite secular thinkers are honest that language isn't able to adequately express such bottomless principles as truth. Likewise, my faith has less to do with how ancient scriptures linguistically describe truth and more to do with how Grace bypasses language to experientially transmit truth directly.

I also hear that the desire within every desire is somehow a desire for the truth, which gets forgotten, as Tau has just reminded. To remember with greater consistency what's truly desired is how vehicles of desire are uplifted and integrated into the truth of desire.

How wonderful to remember that Amen is this essence of everything from, and returning to, the Truth!

Amen and amen!

Elder Gideon

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Re: Saying 179 – Desiring Truth

#5 Postby Tau Malachi » Wed Oct 14, 2015 10:14 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

Indeed, dear brother, emunah, “faith,” also may be translated as “truth,” and as such we may understand that faith is something more than a conceptual or vital belief, it is an intuitive awareness of truth, intuitive knowledge of deep mysteries of creation and God, the Holy One. Thus, when faith dawns with it comes da’at (knowledge), along with hokmah (wisdom) and binah (understanding), and this is why faith is power, the power of healing, prophecy and all manner of wonders - miracles.

If we have faith we will believe in miracles, for with faith comes knowledge of the truth, that everything emanates from the Holy One, and that everything lives and moves and has its being in the Holy One, and that with the Holy One anything is possible - miracles happen!

Emunah as truth, however, is something different, although connected to Amet, for Emunah is a cognomen of Malkut, while Amet is a cognomen of Keter. In his First Letter to the Corinthians St. Paul teaches us this distinction when he writes, “For now we see in a mirror, dimly, but then we will see face to face; now I know only in part; then I will know fully, even as I have been fully known” (13:12).

This partial knowledge, understanding and wisdom corresponds with emunah, and is the knowledge of truth in this world, and the fullness of knowledge, understanding and wisdom of which St. Paul speaks corresponds with amet, and is the knowledge of the World-To-Come. This is the two aspects of Da’at, exterior and interior, the exterior corresponding with the necessary restriction of knowledge, understanding and wisdom in the flesh, in this world, and the interior corresponding to the hidden light and hidden tzaddikim - ascended tzaddikim, and the infinite expansion of knowledge in the World-To-Come.

In the Letter to the Hebrews a wise apostle indicates the nature of the knowledge of truth in faith when he writes, “Now faith is the assurance of things hoped for, the conviction of things not seen. Indeed, by faith our ancestors receive approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not seen” (11:1-3).

In this, of course, we are speaking of makifin and p’nimi, transcendent, encircling knowledge, and internalized, embodied knowledge; emunah corresponds with p’nimi, internalized knowledge, and amet corresponds with makifin, encircling knowledge.

Now, as we know tzaddikim have a capacity for aliyat neshamah, mystical ascensions of the soul, and while they are visited by the spirits of hidden tzaddikim and angels in this world they are able to ascend into the heavens in body of glory, and are able to visit hidden tzaddikim and angels in the heavens. When engaging in aliyat neshamah, and in the experience of expanded states of consciousness, they are aware of deep mysteries, and have knowledge, understanding and wisdom akin to that of the angels, tasting, as it were, of the knowledge, understanding and wisdom of the World-To-Come. Running and returning, however, in the restriction of consciousness, and in the flesh, their knowledge, understanding and wisdom is also restricted, and they cannot think or speak of the greater knowledge, understanding and wisdom in their experience, but rather can only communicate partial knowledge, understanding and wisdom. The knowledge, understanding and wisdom of the inner aspects of their soul and experience in the body of light is one thing, and their knowledge, understanding and wisdom in the outer aspects of their soul and in the flesh is another. Nevertheless in the play of running and returning of aliyat neshamah they labor always for a greater internalization and embodiment of Habad, aware that the experience of Habad in the World-To-Come is increased in this way.

This is taught in Proverbs when it is written, “If you are wise, the wisdom is yours” (9:12).

Here we can share an open secret concerning Da’at. As we know, Da’at corresponds with all that is revealed and realized of Keter, and it corresponds with the unification of Hokmah (wisdom) and Binah (understanding); thus Da’at is everything that is known and understood of the Supernals, the Supernals themselves remaining transcendent and concealed. On account of this, at times in their teachings mekubalim call Da’at “understanding” and at times “wisdom,” indicating Da’at as what we are able to know and understand, and the wisdom we are able to acquire while in the flesh and this world.

You may recall that of Hokmah it is said “you cannot inquire into it,” and that of Binah it is said “you can inquire into it, but expect no answer.” Nothing is said in this regard concerning Keter, and if you consider it, this points to Da’at as the peak Sefirah we are able to reach while as yet we are in the flesh and this world.

In this, perhaps you may recall the light vestures that were restored to the Messiah in his resurrection and ascension, and this is true of all souls that enter the Great Ascension, they resurrect and ascend in body of glory, body of light, and reintegrate with the Light Continuum, acquiring full Supernal Habad, knowing as they have been known.

If we live according to our faith, and striving always for greater Habad, passing beyond the body we will experience full Habad of the Messiah - Supernal Habad, or Amet.

Let us have such passion for the truth! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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