Repentance Empowerment

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Repentance Empowerment

#1 Postby Elder Gideon » Sat Aug 14, 2010 9:28 am

Shalom!

It occurs to me after some years working with the Thirteen Repentances of Pistis Sophia that this cycle modulates in at least two ways: her condition as a victim of the Self-Willed Triple power, and the condition of the Self-Willed Triple Power. In this post, I'll focus on the former, remembering that 'confesssion' is simply admitting what hurts and 'repentance' is doing something--anything--differently.

Essentially, from the First Repentance, she appears to lament and cry out about her condition and by the Thirteenth Repentance, she is claiming full responsibility for her condition. What this has to teach of repentance and confession is immense for all of us who find ourselves in a painfully dark cycle in our mystical journey--our light power 'seized' from us--and how it is dissolved and transformed by awareness.

I quote from various portions to sketch a picture of the subtle shifts and modulations in tone throughout her repentances for your consideration:

First Repentance: "2 I looked, O Light into the parts below and there I beheld a light. And I thought: I will go into that region, so that I may obtain that light. And so I went, and I found myself in the darkness of Chaos below, and no longer could I proceed upward and return to my region, for I was beset by all the emanations of Self-Willed, and the lion-faced power seized the light that was within me. [...] 7 For it is by your initiative and for sake of your Light that I am fallen into this distress, and I am covered with shame."


Second Repentance: "10 For the emanations of the Self-Willed have enticed me, and they have taken all my Light-power. They have wanted to possess all my Light completely and triumph over me my power, 11 saying to one another, ‘The Light has abandoned her, let us descend on her and seize all the Light in her.’"


Fourth Repentance: "10 It is by your command and by your order, O Light, that these things have happened to me, and it is by your decrees that I am here. 11 Your command has brought me low, and like a power of the Chaos I have sunk, and my own power in me is paralyzed. 12 But you, O Adonai, are Eternal Light, and attend on all who are ever oppressed.


Fifth Repentance: "7 You have brought upon me your commandment and all things which you have ordained. 8 And your Spirit has retreated and forsaken me. Furthermore, by your commandment the emanations of my aeon have not come to my assistance, but have loathed me and kept themselves away from me, and still I am not completely annihilated. 9 But my Light is weakened within me, and I have cried out to the Light with all the Light remaining in me, and I have stretched out my hands to you."


Sixth Repentance: "6 Let all the powers within me have confidence in the Light when I am in the darkness below, and may they again have confidence in the Light if they return to the region of the Height. 7 For the Light has compassion towards us and delivers us; a great mystery of salvation is within in."


Seventh Repentance: "7 Concerning my transgression, which from the beginning I have committed in my ignorance, do not mark it against me, O Light, but rather save me through your great mystery of the forgiveness of sins, for the sake of your goodness, O Light."


Ninth Repentance: "1 O Light, strike down those who have taken my power from me, and seize the power of those who have seized mine. 2 For I am your power and your Light; come and save me."


Eleventh Repentance: "3 I chose to descend into the Chaos instead of remaining in the thirteenth aeon, the region of Righteousness."


Is anyone else seeing what I'm seeing? The changes throughout these repentances ARE the shifts of her taking responsibility for her own energy, her own vulnerability, her own distraction from adoring the True Light.

Far from 'blaming' her for her fall, which teaches us nothing, I'm inquiring into the exact opposite, how repenting of a choice, a decision, a willful act which, even in ignorance, is the resolution and dissolution of 'victim karma'. If I am ever the victim of another's words or deeds, my experience cannot change and will be ever-defined by my perpetrator: I and my violator become two inseparable halves of one karmic exchange. If, on the other hand, I confess the pain of my experience to the Holy One and wait confidently on the Light Presence and Light Power, I come to the empowerment of repentance: Taking full responsibility for my part in the painful, karmic knot. When I take responsibility for how I ever put myself in such a circumstance, my part dissolves and releases me from the accuser, the victimizer, the perpetrator, who is no longer 'mine'.

"I chose to descend into the Chaos." This is the all-empowering repentance and liberation of Pistis Sophia. Now the full-awareness of her Logos-pair, her Twin, may complete her understanding. In us, this same Logos-pair abides, who is our new understanding from a murky experience. Understanding liberates.

May all who truly seek liberation from a karmic exchange be empowered by confession and repentance, taking their light power back with awareness.

Elder Gideon+

Brooke

#2 Postby Brooke » Sun Aug 15, 2010 6:16 am

Shabbat Shalom, Elder Gideon +!

To read these repentances this way is actually very empowering. We have a choice... we always have a choice. Victim-karma is a tempting, easy-to-grab apple -- and one on which one can munch (translation: "in which we can wallow") forever, thus avoid having to take responsibility for our own existence right now and at this moment. We are given choice like we are given free-will. They are one and the same.

We are presented with a golden opportunity when we recognize a situation or something that someone says or does that causes something to fire-up in us -- anger, fear, depression, bitterness. Yes, we're dealing with karma -- usually from this life-time, at least on the early part of our path. However, if we can go within and deal with our reaction to the situation or person then we can deal with the karma itself instead of allowing ourselves to become victimized by it.

But even when we do allow ourselves to become victimized by it in our own minds, we can still choose to accept our own part in that victimization -- by offering a kind of repentance: "I chose to descend into the Chaos." Wow! We can at anytime choose to avoid the victimization stance AND we can also admit it when we choose to give into it and then move on from there.

Mary said, "The meaning of repentance is this. If you miss the mark, adjust your aim..."

"Our Beloved Mother, I chose to give into my own fears and doubts. You have reminded me so many times how you teach and nurture the Christ child within me, which is an experience of both Gevurah and Hesed. Forgive me for balking at your latest lesson.. and thanks for your great mercy."

Many blessings !
BJ

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#3 Postby Yonah » Wed Sep 08, 2010 1:41 pm

This was a topic that was taken up at Magdalene Circle this last Shabbat.

It is so easy for us to define ourselves based on our experience. Experience is powerful, but we have to be able to get out of that and look for the bigger picture of who we really are. It seems that many (at least in Western culture) have an experience of something in childhood that has depleated their self-esteem. This has caused a cycle of looking for validation and only finding something that confirms the fear of "not good enough". It then becomes a cycle of believe we are this victim - like it is our lot in life or our destiny.

The unfortunate thing is while that facade is in place, there is no free will. A preprogrammed list of responses are all we can give back. We either fight the injustice or give in to it. Silent Witness and inner exploration helps us to actually live these repentances and see we are more than the victim - more than the collection of experiences. We can then break the patterns and react in being instead of with a program.

This doesn't mean it's easy... if the program has gone on for years, breaking it can be tough. It becomes a body memory and second nature. But with "practice" and spiritual work we can move beyond and find our true nature, breaking free from the victim.

Shalom.
Shalom,
Yonah
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repentance

#4 Postby sabathiel » Fri Sep 10, 2010 11:58 pm

If we understand repentance as taking responsibility for our own choice (which mean we are no longer a victim) what than is a right choice? And is it possible for our blind mind to make a right choice at all? My experience tells me not. If I want to avoid being entrapped, and do only good, and after hours of thinking I make the best choice in my understanding, I see that even then I find myself entrapped in circumstances, bind in karma. There is always some negative effect, or some law I violated, some person I have hurt, some injustice I have done. It seems to me that my decisions will always have this duality of light and darkness, so I have to repent for all my choices. And for the future one as well.
Or we should concentrate on inner aspect of our choices, our negative reactions in circumstances, accepting that we will always give some light to darkness, inevitably?
I am not the pessimist. Just trying to find the right way. Is this a lack of faith?
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#5 Postby Phillip » Sat Sep 11, 2010 12:22 am

Shalom!

I think the assumption that we don't know is a product of the material plane. Many spiritual traditions speak of the illusion of the material plane, and this is a much more subtle dialogue that to simply proclaim that it doesn't exist. Similarly, it is a much more subtle dialogue to say that we make choices, that we choose our suffering, and please note, that Pistis Sophia doesn't make this final statement, doesn't come to this seminal awareness of her choice to descend until she reaches the thirteenth and final repentance.

We operate as a multi-dimensional being, operating on various levels simultanously. So, of course we err! Of course we make mistakes! Of course we accrue Karma! Sometimes we make people angry and they lash out at us. Sometimes we did something to make this happen, and sometimes we didn't. This is the nature of the material plane and material incarnation. The material plane from the smallest to the largest part is constructed of a plethora of individual elements, each carrying a certain level of force and influence, sometimes operating in harmony, sometimes colliding. As a result, as Paul says, "we see here as in a mirror, darkly."

Yet also, what seems to be pointed to here, is that there are dimensions of our being that are utterly free of such concerns and karmas. All decisions are conscious, clear and precise. Every action, even seemingly in sin is a means to the Revelation of our soul, and we chose each action as a means to Reveal this Truth.

In the process of the spiritual life and practice, these Higher Dimensions in consciousness begin to pervade our lives, Our Soul of Light breaks through in places and our thinking and experience of these levels of consciousness reveal experiences of this essential freedom. Gradually, through these experiences and through practice, which is a rehearsal of this awareness, we learn to adopt the attitude of the Highest of ourselves in remembrance of this level of consciousness. When we live in the world of ignorance and experience the ignorance, we practice this remembrance in Faith (thus the word "Pistis", meaning "Faith").

In this world, there is Karma, sin, bad choices. It is good to make the best possible choices, for bad choices will bring consequences that we must live with and come to terms with and enter into tikkune with. Sometimes when we think we are making a good choice, operating in ignorance, we are making a bad one. Sometimes, to our mind in the ignorance, it seems to come "out of nowhere" and we feel like the victim. But running our mind in this way of thinking continues to manifest what we expect, "reality manifests as we expect it to," which is another way of saying, "all that arises is the magical display of our own mind."

So, when in the ignorance, when in the middle of a consequence, especially one that seems to come out of nowhere, in which we feel like a victim, it is critical to practice this awareness in remembrance. Practicing this awareness in Faith doesn't negate the fact that this is all part of the play, and we can't possibly always know how things are going to turn out ahead of time. If we did, we would avoid these consequences, obviously. But then, what if these consequences are essential elements in the Revelation of this Truth?

The illusion of the Demiurge, removes the power of choice from our consciousness, and thus the power of responsibility and thus the possibility of Revealing the Wisdom within and behind our choice. It is always someone else's fault, and with our minds so occupied, our energy can never return to its source within to work out and process the experience to reveal the Wisdom and teaching within and behind the experience. As we take responsibility for our choices, take responsibility for our energy, even when it seems to be or feels like we are the victim of something outside of us, we accept and seek to penetrate the teaching that "all that arises is the magical display of our own minds."

All experience is a play of the Revelation of this essential truth. It is the play of Revealing to us our inmost Soul of Light. By maintaining this attitude, remembering this, we practice this awareness and, like Pistis Sophia, "Faith Wisdom" we process these experiences in Faith. Through Faith we come to know the Wisdom that is Revealed through these experiences. We experience the Revelation. The Revealing. The Unveiling. Revealing always, the ultimate reality of, and nature of, our freedom.

As Paul says, "we see now in a mirror darly, but then we shall see face to face."

May we walk in the Way of Faith Wisdom that at the time of transition we will penetrate to see Face to Face as does Pistis Sophia in the Thirteenth Repentance. Amen.
Phillip

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repentance

#6 Postby sabathiel » Sat Sep 11, 2010 11:53 pm

Shalom!
If we can see beyond the veil of duality, and understand that reality manifests our own unconcious beliefs (both bad and good), we could repent by giving up the negative expectations. Yes, I see now that my soul created confusion believing in a lie, and since I know now that reality manifest what I expect, I chose to create and expect a different, harmonious and meaningful image of Universe. I no longer believe in a lie. I chose to expect your Light, Wisdom and Love, my Beloved. All the trials teach me of the liberty You gave my soul, and Your precious gift of Life, to create Harmony and Loving existence.
This is what I learned from your answer brother Phillip. Thank you.
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#7 Postby Phillip » Sun Sep 12, 2010 10:48 pm

Shalom!

It warms my heart that someone would be so deeply inspired. But I must give credit where credit is due. My dialogue here is not only derived from the teachings of Pistis Sophia and work with these repentances, which are worth looking into, but the Way of Perfect Success, which is outlined in detail on the forums as well in Tau Malachi's book, Living Gnosis. So, if you find your faith flagging a bit, these teachings are tools that I have used to push through many obstacles, and has served me profoundly in my last, most extreme difficulty.

May the Lord guard and keep us in his ways, and guide us to the means of Tikkune for ourselves and for those in need! Amen!
Phillip

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#8 Postby Yonah » Wed Sep 15, 2010 3:38 pm

Thank you both for taking this discussion further. It has touched me too!
Shalom!
Yonah
Shalom,
Yonah
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#9 Postby Phillip » Mon Jan 23, 2012 2:35 pm

In contemplating the thirteen repentances of Pistis Sophia further, I wonder if it can be contemplated not only as a process of moving not only through obstructions, but in moving through thresholds, moving from one state of being to another.

In any process of transformation, there seems to be vital resistance, which I wonder at, for when looking into the nature of vital energy and how it shifts and changes in consciousness, it appears to me that a central difficulty/obstruction (if not THE central difficulty) is the fixation on name an form, attachment and aversion to objects that vital energy has invested in these objects. These objects can be ideas, other people, material possessions, meanings, all matter of things. The more difficult seem to be the subtle objects, ideas, concepts, and meanings we have come to take for granted about ourselves and the world, yet our attachments and aversions on these levels of our being seem to be fundamental to our sense of self, and a central vital resistance when seeking to let go of these. In fact, it seems the more powerful attachments to material possessions and objects are so because these meanings and concepts are invested so strongly in these material possessions. The real vital resistance, then, appear to occur almost entirely on these more subtle layers of consciousness. The attachment to materiality doesn’t even seem to be an attachment to materiality in this sense, though it appears that way in delusion, but to some self-affirmative symbol or metaphor.

This play has been interesting to contemplate parallel to the repentances of Pistis Sophia. In this is a contemplation of the psalms, one of which is attributed to each of the thirteen repentances. In reading and studying these psalms, and all the psalms, it is interesting to note a similarity in tone that is obvious in all the psalms, but significant in this context. They all involve a very self-focused tone. Almost all the psalms seem to center around what is happening to ‘me’ and how this ‘me’ feels about it, certainly all the thirteen in the series attributed to these repentances. Now this makes sense when we connect the teaching of these psalms as attributed to David, who represents Malkut. Malkut, we know is the desire to receive. So might these psalms then embody this voice of this layer of ourselves that experiences a shift? Could it be that in moving from state of being to another, these psalms express the natural resistances of this vital level of our being, the expressions in essence of the desire to receive within us as it moves in releasing these attachments and aversions?

These questions then point to others: Might these repentances essentialize all movement and shifts from one level of being to another, not only repentance from sin, but movements from one spiritual grade to another, and even the process of dying and movements of letting go in the afterlife state? I am especially interested in the last question in relation to a particular context. As we know, initiates experience a different passing into the afterlife than the faithful. Yet even initiates, sometimes in the actual dying process can become confused, as it is occurring on a very subtle and sublime level of our being and the true opportunities for liberation can be easily passed over or overlooked. Can the repentances here be then more significant in this context for those lost in the midst, specifically as the means of energetically understanding the process of moving through these which bind a soul in the midst, as well as how to energetically give aid?
Phillip

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Gathering Sparks

#10 Postby Anna » Sat Feb 11, 2012 7:07 am

Blessings in the Light of Messiah!
This discussion brings up important points about our journey into realization. Pistis Sophia's ongoing movement into conscious union with Holy One reveals much about our own expanding awareness.

The points of taking responsibility and moving through vital resistance are key to this awareness. In the Secret Gospel of Mary we are told, "Resist not Evil." In letting go of resistance and embracing every circumstance in life--and we might include death here as well-- we are given opportunities to expand our awareness well beyond name and personal history to include those who we think have hurt us on some level, forgiveness allowing us not only to let go of cords that bind us in negative ways to others but also to expand through "thresholds" or gates to include other beings in oneness with us and with Holy One.

We see Pistis Sophia wallowing in self-pity and victim consciousness and in separateness with Self-willed and the other beings that "take" her power. But did she not give away her power and give birth to these beings by descending into the delusion of separateness? As she moves through the process of confession and repentance we also see her gathering in and uplifting sparks of scattered consciousness. She gathers in those same energies that she thought were "not her" and uplifts them into Kodesh Achad, Holy One.

Here I see a parallel with the passion of Yeshua, who suffers terrifying torture and finally dies on the cross. Yet, all the while he does not resist his tormentors. He receives what they have to give, uplifting it in his body, forgiving them so that they may not be bound by the negativity of their actions or by resistance on the part of Yeshua. Instead, by loving them as God loves all beings, dark, admixed or light, he draws them in ascent into his body of the Resurrection. In this way his tormentors are not separate from him but Yeshua expands awareness out to gather them into his consciousness, offering all to the Father. In this way have we not all already been gathered by Adonai Yeshua in his realization and offered to Holy One?

This, then, seems to be our calling, to gather sparks of all that happens in our experience here, to uplift all into Hayyah Messiah. This expansion of consciousness beyond any concept of doer brings every event into the presence of God, draws all beings in ascent, so that we walk always in a Palace of Lights, gazing with awe and wonder at the astounding beauty of our Mother, experiencing the sweetness of the Father, walking as vehicles of Ratzon Elyon for the sake of all beings.

Shalom!
Anna

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#11 Postby Phillip » Tue Feb 14, 2012 10:00 am

Shalom!

In looking into the repentances here, I am most captivated by the concept of stages. In this sense, I can reflect my own experience in path where I will mentally understand a teaching, even have some experiences in discourse, meditation and such where yet still I will have stuck points with an energy or energies in relation to a teaching. I will “know better” but I won’t be able to “do better,” consistently.

There is something of a process of seeing into a dynamic, penetrating a dynamic in consciousness with the light of Awareness until the very fulcrum of an energetic matrix of bondage is seen and known. Once that Insight dawns, there is a dissolution of the entire matrix of ignorance, naturally and spontaneously. But without seeing that fulcrum, all my attempts at shifting out of this energy or shifting the energy are a kind of obfuscation, a kind of subtle self-deception, tabling the issue for later, and the issue continues in unconscious compulsion.

Something in the full expression of all Pistis Sophia’s struggles in itself seems to be a kind of looking into, a full disclosure, to Pistis Sophia herself, allowing awareness to penetrate the dynamic in this way. I have heard this process likened to the process of integration. I also think this may have something to do with how something seen in the light, recognized, becomes realized, how something Makofin, “Encircling” becomes “Panini” integrated, internalized.

So I am captivated by this concept of twelve stages reflected here of seeing into and releasing, confession being a process of seeing into, and releasing being repentance here.

I have been told by Elder Gideon that these stages of unfolding go well beyond these twelve repentances, and am interested to study Pistis Sophia to see what may be said about this theory of ‘stages’ in more depth.

May we be blessed to be liberated from darkness to enter into transcendence. Shalom!
Phillip

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Effort and Grace

#12 Postby Anna » Tue Feb 14, 2012 8:58 pm

Greetings and blessings in the Risen Messiah!

Yes, dear brother, you bring up a good point and I am enjoying the contemplation you have aroused with this post! In fact, it is shifting this present writing as contemplations continue.

More and more I am seeing that we do have to put forth our own efforts in integrating the Light into our life, and our efforts do appear linear as in a progression of steps. There also seems to be this sense that things are not so linear as they seem, and so here I am gaining appreciation of what you say about a whole matrix of energy. In looking into that statement a sense of linear and not linear is arising in mind, and I wonder if this is part of your observation here.

At this point in my experience the role of faith and how we work to co-create the conditions for grace in our lives has drawn my attention. Sometimes we progress step-by-step on the path and sometimes Mother steps in and drops incredible blessings of grace into the process, and significant leaps in development are possible. Miracles of healing in body, mind and spirit can happen in this thunderbolt fashion, and our beloved Tau often reminds us of this possibility. But then again, it is coming up that there is a process of integrating these graces over time... :)

And so we put forth our own efforts and sometimes Ma takes them up and creates wonders beyond imagination. Praise and glory to Ha-Shem! I hear Paul's words from 2 Corinthians 5:17 “So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new.”

I also appreciate what you point out in an earlier post: that we should be careful of the idea that we “don’t know,” since our Tau has cautioned us that the idea that we know or don’t know is a dangerous klippot that can catch us up and keep us tied to rigidity in the dream of worldly consciousness. My understanding of this is that any concept we attach to constricts us in our ability to open to the unimaginable possibilities for blessings from Holy One. And so, we pray for faith as well as kavannah and devekut, and that we may surrender all that we are, all that we have, including our concepts that keep us rigidly tied to the appearance of patterns. Tau Malachi has stopped me in talk about a “pattern of behavior” because in each moment we are able to choose to walk in conscious union with Holy One, to choose Ratzon Elyon over self-will. And he has also told me that this choice of God’s will is all about our devekut and kavannah in the present moment. This realization brings us great hope! As Yeshua tells us, “with God all things are possible.”

So what strikes me now about Pistis Sophia is her movement with increasing faith into new levels of kavannah and devekut in her realization of responsibility, and also in her co-labor to uplift and forgive herself and those beings she thought were separate from her and hurting her. Isn’t separation what really hurts us, that thought that we are solidly something “other”, this delusion of lack? Pistis Sophia believed very powerfully that she lacked her Light. Did she ever lack anything? Isn’t she really just moving toward awakening from the nightmare of separation?

Still, the process of awakening requires falling asleep; moving toward illumination requires ignorance and the grace to recognize that we are experiencing ignorance! I am seeing that recognition itself as miraculous, even in this moment! There is much to learn. It is all a wondrous path of discovery. Every movement on the path comes from God, whether one sees it as big or little. So I thank God for the wisdom of older siblings and our Tau, and for the blessing of community which offers a sanctuary of grace, a place for souls to be nurtured and educated.

May we pray in all things with faith, open to the blessings of Ha-Shem.
Shalom!
Anna :)

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#13 Postby Anna » Thu Feb 16, 2012 2:19 pm

Greetings!
In considering the dictionary definitions of "fulcrum" and "matrix" the idea of where we are putting our energy comes to mind. Do you mean, Brother, that this fulcrum is the support and leverage point for a matrix of delusion? If so, then it is a powerful contemplation, as it seems to say that we invest ourselves in delusions that serve to give life and power to an entire matrix of delusion. This in turn continually gives birth to further delusions until grace brings us into recognition of what we are "supporting" in consciousness. (Perhaps a contemplation of the wisdom of samekh is called for here!)

If we are supporting the delusion of a "pattern" in our life, then perhaps this becomes a self-fulfilling prophecy. Investing life-force in the concept of a "pattern" locks energy into this delusion, giving it greater leverage in our lives. Is this something of what you were expressing to us?

May all beings be liberated by the Pattern that Connects!
Shalom!
Anna

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Ransom of Self

#14 Postby sheryl » Sat Feb 18, 2012 10:30 am

Shalom Brother and Sister!

Praise and gratitude for the Mercy of El, who redeems us!

Thank you for this discussion! Something new is being seen that perhaps points to the stages that Brother Phillip is asking about.

If we consider resisting evil as missing the mark, might there be levels of confession and repentance which lead us eventually to ransom, true righteousness or giving, or full self offering?

Perhaps if we lay out stratifications of resisting evil beginning with the most basic level, that of creating strife, conflict, even war to protect name and form, moving through judgment, blame, to simple aversion to evil, we might see levels of confession and repentance that lead ultimately to the offering of name and form for the liberation of what is in bondage to the delusion of separation?

This also could be pointing to levels of integration. As we work though these levels of confession and repentance in dealing with our outer circumstances, perhaps we are integrating these various aspects of 'evil' within us. Evil here not referring to what we deem as error, but our responses to error that perpetuate separation - this struggle to protect name and form from what we are calling error.

To put this practically, might we be speaking of our response to the circumstances that arise around us? Missing the mark being the gradations from the creation of strife in response to what we deem is wrong all the way to avoiding what we feel is wrong, until ultimately bringing surrender when we, in love, offer up name and form for healing and resolution? We might also be able to see this in gradations of prayer, from give me the strength to fight this wrong, to use this name and form to bring illumination and healing, even as a ransom?

The thought also arises that these same gradations of confession and repentance might be seen in the temple offerings. Could the various offerings of beasts, blood, to the offering of incense be pointing to these gradations of self offering? Perhaps moving from offering the 'abilities' of our name and form, offering the doer to fix the problem - a beastly offering, to offering the very essence of our name and form as ransom - an incense offering?

And so might there be gradations of the cessation of the doer that can be explained as gradations of self offering, from the offering of our beastly traits to a full offering of our name and form? So that the cessation of the doer arises in full self-offering?

Could this cessation of the doer in full self offering for the healing of others be the esoteric meaning behind resist not evil?

The image that arises is the end of name and form and arising in unity with and as the fires of purification. There might even be levels of this to be seen in the Tree of Life, at Hod, and again at Binah. How curious that empathy is also called submission and splendor!

Praise and Gratitude to Imma who gifts us with understanding!

Sheryl

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Confession and Repentance

#15 Postby sheryl » Sat Feb 18, 2012 10:09 pm

Shabbat Shalom, dear Brothers and Sisters!

In further contemplation of this discussion, it comes to mind, praise Ma, that confession is the recognition of attachment to name and form - the unfolding realization that we are holding to a false self identity, and repentance is the adjustment that moves us into greater self offering.

And the word fulcrum, or support, fits into this contemplation! These points of confession, then, arising from recognition of the fulcrums of separation, or these attachments to name and form that keep us bound to the delusion of separation. And if what binds us is the same as what frees us, somehow in repentance, perhaps in the release of energy, an integration occurs at moments of confession and repentance?

May all walk in confession and repentance, bringing an increasing awareness and recognition of the sacred unity behind all things. Amen.

Sheryl

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Our Perfection, Our Liberation in Christ

#16 Postby Tau Malachi » Sun Feb 19, 2012 10:55 am

Greetings and blessings in the light of the Messiah!

This awareness of confession and repentance as the release of a false self-identity is a grand insight, for in the Living Christ and God, the True Light, we are perfect and we are without sin; just as Pistis Sophia, our soul comes from the Pleroma of Light, and the reality arising is the radiant display of our soul. In the instant we remember our source and origin, the True Light, the false self-identity with the darkness and chaos of matter passes away, and our real self-identity within the Light Continuum shines from within us, our perfection in Christ, the Human One of Light. If we look deeply into the thirteen repentances of Pistis Sophia, in truth it is not a repetition of the same repentance, as though repenting again and again for the same ignorance and sin, but rather, it is an ongoing release or shedding of various layers from gross to most subtle until the Great Natural Perfection of the True Light, the Clear Light, shines from within her. Thus, the same is true for us, that in the very moment of confession and repentance there is forgiveness and we are free from the ignorance, free from the sin, and free from it we do not return to it, but instead we live according to our innate perfection in the Living Christ and Sophia, or the Messiah and Shekinah of the Messiah.

If we inquire into the teaching of the Perfect Master, “Resist not evil,” it is in this understanding of confession and repentance. If we are speaking of a false self-identity, or we are speaking of the unreal, where is this “self” or what is there to resist in the unreal? Confession and repentance, in truth, is the recognition of what is false and unreal, and once recognized as such it no longer has any reality or power to us; in much the same way as a shadow brought into bright light, the false self-identity and evil, or negativity, vanish, never having had any independent or substantial self-existence.

Essentially, resisting evil, struggling with a false self-identity, we give it our light power and it becomes “real” to us; when instead, we recognize its true essence and nature as nothingness, and we confess and repent, no longer grasping at it or pushing it away, it becomes what it is, nothingness, emptiness, void!

Our liberation in the Living Christ is just this simple! Hallelu Yah! Praise the Lord!

May we live in Christ according to our perfection in Christ and God, the True Light!

Shabbat Shalom!
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#17 Postby Phillip » Mon Feb 20, 2012 1:43 pm

Shalom All!

I suppose within and behind my contemplation here is a contemplation in the interaction between Being and Becoming.

In each Repentance enacted by Pistis Sophia, there seems to be a recognition of Being, to some degree. In the sense of Grace as spoken of earlier, I don't think the idea I'm getting at contradicts it, but I suppose I am contradicting a notion of "done" as long as we exist here in the realm of becoming.

I wonder in this if the Grace experience spoken of that brings sudden and dramatic change doesn't negate the principle of becoming, but allows that unfolding to occur very quickly because there is recognition of the nature of becoming, and of Ain, operating even here in the realm of becoming, the principle of constant change. I wonder if this principle in Grace no longer becomes so painful and challenging to us, but becomes understood as the process of revelation, and so we open to it in the reception of this Grace?

What if we could understand that, like Pistis Sophia, we are already established in the thirteenth repentance, but that on a vital/emotional level, and at the level of becoming, this does not negate a process of unfoldment of layers of becoming, and in fact, we must fully engage whatever layer we are working with, just as Pistis Sophia does? Even as all of this process is about the liberation of Pistis Sophia, crying out in the darkness to her beloved, her activity is a process of the liberation of many souls bound up in darkness, and it is even explicitly spoken in the repentances that this was the purpose for her descent and ascent. Yet how could this be true, that she is liberating so many souls, when all the Psalms and repentances sound so PERSONAL. And this was the point I was really trying to bear down on. I wonder if this very personal tone is not hiding some great secret about the nature of Salvation?

Is all this that appears to be about us, even really about us? If the principle of co-arising is true, then the phenomena of the arising of "me" in any moment isn't me, but is an arising of everyone and everything. If this is true, why does it seem so PERSONAL?! It seems to be it's nature. But is it possible to relate to the experience of the arising of "me" as this and/both, me/everything, and relate to this "me" as Being relating with an energy display? How else could Pistis Sophia's liberation and process of confession repentance be about all of these souls bound with her? What does this say about how I relate with the arising of "me"? If I relate the Way Pistis Sophia did and does, will the empty nature of this "me" be revealed to me in ever increasing depth? Is this what each of these "stages" essentially are? Is she able to move from one to the other repentance because she recognizes their empty nature? Does this recognition of the empty nature of "me" simultaneously allow the proper full engagement at each layer for Pistis Sophia, and yet allow also the integration of the recognition of it's empty nature. Is not the liberation from that layer implied merely in the full expression of confession?

So perhaps that was a bit much, but that's where I'm coming from in this contemplation, looking into what this teaching reveals to us about the empty nature of this apparently very "personal" phenomena of "me" and asking the subtle way Pistis Sophia is demonstrating relating with this, BOTH from an apparent involvement, while also from an apparent Transcendence. I suppose I'm wondering if something of the nature of this "me" arising isn't revealed here.
Phillip

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#18 Postby Anna » Mon Feb 20, 2012 9:24 pm

Blessings in the Light!

What I am hearing in this personal feeling of layers of liberation are expansions of the "I" thought. As we move in this journey toward realization we may feel very personally the realization going on all around as well as within us. Around us people and energies are changing as we change. It is miraculous how others are also transforming, and yet, it makes sense. Tau Malachi teaches that to change the world we must change ourselves, and this happens as we move in the Spirit and experience the Gospel of Transformation. It is never just we who change.

It is almost as if our sense of "self" is getting less and less dense and expanding out from this point where we have this apparent solid "body" feeling, this central point of reference that we see as name, form, personal history. Yet all that arises still feels very personal!

Truly this is an amazing journey! Praise God!
Shalom!
Anna

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#19 Postby sheryl » Mon Feb 20, 2012 10:17 pm

Shalom everyone!

These are good thoughts and good questions!

Tau Malachi teaches that the individual consciousness, the Nefesh and Ruach of the fully redeemed individual, is Eternal, so that something personal does become Eternal, but as Sister Anna shares, it is not personal in the sense that we think of personal but a more like an individualized drop of the ocean through which the entire ocean pours.

While contemplating this topic today, fueled especially by the teachings of Elder Gideon last night in the Skype chat, something has been given that perhaps touches on the questions you have posed, Brother Phillip. Praise and gratitude to Imma.

In our discussion last night on Tzafkiel, we spoke of the karmic pattern that exists for each soul. What came to mind is a complex karmic structure like scaffolding existing in the lower or becoming aspect of our Neshamah.

It is said that we do not have karma, but are karma, so it came to mind that on some level this karmic structure is us, as seen from our lower Neshamah. And so perhaps we can say that this karmic structure is our false self - image, based on uncountable lives and the experiences of those lives?

We went on to discuss last night how this karmic structure becomes fluid and disappears when there is confession and repentance, healing and forgiveness, when there is right self identification.

While contemplating this today, this play between Being (the higher Neshamah) and Becoming (the lower Neshamah), it came to mind that the karmic structure is necessary, constructed in the play of involution, and perhaps remains as part of the lower Neshamah until arriving at the 13th Repentance, until there is a full letting go of false self identification, or identification of self as this karmic pattern or structure? And in this moment of repentance, an influx into this pattern occurs, perhaps of our higher Neshamah, as an influx of our real self-identity within the Light Continuum? A feeling of expansion and awareness replaces the feeling of restriction and bondage.

This might be difficult to explain, but could this karmic pattern be like scaffolding in the cosmic cycles of time and space, holding place for the influx of Neshamah, but disappearing when the influx occurs? This might even occur in stages, part of the scaffolding or karmic pattern remaining until full there is full influx of the higher Neshamah and full liberation.

It feels in such moments that the shift from false self-identification to true self identification results in the flow of Pure Awareness into the spaces held by this scaffolding, so that in a sense, in this way, through the karmic pattern holding place, the Neshamah becomes Aware of itself in time and space.

Until Awareness flows in - perhaps this is the ocean pouring through the drop, we are dealing with the personal as defined by the karmic pattern. Afterwards, personal is the individual drop - the space once held by the karmic structure, through which the entire ocean now pours.

Can we say that what was once a karmic structure or pattern dissolves into and thus becomes the Awareness of Neshamah in time and space?

Any corrections or adjustments to this contemplation will be gratefully received.

May all beings be freed from bondage to the false self image.


Sheryl
Last edited by sheryl on Tue Feb 21, 2012 6:40 am, edited 1 time in total.

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dissolving separation

#20 Postby Elder Sarah » Mon Feb 20, 2012 10:32 pm

Shalom!

In reading your post Brother Phillip I am reminded of saying 27 in the Secret Gospel of Mary Magdalene,

“A young lady said to Mary, When would the world be transformed? Mary said, “it will not be transformed, but it is sacred to the Mother already. When you are transformed the world will be transformed, for you are the world and the world is you. The world is changing all of the time, and yet it is unchanged. The Mother is changing continually, yet she is ever the same, yesterday, today and tomorrow. Become as the Mother and you will see the Great Transformation, yet nothing will have changed.”

This saying appears to get at the question you are asking. Am I hearing you cite a play between being and becoming and self and the world? That perception of self in being and the perception of the world in becoming?

In the illusion of separation we perceive ourselves separate from the world, so too, it appears in the same illusion we perceive our being separate from becoming. The saying quote above gets at this idea by stating “When you are transformed the world will be transformed, for you are the world and the world is you”.

The layers present in the repentances of Pistis Sophia appear to be layers of illusions of separation, almost like filters to the Light. As each filter is removed, a subtle and distinct layer of apparent separation is removed. The layers that separate ourselves from others are the same layers that separate our inmost being from the becoming aspects of our Soul, and it is interesting that these are the same layers that separate ourselves from God. The layers are shed as we open to Grace and participate in the co-creation for the conditions for Grace to move. It seems it is the vehicle of becoming that allows the influx of Grace, hence the influx of Being. Without the vehicle, without the conditions for Grace to move, how can there be an influx of Grace? In the same way, without a self, or “me” present to choose the light, how is the light ever sought? But the minute the Light is sought, somehow it is no longer about who is seeking, rather it becomes about seeking itself.

Verse 2 in the Gospel of Thomas gets at this beautifully,

“Seek and do not stop seeking until you find. When you find, you will be troubled. When you are troubled, you will marvel and rule over all.”

Notice this verse also gets at the idea of self and the world, or self and others and the idea that in transformation of self the world is transformed. If you marvel, then can’t we say that marveling influences the “all” and in this influence are not “all” uplifted? It seems we seek as “me” or “I”, but we find as “we”, because it is in “we” that “I” vanish. This “I” vanishing is not saying we walk as a salt doll back into the ocean, it is saying the idea of “I” or “me” as set apart from the “all” vanishes. Somehow this awareness begins to join the one who is seeking with what is being sought. Somehow this gets at the very idea of giving and receiving, in which, in its fruition, there is no giver and no receiver, just this fluid exchange between the Holy Spirit.

May the conditions for Grace to move be manifest, raying out amid the people and the land!

Shalom!

Elder Sarah+

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#21 Postby Phillip » Tue Feb 21, 2012 10:06 am

Elder Sarah Asked:

"Am I hearing you cite a play between being and becoming and self and the world? That perception of self in being and the perception of the world in becoming?"

Depending upon what we are talking about when we use the word, “self”, yes. In terms of the arising of a sense of self within consciousness, this “me” I am contemplating as an arising in consciousness as the apperances in a clear crystal orb, in which everything around it is displayed within it. In this sense, this "me" is a reflection of the becoming, reflecting it, yet arising in an individual’s consciousness as a sense of “me”. Yet, there seems to be the possibility of an awareness that does not participate in this phenomena of becoming, nor the phenomena of “world” either, that observes this phenomena inwardly and the phenomena of “world” outside of the individual, and is aware of this reflective quality within, and the changeable nature of both.

From this perspective, how does this Awareness, this self engage in the experience of “me” becomes the question, and is Pistis Sophia in her repentances an answer to this question in a way that fully engages this “me”, personal experience, yet in doing so, from this Awareness, this self it becomes not merely about liberating herself, but about the liberation of many souls bound up with her? And is it something she has to contrive or try to do, but merely the nature of this movement in the recognition of the nature of this arising of a "me" in consciousness?

Much is being said by several people here that is quite interesting and demands further contemplation before speaking further, but this angle stuck out to me as something I could reply to today.

Shalom!
Phillip

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A few thoughts...

#22 Postby Tau Malachi » Tue Feb 21, 2012 11:19 am

Greetings and blessings in the light of the Messiah!

It must be said that emptiness is also fullness, no-thingness is also every-thingness, for from Ain everything emanates and arises, and within Ain everything exists, and everything returns, dissolves, into Ain, No-Thingness; this is the very essence and nature of all on earth and in heaven. Likewise it must be said that the individual and the universal are complete interdependent and interconnected, existing with, in and through one another, inseparable from one another. We may speak of an individual as a person, and speak of things that are personal, but what is the nature and essence of that person and the personal?

There is something very intriguing to contemplate regarding Pistis Sophia, and the fall and redemption of Sophia. According to esoteric gospels, the demiurge and archons arise from the spiritual presence and power of Sophia; they are emanations of her power, creations of hers apart from her Divine Consort, Christ. Thus, it is her own creations that turn upon her, and that deceive and bind her, and steal her light-power! At the outset of her repentance she speaks as though they are completely separate and apart from her, or as though she has no hand in making them, and so no responsibility for what happened, but progressively this shifts, and the greater truth and reality is recognized and realized in her repentance.

Here perhaps we may recall a teaching from the Gospel of Mary in the Nag Hammadi Library. First, responding to the question, “Will matter be destroyed or not?” Yeshua says, “All nature, all formed things, all creatures exist in and with one another and will be resolved into their own roots. The nature of matter is resolved into its nature alone. Whoever has ears to hear should hear.” Then, when asked about the nature of the “sin of the world,” Yeshua says, “There is no sin, but you create sin when you mingle as in adultery, which is called sin. That is why the Good came to be with you, to enter the essence of each nature, and restore it to its root.” He continued, “That is why you become sick and die, for you love what deceives you. Whoever understands should understand.”

Now, Sophia, or the soul, forgets, as it were, that she is the emanation of the True Light, and she forgets the essence and nature of that Holy Light, its infinity and its no-thingness (Ain Sof, and Ain), and creating, or in the arising of a radiant display of her own energy or light-power, the appearance of the demiurge, archons and entirety, in this ignorance, or illusion of separation, the reality arising appears separate and apart from herself, and so she is deceived and becomes bound up in it in ignorance, forgetfulness. When we hear of Sophia creating without her Divine Consort, Christ, this is a creation arising from unconscious unity, and is an unconscious creation; creating, emanating, with her Divine Consort, Christ, this is with the Presence of Awareness (Logos), the recognition of all as the radiant display or emanation of her own energy or light-power, and as a conscious creation, all creating becoming transformed in this way.

Essentially, it is the difference between a dreamer asleep and dreaming, but forgetting that they are dreaming, and so dreaming strange and fitful dreams unaware that the dreams are their own creation, verses a dreamer who awakens in their dream, remembers that they are dreaming, and so becoming completely lucid, able to transform the dream and able to awaken from the dream, dissolving the dream into its essence and nature.

Here we may say, true confession and repentance is the recognition of the empty, non-substantial nature of what appears, sin and righteousness alike, and with regards to sin, the recognition that it is false and unreal, never having had any independent or substantial existence. When this is the case, in that very instant, sin, or negative karma, is dispelled, forgiven (or forgotten!). We may understand this in the following way. If in a dream we experience doing something quite terrible, a grievous sin, but then, somewhere in the midst of the dream we awaken in the dream, remember that we are dreaming, and so shift or transform the dream, where is the sin and the sinner? In the instant of awakening the sin and sinner vanish, and it is in this that we understand confession and repentance. It comes from an awakening of the soul in Christ, the Presence of Awareness (Intelligence), which recognizes error as error, and then shifts, instead intending and doing what is good and true. When this happens, in effect, the sinner vanishes and sin is removed. There is no going on and on about it, for there is nothing to go on and on about!

There is something that needs to be said about karma, for karma means action, cause and effect, and evolution, and while there is the relative reality of negative karma, or sin, so also there is positive karma, or merit, or righteousness. In the development and evolution of the soul, while on one hand karma is bondage, on the other hand it is also the vehicle of enlightenment and liberation; the developments and evolutions of the soul are preserved by this principle, as surely as are the obstructions. Thus, relatively speaking, there is good karma and bad karma, sin and righteousness, and before a soul can be released from bondage to the law, receiving the influx of Supernal Grace, naturally, first there must be a co-creation of the conditions necessary for the action of Divine Grace; hence, the generation of a certain degree of righteousness or merit, or positive karma. There is, indeed, no salvation, no full enlightenment and liberation through one’s own efforts, or one’s own righteousness, or the generation of positive karma, for always under the law there are also shadows generated, sin, and there is knowledge of sin and amplification of sin. Yet, first there must be a striving for righteousness, or enlightenment, and a development and evolution of the soul through which it becomes ripe and mature for the harvest, the reception of Supernal Grace. Likewise, receiving Divine Grace, then follows the co-labor and cooperation with Grace, the active process of confession and repentance, or reintegration with the Holy Light, and the full realization of our innate perfection in the Light Continuum.

If we are wise, we have every reason to attend to the generation of positive karma. Thus, as St. James teaches us, if we have faith, we will also have good works. The perfection of faith, however, is love, and in the perfection of love there is the realization of union, and there is no doer, just the doing, the loving. When there is no doer, but Divine Grace becomes the doer of all, then there is no karma, good or bad, the law is suspended, and there is true salvation, liberation.

There is something we must understand concerning true confession and repentance. It is not a focus on what we have done wrong, or our errors, but rather it is shifting our attention to focus on intending and doing what is good and true; if we fixate upon our sins, our errors, that keeps us from intending and doing what is good and true, and all we do is bind ourselves to our sin, our negative karma.

In truth, if we look into confession and repentance, recognizing and releasing a false self-identity, or self-grasping, in the very instant we repent we restore ourselves to our innate perfection in Christ, free from sin; then we are empowered to live in freedom, act in freedom, able to intend and do what is good and true, enacting love and faith, or spiritual knowledge (true gnosis). In this way, here and now, we live in the kingdom of heaven, and when we shed our physicality at the end of this life we will abide in the kingdom of heaven, not experiencing death.

If we wish to speak of our true “self-identity,” it is Sophia and Christ, or the Person of Light in us; and this is, indeed, our holy neshamah, and the supernal zelem (image) associated with neshamah, our image or appearance in the Pleroma of Light. The more ruach and nefesh are the expression of this image and neshamah, the more neshamah is embodied, and so ruach and nefesh are uplifted into neshamah, being the intention and action of the holy neshamah in the Messiah.

In the embodiment of our holy neshamah, though, there is less and less self-cherishing or self-grasping, and therefore the play of egoistic desire and fear disappears, and instead of self-will, there is God’s will; neshamah holds the knowledge of God’s will, and as more and more we embody neshamah, our intention and desire is to do God’s will, which is the true will of our heavenly soul, neshamah.

Here we may remember an essential teaching. When your will becomes God’s will, then God’s will becomes your own will. In this, perhaps, we may understand the power of God with living tzaddikim and the wonders they perform through the power of God, their thoughts, words and gestures being the expression of God’s word and will, and so things tend to transpire as they intend, envision and speak, moved by God’s presence and power. As Adonai Yeshua teaches us, if and when we enact God’s will with our mind, heart and life, then we are no longer the doer, but God, the Living Father, is the doer.

Naturally, when the will of the Infinite and Eternal is enacted, embodied, that action, that embodiment, is in the Infinite and Eternal, for it is the manifestation of the Infinite and Eternal, and so that soul, that person, is uplifted into eternity and abides among the living ones, the immortals. Praise God!

These were a few more thoughts I was inclined to share, but now my inclination is a prayer, a blessing and silent communion.

O Adonai, we praise and we bless Your Holy Name, and we pray, may You and Your Holy Name be one on the face of the earth this day; O El Shaddai, we pray, may Your Holy Shekinah take up our person and life this day, living us and bringing glory to You (Atoh). Amen.


Peace be with you!
Tau Malachi

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The Empty Dalet

#23 Postby sheryl » Fri Feb 24, 2012 12:39 pm

Praise to you, Holy One of Being, Praise to your Holy Name.

Here we may say, true confession and repentance is the recognition of the empty, non-substantial nature of what appears, sin and righteousness alike, and with regards to sin, the recognition that it is false and unreal, never having had any independent or substantial existence. When this is the case, in that very instant, sin, or negative karma, is dispelled, forgiven (or forgotten!). We may understand this in the following way. If in a dream we experience doing something quite terrible, a grievous sin, but then, somewhere in the midst of the dream we awaken in the dream, remember that we are dreaming, and so shift or transform the dream, where is the sin and the sinner? In the instant of awakening the sin and sinner vanish, and it is in this that we understand confession and repentance. It comes from an awakening of the soul in Christ, the Presence of Awareness (Intelligence), which recognizes error as error, and then shifts, instead intending and doing what is good and true. When this happens, in effect, the sinner vanishes and sin is removed. There is no going on and on about it, for there is nothing to go on and on about!


In this teaching I am hearing the mystery of dalet.

Blessed are the poor in spirit [dalet], for theirs is the Kingdom of Heaven.

The poor in spirit are those who walk in confession and repentance, continually letting go of the false self image, and walking in an expanding Presence of Awareness. Dalet representing these gateways, the points of letting go of the false, that without root, becoming empty and allowing consciousness to move into, or be filled with, an increasing Presence of Awareness.

May Adonai guide all beings into poverty of spirit, awakening them to a knowing of their true self in Christ.


Sheryl

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Lamb & Door

#24 Postby Tau Malachi » Thu Mar 01, 2012 8:52 am

Greetings and blessings!

Yes, in that poverty is associated with Dalet, "poor in spirit" may allude to Dalet, which means "door." With the mention of Dalet I cannot help but think of a teachings from the Gospel of St. Philip, "Do not despise the Lamb for by it your see the Door."

As much as living in repentance, or reintegration with the Holy Light, so the being "poor in spirit" suggests being empty of oneself so as to be filled with the Holy Spirit, the Spirit of Truth or Enlightenment.

Peace be with you!
Last edited by Tau Malachi on Tue Mar 06, 2012 7:58 pm, edited 1 time in total.
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Dalet and Gimel

#25 Postby sheryl » Tue Mar 06, 2012 5:43 pm

Thank you, Dear Tau.

I cannot help but marvel while contemplating the aleph-beit, in seeing how the essential elements for both the involution or development of individuated consciousness's and their evolution or conscious unification with the Light from which they came have been in place since the beginning, even before the beginning, in the realms of pure potential.

Praise to the Holy One of Being, from whom flows all that is required for the fulfillment of Divine Will!

Sheryl


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