Transformation: The Life Divine

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Tau Malachi
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Transformation: The Life Divine

#1 Postby Tau Malachi » Sat Apr 16, 2005 10:41 am

At the heart of the Sophian view is the Way of the Weave or Way of Transformation. It is called the Way of the Weave because it weaves the Four Ways: Knowledge, Devotion, Psychic Control and Action into one Way, a Path of Integral Self-realization. It is called the Way of Transformation because the View of the Way transforms every aspect and activity of life into a vehicle of Self-realization (God Realization). According to the View of the Way of Transformation the spiritual and material worlds are inseparable from one another, completely interconnected and interdependent, so that acting in one we act in the other – everything in the material dimension is talismanic of the play of forces in the inner dimensions of the spiritual world.

With this view in mind, we may share a simple practice integral to the spiritual life as taught in Sophian Gnosticism. In everything we do we can remember God, the Holy One of Being, and contemplate the mystery of the play of spiritual forces. It is simple, let whatever you do remind you of the Holy One, and look and see the spiritual mystery connected with it.

For example, if you experience love, then let your love remind you of the love of God, so that through your love you cleave to God and you become aware of God’s love for you – of God giving Godself to you. If you experience fear, let it remind you of the fear of God, of Holy Awe and of Gevurah. When you eat remember God as the source and sustenance of all, and the mystery of the exchange of sparks, and have the intention to gather all sparks into the mystical body of the Risen Savior. Indeed, this can be done in any activity, even such an activity as using the restroom, for when you use the toilet you may be reminded of God as the Truth and Light, and the need to choose the Truth and Light over the Falsehood and Darkness, and thus you may consider yourself in the action of separating the not good from the good – choosing life.

It is much like when we awaken, and upon first arising we give thanks to the Holy One of Being for life and the dawn of the new day, and then as we wash our hands and face we consciously purify ourselves of any and all negativity, and then we consecrate ourselves to the Divine as we engage in morning practice. The simple activity of washing our hands and face is transformed into a vehicle of holy remembrance in this way.

There are many practices like these that can be shared, however it is very powerful if you use your creative capacity and generate your own prayerful contemplations with various activities, and arrive at your own insights into the spiritual mysteries transpiring within and behind them.

Here we may say, things are made sacred by our reverence, and that the whole of life is purposeful and meaningful when we imbue it with purpose and meaning.

Life can be a constant communion with the Divine, the remembrance of our Holy Root, and to the extent that we remember we embody something of that Good.

May we know the Mother in all that we do, amen.

Blessings & shalom!
Tau Malachi
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Ecclesia Pistis Sophia

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#2 Postby lleyr » Tue Apr 19, 2005 5:35 pm

Greetings Malachi!

Thank you for this reminder. I was discussing this very topic with someone last Saturday. The Kingdom is trully all around us - unfortunately sometimes we don't look & see.

As you know, my youngest son is Bipolar and has been going through a really tough time this past couple weeks. In the past my reaction would have been one of despair, but I've noticed that this time I am seeing this more as a process and an opportunity for our family. The only thing I can attribute this change to is my spiritual practice.

Thank you so much for your teaching!
Blessings, Mark

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Fear of God

#3 Postby Guest » Wed Apr 20, 2005 7:28 pm

"If you experience fear, let it remind you of the fear of God, of Holy Awe and of Gevurah. " - Tau

Tau,

I'm getting acquainted with the sophian view and since I have had studies in kabbalah and many other mystical paths including Hinduism, this statement brought me to a question.

Its normal for an aspirant at first to have awe of God, after all we are taught in our Chrisitan dogmatic views to be God fearing. To me, this is the most diseased thinking that could develop in any relationship, whether with God or with a fellow initiate. To fear God is to feel extremely separate from God, a disassociation. It's this very thinking that creates dogma after dogma to manifest. Honoring the Power of God is fine, embrace that, but not fear.

I see this as a normal state, to fear God in the beginning, but if it continues when one is walking the path, there is an integration that is not happening. It's a huge clue that the initiate is not understanding deeper levels of relating or experiencing deeper states of consciousness. (all relating is relating to the divine as all relationships are mirrors) This goes the same for God.

In my past, being a devout devotee to Kali and in the last few years studying the Gospel of Sri Ramakrishna, he confirms what I have been saying all along, that to be God fearing is a mistake. If one is surrendering to God the fear MUST dissolve. It must give away to safety - a divine safety to trust that God will protect and God will cherish and love the initiate/chela/disciple as Her own. I'm sure none of this is foreign to you, Tau, however, why encourage fearing God in the teachings or in the Sophian way?

If one feels fear, one feels separate. There is no union, there is no communion - only fear. Isn't it more effective to encourage disolving the boundaries that we've created in our own minds that keeps us separate 'feeling' from our Beloved, our Ma or our God?

If I were to witness a fear of God that I had in my consciousness, it would be a huge red flag that an integration has NOT happened. This is a huge hurdle for initiates to face. I've even seen Swamis from India and various sages ncourage the fear but its not neccessary when one is sweet and approaching God as their beloved. It's just not neccessary.

I apply the same Toltec agreements, don't take it personally and don't assume anthing. Fear of God is to assume God is against you. When one think God is against, one takes it personally and creates a drama. Once we create this emotional drama, we create cirumstances by which we experience outer manifestations of something to Fear as if its coming from God, but really it's our own consciousness.

Awe, Power and Love of God is righteous, but fear of God is showing one with gnosis the initiate is still missing the mark. The very act of kundalini rising is 'awe'some, but nothing to be afraid of. To fear this happening would be to prevent it from happening all together.

Do you see how this all relates? I would love to hear your comments on this.

Basantidevi

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Holy Awe

#4 Postby Tau Malachi » Thu Apr 21, 2005 12:51 am

Greetings Basantidevi!

Here you will notice that I define "fear of God" as holy awe and a focus on the mystery of Gevurah on the Tree of Life; so what I'm speaking about is a drawing out of the holy spark in what may initially be an egoistic fear and elevating it by way of turning one's mind and heart to the Holy One. Essentially, I'm speaking of a transformation of fear into awe, and suggesting that even something apparently negative can be cultivated among the yechudim-unifications.

The issue of using fear is actually an important one, especially for the novice practitioner, for it is not uncommon for fear to arise in early spiritual or mystical experiences with a novice - which, of course, represents an obstruction and something in need of integration. Instead of fighting it the practitioner can move through it and transform it, thus allowing the fear to lead to holy awe, and perhaps even wonder. It is much like a mountain climber who must turn fear into something of a thrill and channel the energy in another way to be successful.

There is no doubt that a literal "fear" of God is klippah or obstruction, but the question becomes how to work with whatever arises in a productive and beneficial way.

What we find is that when we link our experience to the Divine, drawing out the holy spark, it is naturally and spontaneously transformed. It may take a bit of practice, but ultimately we find this very effective.

The aim of this practice is keeping the Divine in one's mind and heart, and using whatever is happening to turn one's mind, heart and life to the Divine.

May the Mother bless us with eyes of awe and wonder, amen.

Blessings & shalom!
Tau Malachi

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Ecclesia Pistis Sophia

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focusing on the Good on God.

#5 Postby Marion » Sat Apr 23, 2005 12:47 pm

Shalom! :lol:

I am intrugued by the practice that was given by Malachi in the original post, "Let whatever you do remind you of the Holy One, and look and see the spiritual mystery connected with it."
This is an extremely powerful practice, because in it, one cannot help but focus on all that is good, on God. There would be no room for Klippot-husks or shells of darkness to enter in. This is a teaching that is often spoken. That, when one is filled with light, there is no romm for darkness to enter in. Malachi often illustrates this with a story, say you walk into a dark room, and you want to see, so you reach over and turn on the light switch. This practice, in my experience, seems to naturaly produce awe and wonder of the Holy one. Because, how wonderfull (Full of wonder) is it that the Holy one is so amazing that the Holy one may be seen in everything? inwardly and outwardly! It is often said that negitivity is a break in Kavanah-consentration. This is another way that negitivity is dispelled by this practice.
May we be so blessed as to see the Mother in all things!
Amen.

Blessings,
Marion.

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Re: focusing on the Good on God.

#6 Postby Basantidevi » Sat Apr 23, 2005 1:28 pm

[quote="Maid Marion"]Shalom! :lol:

I am intrugued by the practice that was given by Malachi in the original post, "Let whatever you do remind you of the Holy One, and look and see the spiritual mystery connected with it."
This is an extremely powerful practice, because in it, one cannot help but focus on all that is good, on God. There would be no room for Klippot-husks or shells of darkness to enter in. This is a teaching that is often spoken. That, when one is filled with light, there is no romm for darkness to enter in. Malachi often illustrates this with a story, say you walk into a dark room, and you want to see, so you reach over and turn on the light switch. This practice, in my experience, seems to naturaly produce awe and wonder of the Holy one. Because, how wonderfull (Full of wonder) is it that the Holy one is so amazing that the Holy one may be seen in everything? inwardly and outwardly! It is often said that negitivity is a break in Kavanah-consentration. This is another way that negitivity is dispelled by this practice.
May we be so blessed as to see the Mother in all things!
Amen.

Blessings,
Marion.[/quote]

Greetings.

But there are two sides of the Tree. The Night and Day side. Fear to me would be the Night side. However, when there is total integration of duality, this ceases to matter. Fear however, will prevent all integration.
However, Shamans enter the dark to bring the light to it. They are totally comfortable doing this as the dark is not even fearful to them because they know it's nature and they have integration (if they are effective shamans)

When mentally focusing on the Good, it doesn't mean the emotion fear, which is thicker and dense in energy intelligence, is not there unconsciously. An example.... when a teacher berates a person for doing something perceivably wrong, lets say by the means of Geburah, the teacher thinks she is doing good, however the diseased poisonlike fear lingers and is remembered and prevents integration. Its mentioned in hinduism that the divine children are fearless. This means totally integrated, not mean spirited or self indulgent in the energies of Geburah. No Child of God would inflict geburah onto another by an indulgent whim because karma does that anyway. Good is a quality, so is fear. But integration is beyond both. It brings real peace. Sometimes a superficial peace to focus on Good shoves 'bad' in the dark closet just waiting to pounce out to be integrated.

Good/Bad Dark/Light. In this duality there is no integration. Only the absense of fear in the communion of the Holy One will bring integration.
We can say 'Fear' - God is there too. 'Good' - God is there too. Yes, this is a great practice however, What creates integration to y'all? Is it a random happening on the Gnostic path? Thinking Good is THINKING. It's mental. Fear is a feeling based off fragments that create divided thinking. Heal the thick unconscious emotional fear on every level that we've been taught to avoid (because its murky) and viola - an integration happens.

I'm not sure if I am getting my point across here, but I hope. Thinking good things is only thinking. That is all.

BD
Blessings...:)

Tau Malachi
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Good Medicine

#7 Postby Tau Malachi » Sat Apr 23, 2005 3:11 pm

Greetings!

I would not say that integration is by any means "random" on the Gnostic path, any more than I'd make that statement of any other version of the spiritual path or path to enlightement. However, it is relative to each individual, and each practitioner must be present right where they are, for that is the ground in which their spiritual labor will take place, and it is the ground in which the enlightement experience will unfold for them.

Behind any spiritual practice or method there is much more to be said than when given in the form of a general or public teaching - one must learn how it is correctly applied through experimentation and experience, and it must be creatively applied, customized, if you will, by the individual.

Likewise, it must be understood that methods are like medicine - the right method must be used corresponding to the dis-ease in consciousness, one might say, just as the right medicine is based on the proper diagnosis of an illness in the body. One uses practices as needed, just as one takes medicine as needed - at least this is the Sophian view of spiritual practice.

Indeed, we certainly hope the practice of 'seeing the good' and 'cultivating the good' goes deeper than only thought and thinking - but positive thought and thinking is a good place to start for many individuals. Likewise, we certainly hope that it is understood that such a practice ultimately includes seeing the good in what may be deemed as "bad," drawing out the holy sparks from within the klippot (hence, that it is not not an avoidance). We hope any given teaching or practice is understood in connection with the entire body of teachings, and not taken out of its proper context - for when taken out of their proper context teachings themselves can be sorely misunderstood, distorted and become poison, as the plight of radical fundamentalism in religion well teaches us.

Here we must speak a simple truth: Remembering the Divine within whatever may be transpiring will naturally help to align the mental, vital and physical consciousness with the Light; likewise, the practice of seeing the good in ourselves and others will empower us to deal with the appearance of shades and shadows - with spiritual self-worth we confront challenges much more effectively.

It's all about skillful means and steps along the way - all depending on "where" a peson finds him or herself. In this sense, there must be an entire range of spiritual practices, from very simple and basic to those more subtle and sublime, from very gentle to very intense. What is interesting is that the most simple and basic practices take on subtle and sublime meaning as we progress along the way - there is just the spiritual life and practice, no goal but the path.

With everything we may say, there is a middle way.

May the Mother Spirit guide us to right practice, amen.

Blessings & shalom!
Tau Malachi

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Ecclesia Pistis Sophia

Marion
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magnification

#8 Postby Marion » Mon Apr 25, 2005 5:52 pm

Shalom!

How do we become more compassionate?

Compassion is a state in which we feel most connected to beings. When we are compassionate we are aware of beings joy's and sorrows, of their struggles and strengths. This seems to be a natural product of the spiritual life and practice. The practice that was given- Let whatever you do remind you of the Holy One and look and see the spiritual mystery connected with it. The Holy one is often called the One, or the One without end, this force is in everyone and everything. Therefore, by engading in this practice, it would seem that one would come closer to unification with the One, or self realization? In contemplating this practice, I realized that thoughts and thinking is so imediate to our experience, we are continualy rating thoughts in the mind, therefore, if one turns all of ones thoughts toward God, then it would seem that one would naturaly experience something of this unification with God? This seems to be very skillful means.

In speaking of the practice, it was said, "if you experience love, then let your love remind you of the love of God, so that through your love you cleave to God and you become aware of God’s love for you – of God giving Godself to you"
In my experience, it seems like this practice magnifys the Holy One in everything that we do, wether mundane or supra-mundane.
Which seems to be the perfection of practice. However, this labor never ceases, which is the joy of the path.

Oh Divine Mother, Holy Shekinah, Praise be unto you, that we may know you!
Blessings and Shalom!
Marion


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