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Psalm 71

Posted: Wed Oct 26, 2005 9:21 pm
by Phillip
I am enamoured with this psalm currently, because it seems to have in it a message of persistence:

10 For my enemies speak against me;
those who wait to kill me conspire together.

11 They say, "God has forsaken him;
pursue him and seize him,
for no one will rescue him."

12 Be not far from me, O God;
come quickly, O my God, to help me.

13 May my accusers perish in shame;
may those who want to harm me
be covered with scorn and disgrace.

Here we have the common request for aid from the Wrathful countenance of God, Elohim, for aid against his enemies. But this psalm get subtle. Later on he says,

20 Though you have made me see troubles, many and bitter,
you will restore my life again;
from the depths of the earth
you will again bring me up.

21 You will increase my honor
and comfort me once again.

22 I will praise you with the harp
for your faithfulness, O my God;
I will sing praise to you with the lyre,
O Holy One of Israel.

So in one place, he blames his enemies for his pains and troubles, in another he give the responsibility to God for what is delivered unto him. What David might be revealing here is a knowledge of the nature of Elohim, which is the diversity of divinity, which can manifest in peaceful, blissful and wrathful forms. Even evil is a secret manifestation of the Holy Spirit, and David seems to be acknowledging this here. Though evil may be ignorant of it's operation according to the will of the Lord God, David acknowledges it and declares it here, reminding himself, it seems of this quality of all of his trials, that, ultimately, they are a gift from the Lord God, even if the don't appear to be on the surface.

But he also exemplfies the attitudes presented by James in his Gospel, Chapter 1, verse 2 where he says, "whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance;" Similarly in this Psalm we have the lines,

11 They say, "God has forsaken him;
pursue him and seize him,
for no one will rescue him."

12 Be not far from me, O God;
come quickly, O my God, to help me.

13 May my accusers perish in shame;
may those who want to harm me
be covered with scorn and disgrace.

14 But as for me, I will always have hope;
I will praise you more and more.

15 My mouth will tell of your righteousness,
of your salvation all day long,
though I know not its measure.

16 I will come and proclaim your mighty acts, O Sovereign LORD;
I will proclaim your righteousness, yours alone.

Note the transition from the trials and tribulations to the declaration of his persistence! "But as for me, I will always have hope; I will praise you more and more." Despite this persecution, despite his troubles, he declares his determination and faith in the the Lord God. And here is a two-fold activity, which proposes an interesting possibility:

Does the fact that David is faithful and persistent in his faith cause the Lord God to have mercy on him and deliver him from his trials, or is David's persistence in faith an energy in itself that shifts the trials? I imagine there is an and/both activity going on with this. But this is just some fuel for contemplation.


Posted: Thu Oct 27, 2005 2:41 pm
by Marion
Shalom Phillip!

This Psalm is a wonderful teaching on how to transmute and transform everything that manifests in our lifes into a vehicle for the light transmission, specifically things manifesting on the side of judgement.

As you said, this psalm is directly talking about the divine name Elohim, because it is the name associated with the pillar of severity on the tree of life, the side of judgement. Perhaps that is part of the reason that Elohim means "the one and the many", because separation, plurality, is what breeds evil.

It seems that this psalm is a teaching on how to stay centred in the midst of trial and tribulation. because there seem to be three main types of verses

1-those that praise God, e.g verse 19, "Your rightiousness reaches to the skies, O God, You who have done great things. Who, O God, is like you?"

2- those that ask God not to lead one into trial e.g, verse 9 "Do not cast me away when I am old, do not forsake me when my strength is gone." these seem to be used as a confirmation of ones faith, these seem to ment to be said more to oneself than any outside source.

3- those that tell of the fate of evildoers, e.g verse 24 "...for those who wanted to harm me have been put to shame and confusion."

We can use this three fold action anytime we find negitivity inwardly or outwardly in our lifes; (because the pslams must first be veiwed as an inward event in consciousness) first, praise God, remember the light within and all around, in everyone and everything. Then aknowledging this missing of the mark, and asking for forgiveness. It is basicaly, a teaching on how do confess and repent inwardly, with yourself and God, this is how any repentance must start, and then if one needs to tell someone outwardly, they may.

A good question in this psalm is How do we remember God and remember the light in every action throughout the day? The answer seems to lay in a seal for partzuf practices in the tradition, "At the conclusion of the practice, seek to know everything as the radiance of the partzuf, everything that you see is the body of the partzuf, everything that you hear of the voice of the partzuf speaking to you, everything that you smell is the perfume of the partzuf etc... this is a beautiful practice in and of itself! and many wonderful things may transpire for those who engadge in it. If we can see trials as the Holy One speaking to us, how could we not be moved to pray? to thank and bless the One for providing us with such a teaching. It seems that, in my own experience, it is easier to see the judgement of Ha-Shem as a blessing if we make a habbit of praiseing Ha-Shem regularly througout the day, and remembering the light with, in and all around. Then it becomes second nature. I have also found that setting up small altars througout the house as well as a main one for practice helps as well, so that one can remember the last supper while one is cooking, or our Lady Magdalene anointing the feet of our Lord while sitting on the couch etc... This seems to be what shifts trials in life, if one can stay centred, in the light. It might not shift what happends outwardly, the universe has a much broader range of vision than we do, but practice helps to shift or relationship with life and what's happening.

May the Holy One Bless You and Keep You, Now and Always, Amen,

Blessings and Shalom!


Maon - Dwelling Place

Posted: Sun Oct 30, 2005 10:05 am
by Tau Malachi
Greetings Phillip and Marion!

This psalm is quite delightful, a psalm of taking refuge and praise, and a prayer for Divine protection.

There is a “secret” name of God implied, but not spoken: Makom, which means “Place.” It appears, for example, in the Sefer Yetzirah when it says, “If your heart runs, return it to the place (Makom).” God is our Dwelling, we live and move and have our being in God, and God as the Holy Shekinah indwells us; specifically as the Light-presence (Christ) and the Light-power (Holy Spirit).

The word for holy sanctuary actually used here is Maon, literally “rock of habitation” or Dwelling Place; there is a feminine connotation, for something akin to a cave is implied by this word, hence an “earth womb.” Of course, in Christian terms we cannot help but think of the empty tomb, the two holy angels that were in it and the Risen Christ. Ironically, both Makom and Maon are names of heavens, the sixth and fifth heavens corresponding to Gevurah and Tiferet, respectively. Tiferet is the Christ Center on the Tree and Maon is the first of the heavens in the Upper World, the spiritual planes beyond the causal plane. Thus, David is praying for the refuge of the upper heavens beyond the causal matrix that dominates the lower heavens, seven earths and Gehenna.

Given that it is said, “Do not cast me off in the time of my old age; do not forsake me when my strength is spent,” and the refuge of a specific heaven is invoked, on an esoteric level this psalm may correspond to a prayer for Divine protection during the transition we call “death.” Yet, at the same time it is a prayer for the extension of life – a submission to the Divine Will, whether remaining in the body or out of the body, either way. Verses seventeen and eighteen also support this esoteric interpretation and directly mention the “high heavens.”

Yahweh, Elohim and Elohi are the principle divine names used in this psalm – Yahweh indicating Grace, and Elohim indicating the Judgment of God manifest as Divine protection, and Elohi (my God) indicating the presence of God that is known inwardly and through which we are able to cleave to God and experience rapturous union with God.

In speaking of the diverse appearances of Elohim, peaceful, blissful and wrathful, all according to the state of mind and heart of the one who is looking, you might recall descriptions of the sixth heaven through which souls must pass to enter into Arabot, the seventh and highest of the heavens. The sixth heaven, known by the name Makom, contains all of the judgments of God, and when described sounds more like a hell than a heaven, yet the righteous experience Makom as a heaven. The implication is the cessation of dualism in consciousness, at least in terms of the radiant display of consciousness or the soul.

Underlying David’s song of prayer is the desire to serve God and to facilitate the Divine Illumination of others – hence, the Great Work. Thus, as much as a prayer for the dying (or for long-life) it is a prayer for empowerment in the Great Work, according to the oral tradition on the psalms. The two go hand in hand very well, for to serve the Divine Will and Divine Kingdom, first we must pass through the mystical death – we must die and be reborn of the Mother Spirit. Here we understand how these two intentions are joined and a third theurgic intention for this psalm – a prayer for mystical death and rebirth (IAO).

Let us pray to the Great IAO – take us into your womb! Amen.

Shabbat Shalom!

Station of Psalm 71 in Pistis Sophia

Posted: Sun Oct 30, 2005 6:16 pm
by Doug M
Greetings, all!

I am intrigued by this psalm's position in the Pistis Sophia as the second of the utterances leading to elevation and deliverance. Are the three themes mentioned by Marion - giving praise, asking for deliverance from evil or temptation, and speaking the fate of evil-doers - found in progressively refined forms throughout the ascent of Pistis Sophia? Or is there a quality unique to this psalm that qualifies it for its particular position in the hierarchy of psalms? If so, what words or phrase might best sum up its unique quality?

Blessings to all,

Sophia's repentance

Posted: Mon Oct 31, 2005 6:39 pm
by Tau Malachi
Greetings Doug!

There is something of a plight that comes with aging and a greater duration in bondage to the Ignorance, the Forgetfulness; as time passes and we become involved in the world, more and more we may forget the True Light (the Source), and the Soul of Light that is in us – it is essential that we remember and invoke the Light from the outset of the path. The second repentance of Pistis Sophia reflects this, and if we look into the second repentance and Psalm 71 we will find deep connections.

Though in the Pistis Sophia an “interpretation” of Sophia’s repentances is given through psalms and odes, actually it is reverse – esoteric interpretations of psalms and odes are being given, so that we might have keys to a Gnostic interpretation of them. For example, in speaking about “enemies” and “evil doers” and such, we know in Gnostic interpretations they are speaking about the demiurge and archons – cosmic and spiritual forces of an admixed and dark nature. Likewise, in speaking about God, we know they are speaking about Light: the Light-continuum, Light-presence and Light-power; hence, we know everything is a play of Light and Shadow.

What is the esoteric meaning of “repentance,” according to Pistis Sophia? It is Reintegration into the True Light – the cessation of fundamental dualism, the very essence of which is recognition and realization of the True Light, in a word Holy Remembrance.

The first direct connection between the second repentance and this psalm is the invocation of refuge or sanctuary – the power of salvation, which we are told is the “Light of lights.” This power of salvation is the “mysteries” of the True Light; hence, Gnosis of the Light, Union with the Light.

What is essential is the term “emanated,” for what is emanated is inseparable from the source of emanation; hence, the process of reintegration.

The second direct connection is knowledge of the source from one’s beginning, tied to the awareness of emanation – from one’s youth or origin; hence, reintegration through remembrance/awakening.

The third direct connection is that Pistis Sophia invokes sanctuary in the upper aeons, just as in the corresponding psalm refuge is invoke in the upper heavens – spiritual abodes beyond the causal matrix of creation. The gnostic aeons and heavens may be seen to have a direct parallel in Pistis Sophia, though in Gnostic thought such realms are also entities, reflecting something of the Gnostic experience during altered states of consciousness.

Along with these connections there is the play of the same basic theme and tone between this psalm and the second repentance of Sophia

The interplay between the first and second repentance is very interesting – in the first there is the recognition of the extremely dire state of Ignorance, and in the second there is a shift towards seeking the mystical death and rebirth, as we see in the corresponding psalm. This, of course, is the natural result of recognizing the Ignorance – a process of mystical death and rebirth is initiated, as the old illusory self passes away in the remembrance of the True Self – the Person of Light. Also, we see in both a call for empowerment to endure in order to complete the Self-realization process.

These are a few connections, no doubt others may be drawn out as well – these repentances and corresponding psalms/odes run deep and are multilayered teachings.

On a side note, it is ironic that as this teaching is spoken by the Master regarding the restoration of the Sacred Feminine on a cosmological level, St. Peter arises afterwards with an assault on St. Mary Magdalene, who is a direct personification of Daughter Sophia, the Holy Bride.

May the Bride’s reception be fulfilled among us, amen.

Blessings & shalom!

sacred and mundane

Posted: Sun Nov 06, 2005 11:56 pm
by Marion

It is very intriguing, reading this psalm again but with the vision that it is speaking about a mystical death and rebirth, it becomes an entirely new psalm!

If we interpret all characters in the psalm as internal then it becomes a prayer of denying the validity of inner demons-inner persecutors. Which seems to be what mystical death is; the death of inward shades and shadows, and the rebirth of the soul of light in us. I suppose the degree to which we cling to these shades is the only thing that would make mystical death painful. Maybe the whole point to mystical death is making it so one no longer desires to cling onto these shades, one no longer desires the symbiotic relationship.

Verse 6“…it was you who took me from my mothers womb.” seems to point to the teaching that everything one has is given to one by the mother spirit, and everything that occurs is a teaching from the mother spirit. Which is very beautiful because to surrender to view the world and everything in it a granted by the mother; that way, how could anyone complain about not having enough, etc…?

This relates to the continual mention of “mouth” in the psalm. Mouth is a cognomen for Malkut, which represents the material universe on the tree of life. So, these mentions of ones mouth continually singing praises to the Holy One, are they prayers to draw ones Neshamah- (Holy soul), into ones Nefesh- (earthly soul or life display)? This method of surrendering to the Holy One mentioned above seems to be also a way of drawing the spiritual into the material, making to difference between the sacred and mundane.

Blessings and Shalom!

Posted: Mon Nov 07, 2005 5:02 pm
by Tamara
I've enjoyed so much the insights everyone has brought to the meaning of this psalm. I'm going to bring the focus back for a moment, though, from the mystical and symbolic to the more literal.

I'm struck by the repetition of the theme of birth to old age here, in that the psalmist says first "For you, O Lord are my hope, my trust, O Lord, from my youth. Upon you I have leaned from my birth: and a few verses later says "Do not cast me off in the time of old age; do not forsake me when my strength is spent."

Later he repeats this theme: "O God from my youth you have taught me"...So even to old age and gray hairs, O God, do not forsake me"

While I can see this as asking for protection at the time of death, I also see these repeated phrases as poignant recognition of the difficulties of old age and asking that whatever else one may lose, looks, strength, even the mental accuity necessary to remember to pray, that God not forsake the person. I hear this as the psalm of someone old enough to see the freight train of aging and diminished capacities coming at him. What an awful thing it would be to feel one's ability to pray, meditate, study, or even remember the name of God slip away.

Along with every other aspect of this richly complex psalm it can be a reminder of the importance of care and compassion toward the elderly.

In the love of the Mother Spirit,

Psalm 71 and the Second Repentance

Posted: Mon Nov 09, 2009 10:40 am
by Phillip
Psalm 71

1 In you, O LORD, I have taken refuge;
let me never be put to shame.
2 Rescue me and deliver me in your righteousness;
turn your ear to me and save me.
3 Be my rock of refuge,
to which I can always go;
give the command to save me,
for you are my rock and my fortress.
4 Deliver me, O my God, from the hand of the wicked,
from the grasp of evil and cruel men.
5 For you have been my hope, O Sovereign LORD,
my confidence since my youth.
6 From birth I have relied on you;
you brought me forth from my mother's womb.
I will ever praise you.
7 I have become like a portent to many,
but you are my strong refuge.
8 My mouth is filled with your praise,
declaring your splendor all day long.
9 Do not cast me away when I am old;
do not forsake me when my strength is gone.
10 For my enemies speak against me;
those who wait to kill me conspire together.
11 They say, "God has forsaken him;
pursue him and seize him,
for no one will rescue him."
12 Be not far from me, O God;
come quickly, O my God, to help me.
13 May my accusers perish in shame;
may those who want to harm me
be covered with scorn and disgrace.
14 But as for me, I will always have hope;
I will praise you more and more.
15 My mouth will tell of your righteousness,
of your salvation all day long,
though I know not its measure.

The first line of this psalm is very interesting in educating us about the powers of spiritual remembrance on the inner planes, in death and dying, as well as movement in the inner planes when compared to the second repentance of Pistis Sophia to which it is attributed. The psalm states, “In you, O LORD, I have taken refuge;” the statement here parallel’s Pistis Sophia’s statement, “. 'O Light of Lights, I have believed in thee.” Here we see the power of a thought, a belief or an intention in the inner planes. Just as the Pistis Sophia’s thought and desire in unconsciousness was enough to propel her downward, so too is just such a movement her means to ascend. We learn that “belief” on the spiritual planes is the equivalent in this realm to, “refuge.” This also educates us that what plays out on the inner and spiritual planes plays out in the world. That one takes “refuge” in one’s heart, mind and belief, there is a spiritual energy intelligence that moves with us and as us on the inner planes, and that becomes a place of “refuge” from the activities of spiritual forces and wickedness that would attempt to undo us or use us for their own ends.

More about this fortress is revealed by further parallels to the psalm as well as the repentence:

3 Be my rock of refuge,
to which I can always go;
give the command to save me,
for you are my rock and my fortress.

The repentance to parallel this states:

3. Let the power of thy light save me and carry me to the aeons on high, for it is thou who savest me and takest me to the height of thy aeons. 4. Save me, O Light, from the hand of this lion-faced power, and from the hands of the emanations of the deity, Authades.

These internal worlds that are the “rock of refuge” to which we can “always go” and the “rock and fortress” seem to be these “aeons on high.” Not only this, but Pistis Sophia has already communicated to us how we move through these “aeons.” It is as simple as the power of thought. What is not so simple, is the conscious direction of thought in these increasingly subtle planes.

To speak of this, I want to convey an experience I’ve had in dream. I was in this place that was filled with disciples, and the room was filled with visible light, as well as light that I could feel in my dream body. It emanated from this very large woman who was giving a discourse. It seemed to be an esoteric subject, but with more of a Sufi flavor. I was present at this discourse, and listening intently, when her teachings seemed to speak of the mysteries of Christ and the Risen Savior, though she did not use those terms. I stood up and began speaking of the Risen Savior and speaking of how from our perspective we see this principle as “the Risen Savior” and how this teaching was seen from our tradition’s point of view.

Immediately, I was no longer in this discourse space, but in a kind of “in between” space, like a sky with no ground. A being approached me and asked me why I interrupted the discourse. I told him I only wanted to convey the teachings of the risen savior. The being seemed satisfied enough with that to let me go with only a warning, since I seemed to have a good heart, but I left with the awareness that I had disrupted a discourse space in my unconsciousness. Just as in this world, it is inappropriate to interrupt discourse space, in these subtle realms, they expect the same conduct. The question was, how do I conduct myself on the inner planes with the same attitude on the outer planes.

During a discourse, I have the opportunity to inwardly run with my own thoughts. I can “zone out” and I can let my energy wax a little and no one calls me on it. As long as I sit up straight and keep my gaze on Tau or the Elder, I don’t interrupt the discourse. Inwardly, if I wander, the entire discourse isn’t disrupted so dramatically. Yet, this is not a physical body, but a body of consciousness, and just as I conduct myself INWARDLY, so this body of consciousness behaves. It taught me that there is quite a bit of training in consciousness that I have yet to undergo to be able to participate in discourses on the inner planes, as well as the level of internal self-discipline required to do so.

So, this teaching of Pistis Sophia teaches us that we can move into and out of spiritual planes through the power of thought, but her fall also teaches us that it is MERELY the power of thought that moves us in dramatic ways in the inner planes.

That said, this teaching also shows us that movement internally is actually FAR MORE SUBSTANTIAL that we perceive in this world. If inwardly we make a movement with belief, view, emotion and desire, it shows us that internally we have entered an Aeon, and if this is an enlightened Aeon we have entered, then it is as though we live in a “fortress” whose power and protection extends to this material world.

I think this is enough to get us started on the next Psalm in this cycle.


The Power of Thought

Posted: Mon Nov 09, 2009 3:27 pm
by Tau Malachi
Greetings and blessings in the Light of the Messiah!

What a wonderful dream – sounds like you are beginning to receive your education from the College of the Holy Ghost, and it seems that there are many powerful teachings within that dream of yours.

First, and foremost, there is a teaching on the primordial and cosmic Christ, the awareness that this Light-presence and Light-power assumes many and diverse names and forms, reaching out to various peoples in different forms, all in a play of skillful means so that all might receive and be received in God, the True Light. I’m reminded of a saying, or at least a version of it that comes to mind, “A rose by any other name is still a rose,” and so it is with what we call Christ or Messiah. If we see that another knows this Light-presence and Light-power by another name, in another form, who are we to correct them? If we can look and see that it is the very same Light-presence and Light-power, the very same Spirit of Truth, then we know it the revelation of God, the True Light, to them and in them, and we know that they have been set into the path of the Great Ascension, the Way, and they are saved.

Second, there is a teaching on the primordial tradition, primordial enlightenment, within and behind all authentic wisdom traditions – a teaching on the true nature of our lineage and tradition. We are, in truth, Christian, having passionate faith in Yeshua as the Messiah, and yet we are more than Christian, understanding a Light Continuum and Light Transmission that emanates as a Christian stream, but also as many other streams; this is the awareness of what we call the “Order of Melchizedek,” a divine and universal order of enlightenment, gnosis. That Holy Order appears as all manner of streams of Light Transmission, or wisdom traditions, in this world, and in other worlds – so its not surprising that we encounter it in many different forms in the inner or metaphysical dimensions, and in dream, vision and the afterlife.

This holy woman, this master you encountered in dreamtime, knows the same Light Continuum and imparts the same Light Transmission, coming from the very same Holy Order – but she does so in another stream, in another form, all so that those to whom she is sent can receive it and be received, all as ordained by El Elyon, the Supreme. This holy tzaddik you encountered labors to teach and initiate in the inner dimensions, as well as in the material world, and she abides in the same Light Continuum as all true tzaddikim and maggidim.

When we speak of guardianship of the “Holy Grail” and “Order of the Grail” as the Gnostic Apostolic Succession, is that succession of holy apostles, holy and enlightened ones, only Christian, or is it all light-bearers within all streams of Light Transmission – all tzaddikim of the divine and universal order of enlightenment, gnosis? As a Templar, would we not honor and defend a holy man or woman of God, the True Light, wherever we find them, in whatever form they appeared, and so honor Wisdom, and stand as a guardian of the Spirit of Truth?

The third teaching you have cited very well – in sacred discourse, or during any sacred event in spiritual community, in heaven or on earth, the inside and outside must be the same, and it is our interior life that is most important, the state of our heart and mind, and what we cleave to in our soul, our inner being. In such moments it is not just a question of what we receive for ourselves in terms of teachings and energy, or empowerments, but being present, truly participating, we co-labor with everyone in that sacred event to bring in, hold and anchor the Divine Power being invoked – we are holding a space with our mind, heart and body for all of our relations, all sentient beings.

Here, perhaps, an open secret ought to be shared. If I “zone out” in a sacred discourse, or in a sacred ceremony, or if my mind and heart veer and I am not fully present, the affect in the material dimension is just the same as in the inner dimensions – for me the discourse ceases to transpire, the teachings are not heard and the energetic transmission is not received, for I have set myself outside of the sacred circle and the continuum. As for the affect upon the sacred discourse or sacred ceremony itself, in fact, it is also the same, for I have diminished the Divine Presence and Power in that moment, no longer serving as a vehicle or channel of the Holy Shekinah in that sacred space.

You see, everyone present is a vehicle of the Divine Presence and Power moving in the moment, and everyone present determines the extent to which the Holy Shekinah can move with, in and through that sacred space, that sacred moment; as an example, the teachings that are given and the energetic transmissions that occur is dependent entirely upon the energy and vibration in consciousness of each and every person that is present. Thus, only when those that are present are truly present inwardly, as they appear to be outwardly, are teachings and energetic transmissions of higher gradations possible – the tzaddik and their retinue are completely inseparable from one another.

Although, perhaps, we ourselves might not notice, when our thoughts and emotions shift, correspondingly so does the energy in and around us – we bring into circle the energy that corresponds with our thoughts and emotions, desires and fears, and it can be seen and felt in the environment. In moments of transmission, in that openness and sensitivity, in fact, dullness and disturbances are very noticeable and has an affect on what transpires.

The Holy Grail and Order of the Grail is also understood as the Gnostic and Light Transmission. This gives another rather interesting interpretation of guardianship, doesn’t it?

What is transpiring inwardly does, indeed, make a great deal of difference – we may say that it is everything; the play of dream, vision and the afterlife states reveal this, for what transpires in them is very clearly the radiant display of what’s happening inwardly – but then, so also is this life we are living.

As mental beings it does appear that our thoughts matter a great deal, for where our thoughts go we go – the question becomes, where are thoughts are going, is that really where we want to go?

Of course, sacred moments, like times of sacred discourse, are times of practice – practicing at these times, we empower ourselves to direct our thoughts and desire where we wish them to go at other times, whether in life, in dream and vision, or the afterlife. Naturally, at times, we will fall into dullness, become distracted or deceived and “led astray,” and need to return our mind and heart to its place, Makom. The more we practice this, the more our mind and heart will naturally and spontaneously abide in its place, God, the True Light – a state of holy remembrance.

Returning our soul, our mind, heart and life to its place, isn’t that what “repentance” means?

In closing we can say, when we depart this body, whether in sleep or death, only the inside goes with us, and it is that which arises as our experience.

Very interesting. We can appear to be present, yet not be present at all, or can be present in the wrong way – no wonder this world has been called the “world of falsehood.” As Adonai Yeshua teaches us, however, there is nothing hidden that will not be revealed.

You have some powerful insight going on there my brother – very powerful indeed!

Inwardly, and outwardly, may we live in Christ and may Christ live in us. Amen.

Blessings & shalom!

Re: Psalm 71 and the Second Repentance

Posted: Tue Nov 10, 2009 7:07 am
by Brooke
Phillip wrote: That said, this teaching also shows us that movement internally is actually FAR MORE SUBSTANTIAL that we perceive in this world. If inwardly we make a movement with belief, view, emotion and desire, it shows us that internally we have entered an Aeon, and if this is an enlightened Aeon we have entered, then it is as though we live in a “fortress” whose power and protection extends to this material world.

Shalom !

I'm also feeling this right now, Brother Phillip. Recognition of the light presence and power within -- a movement of Divine Grace -- is what enables us to focus more inwardly, isn' it?

As Sophians we often talk about making the outside like the inside and the inside like the outside. Well, if we trust in the Light Presence and Light Power, this becomes not so much a movement of effort as a movement of release or letting go of ego (as much as possible) and then consciously turning inward in remembrance of that presence and power, asking the Divine Mother for understanding. Some how, great peace of mind comes with this. Recently, whenever I get distracted by the world to the point where I forget this or feel burdened or upset, I try to consciously direct myself inwardly and, wondrously enough, I feel at peace.

Of course, if we forget our practice or we forget to take the time to turn inward, I also know it is very easy to slip back into self-negativity resulting in the inability to focus on such things as spiritual discourse. But the key is never forgetting how easy it is to turn back inward and remember the true Source of our being. It's easy because real peace and understanding is a gift of Divine Grace.

These are just a few thoughts sparked for me by reading this post.

Blessings in the Light of the Messiah!

The Non-Dual Mind

Posted: Mon Nov 16, 2009 9:05 am
by Phillip
Much of the rest of this second repentance deals with the Archons persecuting the Pistis Sophia with their speech, as does the psalm. This issue speaks to my own klippot deeply, for I underwent intense persecution at my workplace for a number of years due to a philosophical difference I had with persons in a leadership position. It felt as though my entire department was out to get me, and much gossip was going on behind the scenes about me, a similar persecution. Things panned out, but when they did, and I had enough distance from the situation to begin to reflect upon my own mind and heart, I began to question an intense sensitivity to what people were saying about me “behind my back.”

There was a strong desire to intervene and to control what was said behind my back, as well as a deep resentment towards those who had spoken ill of me for what I imagined was without cause. Then, during meditation one day, I had a breakthrough insight in which I saw the entire four years of drama from my opponent’s point of view. I saw the passion that they had for their philosophical position as the mirror image of my own passion. I saw that their philosophical position led to some interesting and useful tools to evolve my own professional abilities, and wondered at all of the negative emotions, the resentment, the anger, even the hatred beneath the surface that prevented me from seeing the merits of their position. It caused me to wonder to what degree the energy of this “gossip” and “persecution” was a product of my own resentment and anger. To what degree was I actually perpetuating the energy of this dynamic through my own thoughts and feelings? Am I expecting these people to betray me, and so am creating the conditions for them to betray me through my subtle energy, cueing them to do so, as it were? Am I subtly making myself hard to like by behaving from my own mistrust and suspicion?

I decided to conduct an experiment. I figured there would be nothing wrong with having a positive view of my co-workers, that it wouldn’t be dangerous for me to do so. I could be aware of a danger while keeping a positive view. So I worked to monitor my thoughts and emotions towards my co-workers. I decided to willfully change my perception and thoughts and emotions towards them, even this “enemy” of mine. I wouldn’t allow negative thoughts or emotions to carry on, but I would remind myself of this insight I had, seeing things from my “enemies” point of view, and I would pray for healing and anything that these thoughts and emotions seemed to cry out for.

It only took a year for things to shift. Though my “enemies” still hold a philosophy that opposes much of my ideas, I have no conflicts with them. We disagree cordially and with respect. On other issues we are able to work together without malice. Not only this, I have made many friends in my department, and become a person people want to spend time with and be around for help, insight and a good time.

We allow people to steal our light-power the way that David does and Pistis Sophia does here by positioning ourselves as a person’s opponent inwardly. We either cave in, inwardly, and roll over, creating a seed of resentment and anger that plays out in consciousness, invoking more and more conflict and drama. Or we respond with reactive anger, and create a drama or conflict that affirms everyone’s greatest fears about one another, driving the karma deeper. In this way each of us confirms the others fears and further solidify the "enemy" dynamic on one another's consciousness. We don’t see that our own thoughts and emotions are caught up in a belief of an “opponent.” Our "enemy" is seen as substantially real as such. We see this person as someone whose ideas, thoughts and emotions are solid and unchanging. And this is what makes an “enemy” so powerful in our consciousness, isn’t it? This idea is that our enemy is substantially real, coming from a solid and unchanging point of view that is always in direct opposition to us. Yet we don’t see how such an “enemy” projection solidifies us in a particular point of view, a particular position, a particular self through implication.

The concept of our “enemy” in this way crystallizes us in a limited sense of self as much, or even perhaps more than our “enemy”. When we see and accept that our “enemy” as well as us, and our thoughts and emotions are a constantly changing phenomena that are not intrinsically one or another way in particular, then we can realize that it is we who are the root of our involvement in this drama. Our “enemy” consciousness has trapped us, and only until we change our thinking and our emoting is another possibility available to us. Once we shift our thinking in this way, however, it is amazing how fluid things can become! The “enemy” may not be an “enemy” after all, and even those who seem to be in an apparently polar opposite position to us idealogically may not be “enemies” but a person playing a role in the great matrix. In realizing this, we can feel confident to play our role without venom towards the other, realizing that all of these come together to play out a drama whose purpose is to reveal our non-dual nature.

In this sense, we can refer to the name Yeshua, which means that which is, was and forever shall be, (Yaweh) delivers. In this sense, there is no polarity, but a play of forces whose purpose is the liberation of all.

Pistis Sophia in this repentance and this psalm seems to be discovering that this persecution is a result of her own thinking and emoting, and that to shift, she must realize the non-dual nature of reality, that we create our own reality through our own thoughts and emotions. These are what place us in the aeons of holiness or admixture. If we entertain a mind of admixture, than we find ourselves in these lower aeons, where the illusion of duality holds reign. If we cultivate a mind that is aware of the non-dual nature of reality, then this truth demonstrates itself to us, we must merely have faith to give it a try.

May the grace and glory of the risen savior rescue us from our sin!

Posted: Mon Nov 16, 2009 10:13 am
by +rue
excellent description! i love to find out about someone who is internally flexible enough to allow for these kinds of possibilities and step outside the victim/perpetrator paradigm. at first it can feel like a loss of power to loosen one's grip on anger or attachment to a particular position, but it's actually more empowering to step out of our tired, worn out roles and allow space for other perspectives. working "dramas" this way, the enemy always presents us gifts, although it's usually very difficult to see at first.

thank you, phillip, for sharing your story here and making it available to others, to possibly inspire them to consider more possibilities.


Second Repentance

Posted: Sat Nov 21, 2009 11:39 pm
by Elder Gideon
Shabbat Eve Blessings!

In addition to this very practical application cited above by Brother Phillip, I appreciate the Psalm 71/Second Repentance for another reason. The jeering of the archons against Pistis Sophia brings me as well to not one but TWO Beatitudes from the Sermon on the Mount, which are both attributed to the sephirah Binah:

Blessed are those persecuted for righteousness' sake, for theirs is Malkuth;

Blessed are you when people revile you, persecute you, and utter all kinds of evil against you falsely on account of me. Rejoice and be glad, for great is your reward in heaven, for in the same way were the prophets persecuted who were before you.

What's intriguing about the source of these Beatitudes flowing from Binah is that this same sephirah is the essence of ELOHIM, who literally is the unity of YHWH become multiplicity. Why this is mentioned in the vein of the conversation of persecution is because the persecuted and the persecutor are all arising from one ground: YHVH ELOHIM. How am I to consciously become aware of the sacred unity if I am unwilling to the duality? How shall I empathize with innumerable others who are oppressed if I myself am unwilling to any persecution?

ELOHIM is testing ELOHIM by way of all her creatures of light, darkness, and every admixture inbetween. Cycles of persecution in my experience at work are often and intense. I'm likewise reminded of the "flaming arrows of the Evil One" which are quenched, according to St. Paul in his letter to the Ephesians, "by the shield of faith." What place then does faith have in the midst of persecution? According to Pistis Sophia, everything! I have faith in a trying and persecuting time at work or with others that we're all exchanging sparks, that I'm bringing awareness to places within me that might not otherwise feel welcomed and embraced, that I'm purifying light and receiving light locked up in self-persecutors, that I'm in a process that can only move forward.

If this faith within me becomes a source of persecution from others about me as it was for all the prophets and Pistis Sophia, then I'll have to look within, deeply within, to resolve the exposure, the opening, between persecutors inside of me resonating with persecutors outside of me. As two magnets touching on either side of a piece of paper, any comments outside of me can't stick unless the same comments are recurring inside of me. To dissolve the self-persecuting magnets within me is to watch any persecuting magnets outside of me fall to the ground.

May we always recount the mystery of the splendor!

Shabbat Shalom!


Re: Second Repentance

Posted: Sun Nov 22, 2009 7:43 am
by +rue
Brother Michael+ wrote:If this faith within me becomes a source of persecution from others about me as it was for all the prophets and Pistis Sophia, then I'll have to look within, deeply within, to resolve the exposure, the opening, between persecutors inside of me resonating with persecutors outside of me. As two magnets touching on either side of a piece of paper, any comments outside of me can't stick unless the same comments are recurring inside of me. To dissolve the self-persecuting magnets within me is to watch any persecuting magnets outside of me fall to the ground.

very powerful, brother michael!

as this theme seems to be stepping to the fore in my life, again, these words are very helpful. i keep thinking that i *should* be able to arrive to a place where i have no more inner magnets! that, in itself, is a magnet, lol! thank you for supporting my process.

blessings & shalom!

The Blessing of Adversities

Posted: Tue Nov 24, 2009 2:21 pm
by Tau Malachi
Greetings and blessings in the Light of the Messiah!

Yes, indeed, our empowerment to overcome persecution, barriers, we well as external influences of archonic and demonic forces, comes from within us; hence the fourth principle of perfect success, the commitment to go within to workout any obstruction to our vision and eventual success.

The same advise that St. James gives about how to face trial and tribulation also applies to persecution, for often that is the form trial and tribulation assumes.

“My brothers and sisters, whenever you face trails of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be mature, lacking nothing” (James 1:2-4).

Here we may say, faith untried, faith untested, does not mean very much – such faith as yet is incomplete, immature, unrefined and does not have its full power, and the same may be said of any gradation of gnosis or realization in Christ, full gnosis or realization requires that our gnosis is put to the test, to see if in the face of challenges we can live by our faith, live according to the Truth and Light revealed in our experience.

If under ideal circumstances I can believe and I can experience expanded states of consciousness, and I can recognize a greater Truth and Light, that is one thing, but if I can believe and enter into expanded states of consciousness under most conditions, including adversity, then there is actual gnosis or realization. In this respect I require trials and tribulations in order to bring faith and gnosis to full maturation, otherwise untested it remains partial, incomplete.

We may ask, “How can I experience joy in the face of trials and tribulations, or persecutions?” At the outset, much like the thought of prayer without ceasing, it might sound impossible to us – but neither Yeshua nor the apostles ask us to do the impossible, and moreover, they demonstrate to us that exactly what they teach us to do can, in fact, be done relying on God, and upon Christ and the Holy Spirit. The first step, of course, is this awareness of the need for adversity for the development and evolution of our faith and gnosis, and the refinement of our soul – the awareness that in the trails that we face there are blessings and present us with the opportunity to generate greater light power.

I’m reminded of what the Kabbalah says about living in a dark age, or near the threshold of the end-of-days, that it is a great blessing, for in such times there is a very powerful darkness and deception moving in the world, great spiritual forces of resistance, and because of this anything a soul does in faith, in the spiritual life and practice, generates far greater merit and light-power than in a time of ease or a golden age – because it is difficult to live the spiritual life in a dark age, the potential for spiritual progress is greater. Therefore, many mystics and initiates from various wisdom traditions have prayed to be blessed to live in the dark age, both for the blessing of the potential progress to be made and to provide spiritual assistance in a time of great need.

Here, of course, we praise God, for we have received the blessing for which they have prayed – we live in a time that any spiritual action, any action of righteousness, bears more good fruit!

In other words, the first step is our view, learning to view adversity as a blessing and opportunity, understanding our need to face challenges in order to grow, refine and become strong in the Spirit – in order to actualize and realize Christ, the Spiritual Sun in us.

The second step, then, understanding trials, or persecutions, as a blessing to us, they are the opportunity to put into practice what we believe, a call to spiritual practice, not only for ourselves, but for everyone involved – as Adonai Yeshua teaches us, if we love our friends and hate our enemies, how are we different than any other ordinary person in the world, or in the unenlightened condition? Instead he teaches us that we are to love and bless our enemies, and teaches us to pray for them, forgive them and hold no ill will against them – to know and understand that “they do not know what they are doing.”

Our times of persecution are a call to this very practice, for without apparent “enemies,” persecutors, there would be no real opportunity to cultivate this good, unconditional love, boundless compassion. If I know and understand this, those who pose themselves as enemies, persecutors, will become teachers and friends to me, providing me with the chance to generate the Sacred Heart in full, and to actualize and realize the Truth and Light of the Messiah revealed in my experience.

Any form of adversity can become an opportunity for spiritual progress in this way, and so what otherwise would be a cause of sorrow and suffering is transformed into a cause for joy.

Here we may inquire, is it only the apparent good that comes, the things we like, for which we praise God and give thanks, or do we praise and give thanks to God for all that comes our way, receiving everything as from God, all according to the will of El Elyon, the Supreme?

Are the challenges that come less of a blessing than the boons we receive? It is very interesting to look into this, to contemplate and meditate upon this, for in so doing we shall look and see that, in truth, interestingly enough, it is through times of adversity that we have grown and matured the most as individuals, and through which some of the greatest blessings and developments in consciousness have been brought about.

As we know and understand, the key to the enlightenment and liberation of the soul is purification from ego-grasping, and egoistic attachments and aversions, egoistic desires and fears – rather than relying on the ego, we rely upon God, upon Christ and the Holy Spirit; and it is through adversities that we acquire this spiritual humility, this opportunity to let go and surrender to Ratzon Elyon, the will of the Most High.

In this we may contemplate the night of the passion and the prayer of the Master, “Not my will, but your will be done.”

We may also say that it is through adversity there is the potential for the greater glorification of God – if we consider the adversities surrounding the children of Israel that lead to their deliverance through great wonders, or we consider the revelation of the Risen Messiah by way of the cross, the supreme wonder of the resurrection, so we see the potential for the greater glorification of God, and the greater exaltation of our soul in God, the True Light.

In this world, in the midst of the present darkness that rules the world, of course, there is no avoiding trials and tribulations, or persecutions, and there is no avoiding the experience of something of the sorrow and suffering that pervades this world and all of sentient existence – it is part and parcel of this life, along with everything else life has to offer, and therefore we must learn to embrace and transform it, drawing out the blessing and light that is in it. On the most basic level it is simply a matter of skillful means – what else is to be done?

The way of the world goes in one direction, the way of the holy and enlightened ones goes in the opposite direction – following the holy and enlightened ones, in effect, is swimming upstream, a spawn towards enlightenment and liberation, the fulfillment of the will and desire of the Supreme in creation.

Ultimately it is all about realizing our transcendence and embodying that transcendence.

In this we come to, perhaps, the most essential key, a most essential question, the answer to which is our salvation.

Is there a secret center of peace and joy in us which transcends the experience of happiness and sadness, wellness and illness, good fortune and bad fortune, pleasure and pain, blessing or curse, light and darkness, living and dying?

The answer to this question is, yes, there is a center of peace and joy in us, a center of transcendence in us, and it is this we seek to discover in Christ.

There, within and behind our heart, and above our head, is this presence and power of the Spiritual Sun – this center of peace and joy, which is revealed in the Risen Messiah; going within, and going deeper still, gathering ourselves into the Spiritual Sun, living within, we are no longer so bound up in the movements on the surface, no longer so bound to the play of fates and fortunes for our happiness. We know the cause of our happiness, our peace and joy, within us, not in anything outside or external to us.

Indeed, even in the face of that great apparent adversary that we call “death,” if we can go within and gather ourselves into the Spiritual Sun in our heart, call upon the Blessed Name of Yeshua Messiah and envision Adonai Messiah in body of glory, body of light, surrendering, letting go in a transference of consciousness, we will not experience death, but rather what appears as “death” will be the Great Exodus, the Great Ascension – a cause of great joy in the Risen Messiah!

In the midst of life, however, we must live according to our faith and we must practice this, and naturally the most powerful times for this practices are during times of adversity, for surely, from our point of view there is no greater adversity, no greater adversary, than dying and death. Thus, if not in the face of lesser adversity, how shall we prepare ourselves for a full reintegration at the time of our death?

In this way again we can look and see the blessing of adversity, and we may gain insight into the wisdom in many of the Beatitudes, the majority of which speak of the blessings to be found within adversity.

I recall as a boy reading the teaching, “God chastises those whom God loves,” and reading that “through suffering God refines and exalts souls,” and I recall being somewhat horrified and put off by this, not comprehending how chastisement or suffering could be God’s love – struggling inwardly rather like Job in his suffering, or Jonah in his reluctance due fear of suffering, I wrestled with this idea. Yet, overtime I’ve come to see the wisdom of God in creation, and in the apparent play of dualism, light and darkness, birth and death, and such, for this play in the illusion of separation represents the perfect conditions for the individuation of souls, their realization and their eventual experience of conscious union with the Divine – it is all a Divine Play in mercy and love for the sake of the joy of union, a movement in one single direction, Godward, towards enlightenment and liberation.

In truth, sin and death, and bondage, are illusory, and yet they are a relative reality in our experience that is necessary for the awakening of our soul.

In a manner of speaking, we must dream in order to awaken in the dream and become lucid, and then, becoming lucid in dream, we are able to bring dreaming into cessation, awakening from sleep and dream to the Real, to the Pleroma of Light and God, the True Light, the source and foundation from which all realities arise, in which they all abide, and to which they all return. As for the sorrow and suffering that we may experience during a long night of many dreams, some very shadowy and frightful, it is this the prods us, motivates us, to awaken and seek the source of our being and reality of our experience – were it not for that we would have no reason to awaken and seek our source, but rather would remain in our ignorance, and in some mindless bliss of unconscious oblivion forever, too intoxicated with our pleasure to seek our true fulfillment in God, the source of our being.

The gilgulim, the transmigrations of our soul, are exactly like this – and the sorrow and suffering inherent in them is what activates the impulse of the fiery intelligence in us to seek our enlightenment and liberation.

When Pistis Sophia speaks of her fall being integral to the divine design, the divine plan, or speaks of her fall as the will of God, the True Light, this is what the Gnostic gospel is teaching us – apparent separation, dualism, and the sorrow and suffering it causes, is necessary for the realization of conscious union, the awakening of souls.

May we be blessed to recognize and realize Mother Sophia, Primordial Wisdom, within and behind all that transpires, the beauty and horror alike, and so be uplifted in the Risen Christ, having full gnosis of the Pleroma of Light. Amen.

Blessings & shalom!

Creating a refuge with our belief/prayer

Posted: Mon Nov 30, 2009 11:34 am
by sheryl

This last week was an opportunity to see the lessons presented in this thread in practice.

My house was filled with relatives and children's friends, and so my prayers and practices had to become more secretive.

I found that in praying without ceasing - praying for all, and praying for specific individuals, we create a refuge, as Brother Phillip describes, a sacred place not only for ourselves but one in which our relations might enter into.

Such prayer becomes a secret mission!

If we fail to allow our beliefs or prayers to flow from within to without, then we might just find the prayers and beliefs of others flowing from them and filling the space instead! Righteous prayer feels like a powerful cold wind that will displace the unrighteous winds in any space or place!

Thank you all for your teachings on this topic.

Shalom and blessings!


Posted: Tue Dec 29, 2009 6:34 am
by +rue
shalom all.

i'm reviewing this thread and the wisdom here as i reflect on my current job situation which will soon end when i go back to grad school. there is one coworker who i have difficulty interacting with who, even yesterday, was yelling and, from my point of view, attempting another power play.

i'm wondering if any more might be said about clear self-examination. i'm not sure she could hear my point of view, but i wonder if i should still try (as a "sibling's keeper"). how does one tell when to speak or when to leave be? i'm inclined to wait for an indication from her that she's interested. i have felt such a lack of respect, that i don't think it makes sense to keep attempting to smooth the road between us.

also this dynamic (my perception) of her attempting to extend power over me and me simply not allowing it (removing myself, letting my supervisor know my perspective, which she says she's fine with). . .i will be reflecting on this and praying for insight, to be able to see it in a non-dualistic sense. so any words on this would be appreciated too.


A Cause For Prayer

Posted: Wed Dec 30, 2009 2:40 pm
by Tau Malachi
Greetings and blessings in the Light of the Messiah!

Very often when we find ourselves in a negative energetic exchange with someone in a work place the best thing we can do is to pay attention to our own energy, working with the negative reactions that arise in us and seeking to center ourselves within, and actively pray for the person (or persons) we find ourselves in conflict with – coupled with this, we may use practices we know as appropriate, such as giving and receiving.

We do stand our ground as necessary, not cowering in the face of conflict, and yet, in our way we seek to heal and bring peace, and to do our best not to add to the negativity or fuel the situation – that is our heart-wish.

In terms of what we might share with someone – that depends upon the person’s receptivity. If a person is not receptive, then an attempt to “enlighten” them could be an act of violence or aggression, or could fuel more negativity. At the same time, there are circumstances in which something needs to be said, the truth needs to be spoken.

Ultimately, we must go within and inquire through prayer and meditation what’s right to do, seeking guidance from our heart and soul, and the Holy Spirit.

If we live within, usually we will find what right and true in each situation.

Perhaps it is good that this job will soon be coming to an end – in the meantime, though, it provides a great opportunity for practice!

Blessings & shalom!