The Sweetness of the Father

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Elder Gideon
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The Sweetness of the Father

#1 Postby Elder Gideon » Sun Aug 14, 2011 3:50 pm

Shabbat Shalom!

For the Father is sweet and his will is good. He knows the things that are yours, so that you may rest yourselves in them. For by the fruits one knows the things that are yours, that they are the children of the Father, and one knows his aroma, that you originate from the grace of his countenance. For this reason, the Father loved his aroma; and it manifests itself in every place; and when it is mixed with matter, he gives his aroma to the light; and into his rest he causes it to ascend in every form and in every sound. For there are no nostrils which smell the aroma, but it is the Spirit which possesses the sense of smell and it draws it for itself to itself and sinks into the aroma of the Father. He is, indeed, the place for it, and he takes it to the place from which it has come, in the first aroma which is cold. It is something in a psychic form, resembling cold water which is [that has sunk] in soil which is not hard, of which those who see it think, "It is earth." Afterwards, it becomes soft again. If a breath is taken, it is usually hot. The cold aromas, then, are from the division. For this reason, God came and destroyed the division and he brought the warm Pleroma of love, so that the cold may not return, but the unity of the Perfect Thought prevail. http://www.gnosis.org/naghamm/got.html

This verse from the Gospel of Truth makes very distinct clarifications of the experience of what personified as 'father': warm, gracious, expansive, all-embracingly sweet. While these qualities might remind someone of the attributes in the Tree of life of the sefirah Hesed, the Father-proper, as a personification of Divine being, is rooted in the sefirah above, Hokmah. The nature of the Father throughout this Gnostic is entirely consistent with the way Yeshua speaks of the Father as the Presence of pure being who judges not. "The Father judges no one but has given all judgement to the Son, so that all may honour the Son just as they honour the Father." (John 5:22-23) We see this particularly in the Parable of the Prodigal from the Gospel of Luke. The character of the Father in this parable is endlessly kind, forgiving, and holds nothing against his child, who while after squandering his entire inheritance, "still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him." (15:20)

The judgment is not in the Father, but in what comes between us and the Father. What comes between us and this primordial sweetness of being is ignorance, which this gospel likens to the cold of winter. The Gospel of Philip calls this world of ignorance winter and the Pleroma summer:

Those who sow in winter reap in summer. The winter is the world, the summer [the Pleroma]. Let us sow in the world that we may reap in the summer. Because of this, it is fitting for us not to pray in the winter. Summer follows winter.

Life hides and retreats deep into its roots in the winter; in the summer, all that is hidden reveals itself in flora. By comparing the Father to the warmth and fullness of summer, this portion of the Gospel of Truth is saying we're as inseparable from the Father as a fragrance is from a flower; the Father's face is the flower from which we effuse. Our formless essence is a fragrance emitting from the Father. Our being is the Father within us. While all may not know or remember their being in the Father, his sweetness lives presently in all, embraces all, holds no history of all, being the bornless root of all, the flower of our fragrance.

May we remember ourselves, Holy Father, beyond judgement.

Elder Gideon+

Brooke

#2 Postby Brooke » Mon Aug 15, 2011 3:29 am

Shalom!

This speaks powerfully to me about our living, bornless nature as the Sons and Daughters of the Father -- dwelling within us as the Spiritual Sun. We are already perfect through our parentage and the judgment we feel -- and we're often merciless on ourselves -- emanates from within, from that aspect of our being who keeps forgetting that we are already perfect in Christ.

But, I'm thinking, we are also judged by the Christ Presence in us that knows the separation we feel is not real. So, this aspect of us keeps watching and shaking his/her head and saying, "Why? Why? Do you not remember who you are? Why do you allow yourself to believe that about yourself or others? Why do you not live as you most truly are?"

But this judgment is a bit different than the judgment wrought in ignorance and klippot.

When we feel forsaken or apart it behooves us to remember who we are in Christ, to cast off the feelings of judgment and separation born of an illusion. Yes, here is sweetness, knowing ourselves in the Father. As Sophians, we often talk about ourselves as we are known in the Mother as immanence and through the Daughter becoming. Contemplating ourselves as we are known in the Father seems a little more alien for those who were brought up in a traditional or exoteric church wherein the patriarchal or fatherly aspect of God is All Judgment. So, I'm seeing where viewing God the Father without judgment has great potential for opening ourselves up to being less judgmental on ourselves. Yes, this is powerful.

May We All Dwell Constantly in the Light of the True Spiritual Sun Shinning Brightly Within and Behind our Hearts!

B.

Elder Sarah
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The Mercy of the Father

#3 Postby Elder Sarah » Tue Aug 16, 2011 8:47 pm

Shalom!

Thank you Elder Gideon for this post, it touches upon and draws out a recent swirl of contemplations.

In reading this section you have presented in Gospel of Truth I am reminded of a section found in the first repentance of Pistis Sophia and the Psalm (69), which corresponds.

“Hear me O light, for thy mercy is precious, and look down upon me, according to the great compassion of thy light. Do not turn away thy face from me, for I am greatly afflicted. Hear me quickly and save my power. Save me, on account of the archons which hate me, for thou knows my affliction and my torment, and the torment of my power which they have taken from me. Those who have put me into all these evils in thy presence. Deal with them according to thy will.”

And the section of Psalm 69 that corresponds,

“Answer me, O lord, for your steadfast love is good; according to your abundant mercy, turn to me. Do not hide your face from your servant, for I am in distress- make hast to answer me. Draw near to me, redeem me, set me free because of my enemies”

This section in the first repentance and psalm 69 begins with a crying out to Gods Mercy, the Divine Name EL and the Sefirah of Hesed. We can read this in “thy mercy is precious” and “according to the great compassion”, also in the Psalm,” for your steadfast love is good”. As you spoke Elder Gideon, this section in Gospel of Truth has much resonance with Hesed, which is rooted in Hokmah. Later, the repentance speaks “Those who have put me into all these evils in your presence. Deal with them according to your will” corresponding to this same line, the Psalm speaks, “Draw near to me, redeem me, set me free because of my enemies”. By connecting these two lines we can read the “evils” are the “enemies” who are set free when the presence of God draws close. This Presence seems something of the power of EL, Gods Mercy, for it seems, Gods mercy shines on one and all alike and as this mercy shines that which is not in accord is “set free”.

I hear this mystery in Gospel of Truth in this way, “He knows the things that are yours, so that you may rest yourself in them” and “For this reason, God came and destroyed the division and he brought the warm Pleroma of love, so that the cold may not return, but the unity of the Perfect Thought prevail.” The “cold” being the “evil” or the “enemies” which may not return because “He knows the things that are yours” and if He knows what is yours we could say too, he knows what isn’t yours.

In line of this contemplation we can see it is not the Christ Presence that judges, but instead it the very “evil” or “enemies” which we somehow attach to that are doing the judging. It is the “cold” that is judging. Such that the Gospel of John reads, “ And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.” This is not the Light judging, but rather it is the forces of evil judging. The Gospel goes on to speak, “For all who do evil hat the light and so not come to the light, so that their deeds my not be exposed.” The exposure of “evil” deeds seems to be what David is praying for in saying, “Set me free because of my enemies” and it seems, this has something to do with the power of EL, the Mercy of God.

May the Gods Mercy Shine upon the People and the Land!

Many Blessings and Shalom!
Sarah+

Elder Gideon
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Too Good to Be True

#4 Postby Elder Gideon » Sat Aug 20, 2011 9:52 am

Shalom Elder Sarah!

Your relating the first repentance of Pistis Sophia and Psalm 69 with the cold, judgmental evils which resist the light of Yah's mercy is very insightful. As I reflect on the mystery of the Father judging no one, but giving all judgment to the Son, I am hearing something so much more clearly now because of our beloved Tradition's integration with Kabbalah. Apart from Kabbalah, I can no longer imagine how to integrate the teachings of the Perfect Master.

The sefirot help arrange this mystery immensely. The Father judges no one, because from our perspective below there is no constriction in the Father, who personifies the force of life itself, the force of being itself, exhaustless possibilities. There is no judgment in the Father, for the Father personifies every possibility simultaneously present. In other words, the Father is that of the Holy One unmanifest, undefined, unrestricted. All of this mystery is held in the sefirah Hokmah, Wisdom.

The judgment is the Mother, who personifies the forms life takes on, the becoming of us all in individually- and collectively-shared karma. There is all judgment in the Mother, for the Mother personifies the specific path of our experience, our irreversible choice made at every fork of every metaphorical road of our life. In other words, the Mother is that of the Holy One manifest as every being-force, every creature, whose every choice defines and restricts not only the path of their experience, but the path and experience of every other as well in an inescapable web of cause and effect. All of this mystery is held in the sefirah Binah, Understanding.

The Son, to whom Mercy has given all Judgment, is the balance and manifest transcendence of this karmic web: Compassion. In the Tree of Life, the Compassion of the Son rays out as Hesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, all manifesting the mercy and the judgment administered as the Compassion of the Messiah, the Son. There are even attributes of the Son as Partzuf below presented in Tau Malachi's Gnosis of the Cosmic Christ for each of these six sefirot detailing this mystery. Come and see!

Hesed: Yeshua Messiah forgiving sin and imparting blessings;

Gevurah: Yeshua Messiah exorcising demons and liberating souls, here and below in Hades and Hell;

Tiferet: Yeshua Messiah teaching and initiating, healing the people; risen and firstborn from among the dead;

Netzach: Yeshua Messiah opening the way;

Hod: Yeshua Messiah as the Wonder-Worker;

Yesod: Yeshua Messiah laying-on-hands in transmission.

Extending this is Tiferet as the Apocalypse itself, which is great mercy for some and great judgment for others simultaneously: Hua, from whose mouth comes "a sharp, two-edged sword, and his face like the sun shining with full force." (Rev 1:16)

To come back to the sweetness of the Father as described in this portion of the Gospel of Truth may be grounded in an experience common to many of us: Knowing what we had only after its gone.

This very moment I'm typing is a clear, calm, Saturday morning. The neighborhood is quiet. The sun is peeking through my blinds. The banana I just ate was perfect, my steaming tea next to me is finally drinkable. Since yesterday, I was looking forward to responding to this post. The forum is still here and so much of it I've yet to read and reread. My mind and body are so clear, relaxed, and present I'm unaware of health itself. All of this will change.

May I penetrate such a moment to its source in Yah? In peak experiences, perhaps I may to whatever degree I'm cleaving and desiring. Otherwise, no, I cannot fathom the bottomless goodness of the most ordinary moments in their arising. Only later, after they're passed, can more of what couldn't be seen in the moment be appreciated.

Of others? My pets? My human friends and companions? My Tzaddik who lives still after everything endured precisely a year ago now? Is it possible to fully appreciate people while they're here? In part, with practice, yes, and in another, no.

I say this not cynically, but humbly. I cannot fully appreciate everyone and everything now in one part because of my own self filtering, conditioning, and sorting everything heard and seen; in another part, I cannot appreciate everyone and everything here in this or any moment because the goodness is too great, too overwhelming, too much for a self to perceive, let alone appreciate.

This for me is the most grounded way I can speak of the sweetness of Yah, whose face "no one can see and remain among the living." Only later, only after the face has passed by and become the past can I look and see and appreciate. In the moment, Yah is often too sweet, too good to be true.

Praise be Adonai Yeshua,
the Living One in our midst,
in whom we see Yah.


Elder Gideon+

Brooke

Re: Too Good to Be True

#5 Postby Brooke » Sun Aug 21, 2011 3:39 am

Shabbat Shalom!

I'm enjoying reading this thread very much. It's marvelous contemplating how important the Tree of Life is to understanding God manifesting to us at different levels of consciousness and perception.

Elder Gideon+ wrote: Hesed: Yeshua Messiah forgiving sin and imparting blessings;
Gevurah: Yeshua Messiah exorcising demons and liberating souls, here and below in Hades and Hell;
Tiferet: Yeshua Messiah teaching and initiating, healing the people; risen and firstborn from among the dead;
Netzach: Yeshua Messiah opening the way;
Hod: Yeshua Messiah as the Wonder-Worker;
Yesod: Yeshua Messiah laying-on-hands in transmission.


So, similar to what I suggested above, it would seem to be the Christ Presence within that judges, too, but that is the Christ Presence ... at a certain level of consciousness -- and could we say within a certain universe, too? Yet, as Elder Sarah+ explains, it's also the elements of consciousness we attach ourselves to that does the judging, too.

Also, I wanted to say that I was overjoyed in your beautiful description of the sweetness of the Father in your last post, Elder Gideon+... with which you concluded thus:

Elder Gideon+ wrote: This for me is the most grounded way I can speak of the sweetness of Yah, whose face "no one can see and remain among the living." Only later, only after the face has passed by and become the past can I look and see and appreciate. In the moment, Yah is often too sweet, too good to be true.


What a gift from God with which to begin my Shabbat.

May All Beings Be Blessed and Find Peace In Understanding the Sweetness of the Father!

B.


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