Introduction to the Order of St. Lazarus

Message
Author
Tau Malachi
Site Admin
Posts: 5697
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Introduction to the Order of St. Lazarus

#1 Postby Tau Malachi » Tue Jul 10, 2007 1:12 pm

The Order of St. Lazarus

The purpose of this forum is to share and discuss of teachings and practices from the Order of St. Lazarus in the Sophian lineage within our online community and Ecclesia Pistis Sophia.

The Order of St. Lazarus, as its namesake implies, is composed of the teachings and practices surrounding the mysteries of dying, death and the afterlife in our Christian Kabbalah; hence, teachings and practices of the Sophian Gnostic tradition on conscious living and conscious dying, with a specific focus upon spiritual work with those who are dying and spirits of the dead.

The foundations of the teachings on dying, death and the afterlife from the Order of St. Lazarus are recorded in Gnosis of the Cosmic Christ, in the chapter exploring the mysteries of Yesod in the Tree of Life – those teachings will not be rewritten here in this forum, but we will rely upon the study and contemplation of the published work. Along with this, initiates of the Order may wish to study other materials that are available on the subject, such as The Tibetan Book of Living and Dying, by Sogyal Rinpoche, which is an excellent book on the subject and accords very well with Sophian Gnostic teachings; also works by Stephen Levine and Elizabeth Kubler-Ross on the subject, and the book, Facing Death and Finding Hope: A Guide to the Emotional and Spiritual Care of the Dying, by Christine Longaker. Coupled with Gnosis of the Cosmic Christ and the teachings and practices given in this forum, initiate should be well schooled for their spiritual work.

Our spiritual work with the dying and the dead does not require an actual involvement or physical presence in care for those who are dying; however, many initiates of the Order do take hospice training and do actually become involved in the care of terminally ill individuals – it provides the opportunity for more direct experience and spiritual assistance, and serves as a ground for a greater spiritual education founded in actual experience around dying and death. This, of course, is strongly encouraged whenever possible.

Spiritual assistance of the dying and dead is part of the Healing Way in the Tradition, naturally so, for all healing does not take place in the body, but often only takes place beyond the body, and ultimately, all true healing is in the soul and of the soul – the restoration of the soul to its innate union with the Divine Light, with God and Godhead. Thus, typically, initiates of the Order of St. Lazarus also study and practice in the Order of St. Raphael; likewise, in that spiritual work with dying and death requires a certain intuitive or visionary capacity, and is strongly linked with practices associated with sleep and dream, initiate of the Order are also usually familiar with the teachings and practices of the Order of St. Gabriel as well – teachings and practices associated with dream and vision and prophetic meditation.

The very heart of spiritual practice in the Order of St. Lazarus is Giving and Receiving, Union with Partzuf and the Transference of Consciousness – the practice of the Transference of Consciousness being the most essential; thus, initiates of the Order will be intimately acquainted with variations of these practices.

To those who feel called to take up the spiritual labor of the Order of St. Lazarus – the labor of spiritual assistance of the dying and dead, and who seek a path of conscious living and conscious dying, I say welcome and blessings to you in your spiritual labor: May the Supreme and the Divine Mother empower you in this spiritual work, and may the Light-presence (Messiah) and Light-power (Holy Spirit) accomplish this work with, in and through you. May you be uplifted and empowered in the Risen Messiah; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Marion
Posts: 381
Joined: Sun Aug 01, 2004 8:41 pm
Location: Nepal

The dead and dying

#2 Postby Marion » Wed Sep 05, 2007 10:47 am

Dear Malachi,

I was thinking about some of the teachings on the world and how it is said that most here are walking corpses, and that the world itself is a corpse, kind of like the afterbirth. What this seems to be saying in part is that this world is not the "point" that we are here, it perhaps just serves as a vehicle. Much like the body, of which it is said: the body and the world in which it appears are one. Therefore, I was wondering if tailismaticly one could use the practices for the dead and dying given in this forum to aide all people? It has been said before that from the moment of conception we are predestined to die, we are all dying, as we are living. Therefore, these practices are very powerful as a way to view existence and life here. Kind of saying like Ecclesiastes so beautifully puts, everything is coming in and out of being here, therefore, what is the constant? It's funny, at first I was thinking about these things as a way to "get out" or as an excuse to not really be here. But it seems like if we can be in every transition in life fully with this awareness, and aide beings in their transitions, that one would really have to be "here" fully in order to take up this work.

Many Blessings and Shalom!

Marion

Tau Malachi
Site Admin
Posts: 5697
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Transitions

#3 Postby Tau Malachi » Wed Sep 05, 2007 12:36 pm

Salutations Sister Marion!

One thing actual work with individuals who are dying teaches us is how important it is to be fully present in life and how precious each moment of life actually is...

Yes, indeed, you are on to something there in your contemplation – living and dying are inseparable from one another, for our entire experience is one of constant change or transition; in our spiritual work with the dying and dead we come to accept the flow of change or transformation, and learn to move with it, and may even learn how to direct currents in the flow of things changing, thriving in the midst of change or transition – in fact, this is the secret of the wonderworking art, and yet more, it is the secret of our soul’s liberation.

When we are praying for the dying and dead, truly it is a prayer for all beings – for all are moving towards death, and all have passed through it many times before; likewise, until we awaken, though living, we are as though dead – our spiritual work with the dying and dead assumes many different levels of meaning.

In essence, we are talking about spiritual work facilitating and uplifting in times of transition – thus, the same basic practices we might use to help those who are in the actual in between of dying, or who are in their passage through afterlife states, can be used to help people in other times of significant transition.

You are correct – having a focus on conscious dying is to entertain *conscious living*; after all, again and again in authentic wisdom traditions around the world we are taught that it is how we live that determines how we die and the experiences that will follow.

You know, if reincarnation is true, then we are our ancestors in a manner of speaking, and from the point of view of the past, we are the dead in the afterlife!

It is good to honor our ancestors and to honor the blessed dead…

May the blessed dead be uplifted in the Great Resurrection and Ascension – all in the Risen Messiah; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Marion
Posts: 381
Joined: Sun Aug 01, 2004 8:41 pm
Location: Nepal

concentration

#4 Postby Marion » Wed Sep 12, 2007 10:16 pm

Shalom!

I have been contemplating your post for awhile, one paragraph in particular really stood out to me.

"living and dying are inseparable from one another, for our entire experience is one of constant change or transition; in our spiritual work with the dying and dead we come to accept the flow of change or transformation, and learn to move with it, and may even learn how to direct currents in the flow of things changing, thriving in the midst of change or transition – in fact, this is the secret of the wonderworking art, and yet more, it is the secret of our soul’s liberation."

I was wondering about the last phrase in particular, does this mean that because the cycle of the Gilgulim is one of constant change, if we learn to thrive in times of transition in life, will it be easier in death, and therefore, will we have more of a likelihood to become conscious in death? Also, if we learn to direct the flow in this world, could that translate to being able to direct the flow in the afterlife? How could this affect the next incarnation? Does this all have to do with the power of the mind and concentration? because I have heard before that concentrating the mind is how the flow is changed here, it first changes in the mind, and then outwardly.

Blessings and Shalom!

Marion

Tau Malachi
Site Admin
Posts: 5697
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Wonderful Transformations

#5 Postby Tau Malachi » Sat Sep 15, 2007 12:58 pm

Dear Sister Marion –

Salutations in the Light of the Great Seth, the True Cross!

Yes, indeed, the cultivation of kavvanah (concentration) and devekut (passionate cleaving) is essential, for by kavvanah we are empowered to consciously direct and manipulate our experience, the flow of what’s happening, and devekut provides us with the force or energy; these, however, join to the presence of awareness – they generate the presence of awareness, and in turn are powers that we can consciously use through the presence of awareness. Thus, our sojourn to enlightenment and liberation is founded upon these three things: the presence of awareness, kavvanah and devekut – these we cultivate through the spiritual life and daily spiritual practice, and it is through these that the subtle body is transformed into the Body of Light, the Solar Body of the Resurrection.

The most central capacity is this: The development of the presence of awareness throughout all states of consciousness, whether waking consciousness, sleep and dream, or death and the afterlife – hence, the continuum of the presence of awareness.

It is well know among mystics and initiates that sleep and dream, and death and afterlife states, parallel one another – sleep and dream is merely a less intense experience than death and the afterlife because it is measured, and the mind or soul-stream returns to the familiar ground of the same body and life, whereas in death and the afterlife the mind or soul-stream cannot return to the same body and life. Nevertheless, the process of dying, and the experience of death and the afterlife, is basically the same as falling asleep, and the experience of sleep and dream each night – only a vital connection remains between the elements of consciousness or the soul and the body in sleep.

*In this regard, here it must be said, that a near-death experience is not the same as actual death, for although the outer dissolution of the elements of consciousness takes place, the inner dissolution is incomplete and, much like going to sleep, some vital connections remains between the body and soul; hence the soul’s ability to reenter the body. The same is true of the very esoteric or secret initiate that is occasionally imparted by some lineage-holders to initiates of the Order of St. Lazarus – sending the soul into an experience of death and the afterlife states it is a “near-death” experience, for the soul is called again into the body, some vital connection being maintained throughout the experience.

Now ordinarily, when a person lays down and goes to sleep they fall completely unconscious in the Clear Light dissolution – they fall unconscious in dreamless sleep, for they do not know how to maintain the presence of awareness in a state that is without any reference points, or how to maintain the presence of awareness in the most subtle and sublime state of consciousness; falling unconscious they are unaware of the most subtle stirrings of consciousness as it begins to arise as a dream, and arising in the dream, having fallen unconscious, they forget that they are asleep and dreaming. Thus, the dream becomes an arising of impure elements of consciousness, assuming a form according to the karmic conditioning of the mind or soul-stream, and arising in dualism, apart from the presence of awareness, it is as though pre-scripted, and nothing can be changed; the dream carries them where it carries them, as though fated, and they can do nothing about it, whether luminous or shadowy, until the dream runs its course. If and when the presence of awareness dawns in dream, then to the degree that the presence of awareness dawns, there is lucidity, and more or less the dream may be transformed and consciously directed, all based upon the degree or kavvanah and devekut, and the power of the creative imagination. If and when the presence of awareness dawns in dreamless sleep, and can be maintained through the subtle stages of the arising of dream, the transformation and conscious direction of dream can be even more radical in effect; potentially, dream can be consciously generated, as well as consciously dissolved, a true illumination and liberation in sleep and dream. This capacity, of course, is entirely dependent upon the spiritual life and practice which creates the necessary conditions for this to occur.

The same is true of the arising of the afterlife states from the black path of death (cessation) – the initial arising of the radiance of the Clear Light, the five Essential Lights of the pure primordial elements, and the peaceful, wrathful and blissful palaces, these are the subtle levels of the arising of the soul in the afterlife states, which, generally speaking, because souls fall unconscious in death as in dreamless sleep, souls are completely unaware of (or in the arising of the magical display of the palaces souls become overwhelmed by them); this initial arising, and the potential recognition and realization in it, is completely dependent upon the spiritual life and practice. Typically speaking, as in dream, souls arising in the afterlife having forgotten that they have died, and so they arise in the in-between of ghosts, unaware that they are dead, and are compelled by their karmic continuum towards the experience of the life review or judgment, and all that follows, as though fated. If, however, the spiritual life and practice – faith, has been an integral part of their previous incarnation, then the presence of awareness or lucidity may dawn, and the afterlife experience may be transformed and consciously directed, something very similar to the capacity of lucid dream.

Now something similar is possible in waking consciousness, in the life and this world, for with the generation of the presence of awareness, kavvanah and devekut, and actual recognition and realization of the non-dual truth, wonders may transpire, which is to say that the flow of what’s happening may be transformed and consciously directed, more or less – potentially radical changes can be brought about, as we witness with wonders great adepts and masters have performed, such as with Yeshua and Mirya and true apostles. All of this is dependent, however, upon the presence of awareness, and the recognition and realization of the non-dual that becomes possible through the presence of awareness; with the non-dual realization, through kavvanah and devekut, all manner of transformations or wonders are possible, whether in the midst of waking consciousness, dream or the afterlife just the same. The only distinction in terms of waking consciousness and the realms, worlds and universes of the entirety is that they are a collective arising of the innumerable mind or soul-streams incarnate in them; thus the changes or wonders that may be wrought are measured and more restricted in the material dimension and material world than in the more subtle inner dimensions corresponding to dream and the afterlife, for in the material dimension the magical display is cocreated, unlike much of dream and the afterlife which is largely the magical or radiant display of a single mind or soul-stream.

*Even before full recognition and realization of the non-dual nature of reality, through the power of kavvanah and devekut wonders can and do transpire, for they create the necessary conditions for Divine Grace to move with, in and through us.

In this regard we may ponder the intention behind the miracles or wonders Adonai Yeshua performed, some of which were very radical transformations, for on the one hand he certainly did intend to demonstrate that he was the Messiah or Christ – the Human One of Light, the Awakened One; but yet more, on the other hand, he was demonstrating the true nature of the reality of our experience, whether in this life, or in dream and the afterlife – that it is all a radiant display of mind, inseparable from the mind, consciousness or soul. Thus, his intention was also to reveal the potential power of this realization in us. It is for this reason that Yeshua Messiah could say, “Very truly, I tell you, the one who believes in me will also do the works that I do, and, in fact, will do greater works than these, because I’m going to the Father” (John 14:12).

Having spoken of the generation of awareness, and the cultivation of kavvanah and devekut, and of the recognition and realization of the non-dual truth; if the reality of our experience is a radiant or magical display of our own mind, consciousness or soul, and it exists in a constant continuum of transformation or change, then so also is our experience of consciousness – the mind or consciousness is ever in flux or change, though in its essence and nature, it’s ground or empty nature, it does not change. Thus, through the presence of awareness, kavvanah and devekut, rather than leave the mind to the habitual patterns of the unconsciousness – karmic conditioning, we can consciously transform and direct thoughts and emotions, and words and deeds, and in so doing bring about changes in the reality of our experience, more or less, depending upon our capacity and the circumstances.

In terms of the recognition of impermanence, or things in constant flux – this means that in the midst of change, the change or transformation may be directed or altered; within certain parameters, anything can potentially be transformed to become anything else – in fact, everything exists in a process of becoming something else or everything else, and the very existence of any single thing is completely interdependent and interconnected with everything else in existence.

Such transformation, however, assumes a process of dissolution into emptiness or no-thingness to arise in a new form, a new appearance. As an example, in the midst of the transformation of water into wine, the water had to be brought into the void, the no-thingness, and from that void the wine was drawn out by the intention of Adonai Yeshua.

Would such a capacity be helpful at the time of death – the time of the most radical transformation, and most radical possibilities? Yes, indeed it would – for perchance we can learn to remain lucid, aware, in the midst of the emptiness, the void, the no-thingness, for then full illumination and liberation become possible, non-dual realization. If not lucid in the void, then maybe we will experience lucidity in the arising, somewhere along the way, and be able to redirect and transform what’s happening, upgrading it, as it were, and so upgrading our soul, drawing it in ascent.

Naturally, whatever is helpful in the process of dying is helpful in the process of living, and visa-versa; the development of the presence or awareness, kavvanah and devekut apply to all states of consciousness, and through them in any mode consciousness might assumes may be upgraded and amazing wonders can transpire, not the least of which is true spiritual love and compassion, and the experience of the depth of peace and height of joy – our soul’s true fulfillment.

Perhaps this expands the contemplation and carries it a bit further…

May we be blessed to generate the presence of awareness to live as Christ, and living as Christ may we die as Christ, and be raised up to eternal life in Christ; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Doug M
Posts: 21
Joined: Fri Mar 04, 2005 8:36 pm
Location: Phoenix, Arizona

#6 Postby Doug M » Wed May 12, 2010 12:35 am

Greetings, friends -

In reading the Tibetan Book of Living and Dying, by Sogyal Rinpoche a few years ago, I noted the correspondences between Rinpoche's teachings and the Sophian Gnostic views on death and dying, and their close accord in a number of respects. But I was vaguely troubled by Rinpoche's perspective on the soul after passing, where passages suggested that there was very little in the way of free will to be exercised by the soul in the afterlife state. It sounded like dry leaves driven in the wind, if I might say so, and that particularly for souls knowing little or nothing of their innate light, there was a rapid "conveyor-belt" back to material incarnation. Indeed, he suggested that the soul's fate in such cases was more dependent upon the constant prayers, rituals, and observances of those left on this side than of grace and divine intervention, or so it seemed to me. His writings on this led me to question whether our existence in this shadow-land is not actually preferable in some respects, for his presentation made it sound as if the soul was simply exposed to a hurricane of forces on the other side, over which it had no control and from which it could expect less of a possibility of coming to awareness of gnostic being, against great odds and dependent upon split-second recognitions. For those of us expecting in some regard that the afterlife would be a time of rest, rejuvenation, restoration, and assimilation before proceeding on the journey, this perspective raises questions and forebodings. I would appreciate some perspective on this.

Peace to you all,
Doug

Tau Malachi
Site Admin
Posts: 5697
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Understanding the Bondage of Souls

#7 Postby Tau Malachi » Wed May 12, 2010 11:02 am

Greetings and blessings in the Light of the Messiah!

Yes, indeed, our perspective on the reality of our experience, and on death and dying, is very similar to that of Vajrayana, or Tibetan Buddhism – it is basically the same, but from the perspective of a knowledge and understanding of the Risen Christ and the sanctuary of grace generated in Christ.

The Zohar teaches us that dream is one-sixtieth the power of death, and in saying this the Zohar teaches us that if we wish insight into the afterlife experience we may look into our experience of sleep and dream.

Vajrayana Buddhism says something very similar, but saying that dream is one-tenth the power of death.

If we consider the dreams of most ordinary people, most of their dreams are not exactly very luminous or divine – few have visions in dream, or experience prophecy in dream, and fewer still experience lucid dream with any significant force and consistency; rather, the dreams of most ordinary people are worldly, a fitful display of egoistic desires and fears, and in most of their dreams they have little or no choice about where they go and what happens, but rather they are fated to experience the dream as it arises and to be carried along wherever the dream carries them.

Basically, dreams reflect and express what occupies us on a vital level during our daily life, the habitual patterns of our thoughts and desires, and our fears, and in the experience of most ordinary individuals there is little or no lucidity in sleep and dream – largely they are unconscious, and so they fated to whatever experience arises in their dream, pleasant or unpleasant.

Essentially, they do not know that they are asleep and dreaming, and do not recognize that the reality of their experience is a radiant display of their mind, consciousness or soul.

The same is true of most ordinary individuals in their experience of death and the afterlife states as in sleep and dream – they are unaware that they are dead and in the afterlife experience, and are unaware of the reality of their experience as a radiant display of their mind, consciousness or soul. Just as in their dreams they are fated to the experience of whatever arises from an unconscious level, whether pleasant, unpleasant, or an admixture.

The distinction between dream and death is that the experience of death is far more intense and fateful, and unlike sleep and dream, we no longer return to the same body and life, but rather we go on into another incarnation, whether in this world or another, a heaven, a hell, or some other reality in-between.

This is the play of the gilgulim, or the transmigration of souls, and until a soul awakens, and realizes the dream-like nature of the reality of their experience, these cycles of transmigration continue – and potentially can continue forever, without end.

There is, indeed, no such thing as eternal damnation – even an incarnation in a hell realm will pass, but there is this bondage to the gilgulim, and the immeasurable sorrow and suffering of countless rounds of birth, aging, illness and death, or all manner of incarnations in various realities, heavens, hells, earths and so on.

This gives deep insight into our need for the Savior and salvation – a sanctuary of grace, and if we recognize this truth of our bondage we will have passionate motivation to cleave and unify ourselves with the Risen Christ.

In the midst of this play of the gilgulim there is, indeed, spiritual assistance from all manner of holy and enlightened beings, and all manner of divine beings, and there is a play of mercy, compassion and grace – there are many holy and enlightened beings, along with divine beings, who labor for the liberation of souls, and having faith and cleaving, souls can and do receive divine assistance.

Tibetan Buddhism teaches this, and so does Christian Kabbalah.

Here we may share something of the wisdom of the teachings of the outer gospel in the outer church. If a person has faith in Christ, and faith in the forgiveness of sin, as taught in the outer church, and if they live as a faithful person, seeking to live in a loving or Christ-like way, worshipping God throughout their life, when they die they will be uplifted by Christ and their soul will be drawn into a heavenly realm, and in that heavenly realm they may attain gnosis of Christ, and perhaps they may awaken in Christ. If, however, they do not fully awaken in Christ, but eventually return to a physical incarnation, nevertheless they will have made great progress and their next incarnation will be far more auspicious on a spiritual level – their faith will deepen, and so also their gnosis.

Naturally, if not only faith, but also gnosis of Christ is acquired in life, it is even better; but even with faith, apart from gnosis, Divine Grace can act to bring about the salvation of a soul – such is the power of the sanctuary of grace in Christ.

There are all manner of other vehicles through which Divine Grace may act as well. As an example, there are, in fact, spiritual adepts and masters, or what we call tzaddikim, who are able to transmit something of the spiritual power of their realization, and who can render significant spiritual assistance to us in life and in death – in a manner of speaking, their prayers are very effective, and they have “the favor of the kingdom of heaven and God Most High.”

If it happens that a soul becomes acquainted with one of these tzaddikim and forms some connection or bond with them, then when that person dies they may receive significant help during their transition from their sacred friend. Even if their sacred friend were to die before them, still, a true tzaddik would be able to help from the inner dimensions.

Along with the spiritual connections we may make with tzaddikim in this life, in this world and dimension, through spiritual practice we may also form connections with tzaddikim and maggidim, “saints and angels,” in the inner dimensions, and so receive spiritual assistance from them in the afterlife.

In other words, there are many different ways through which we may receive divine assistance and through which Divine Grace may act for the salvation of souls, the enlightenment and liberation of souls.

In terms of the reception of divine assistance, and the movements of Divine Grace, however, we must co-labor and cooperate, having faith and generating merit, cleaving through a spiritual life and practice – the greater our faith and cleaving, the greater the possibility of divine assistance and movements of Divine Grace, in this life and in the afterlife.

If we live in a spiritual way, and our desire to for the Spirit, naturally, our spirituality is going to arise in our dreams and in the afterlife, and we will have many opportunities for divine assistance and for realization in Christ.

Unfortunately, many individuals remain bound up in complete ignorance, darkness, and do not have faith, and so do not live in a spiritual way, and have little or no desire for the Spirit, but rather they tend to live in an opposite way to the Spirit of Truth, loving darkness and turning away from the Holy Light.

As Adonai Yeshua teaches us in the third chapter of the Gospel of St. John, this is the judgment, and when this is the case it plays out with full force and effect in the afterlife states – for such souls the afterlife experience can, indeed, be very severe and carry them where they do not want to go.

Such teachings are not meant to frighten us, but rather they are meant to instruct us and make us aware of the precious opportunity we have right now, in this life – ignorance is not bliss, but rather it is the cause of sorrow and suffering, and is dangerous. If we are aware that what we do in this life determines our afterlife experience, and determines our next incarnation, then perhaps we will seek to make the most of this life on a spiritual level, and attend to our spiritual essence, seeking our awakening in Christ and our full reintegration with God, the True Light.

These teachings are a call for us to wake up and pay attention to what we are doing!

This life is a priceless opportunity, especially so if we have been blessed with faith, as well as a direct connection with a lineage of Light Transmission – this is very auspicious, for living according to our faith, and seeking to acquire true gnosis, and laboring in the harvest of souls, Divine Grace can move with us in this life and in the afterlife, redeeming and delivering our soul.

Abiding in our faith in Christ, and living according to our faith in Christ, we abide in the Sanctuary of Grace – truly, we have nothing to worry about with regards to the afterlife. Yet, as St. Paul teaches us, we labor always for a “better resurrection,” and we labor throughout our lives for the realization of our perfection in Christ, for this is what it means to live according to our faith.

Remember, having come to faith in Christ, we have been set upon the Path of the Great Resurrection and Ascension, just as our brothers and sisters who have come to faith in the Buddha have been set upon the Path to Enlightenment and Liberation – through one vehicle or another, all souls will eventually be taken up in the Great Ascension, the Great Liberation.

There is something more to be said in all of this, however, for our spiritual labor in the Holy Mother and in Christ is not about our personal salvation, or the enlightenment and liberation of our soul alone, but rather, it is a labor for the salvation of all, the enlightenment and liberation of all. In compassion, in the love of Christ, so long as any soul, any sentient being, remains in bondage, the very nature of the Sacred Heart is to remain with them, laboring for their deliverance.

Thus, in the Holy Mother and in Christ, seeing the great power of ignorance and the bondage of souls, rather than a cause of consternation, it becomes the generation of love and compassion – the desire for the redemption and deliverance of all.

This exactly was the intention of the Divine Incarnation, the labor of Yeshua Messiah among us, and so also all of the holy and enlightened ones who enter into this world, or any realm, world or universe of the Entirety.

We are not alone in this journey, and as we awaken in Christ, neither shall we leave others in this journey alone.

May the Light of the Messiah shine in all directions of endless space, and may all spirits and souls be uplifted in the Great Resurrection and Ascension!

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Doug M
Posts: 21
Joined: Fri Mar 04, 2005 8:36 pm
Location: Phoenix, Arizona

Of course!

#8 Postby Doug M » Wed May 12, 2010 2:47 pm

Thank you, Tau Malachi, for your insight into this matter. It all makes such perfect sense as you presented it, and I am most grateful for your response on a number of levels. A follow-up occurs to me as a result: so, it sounds as if there is actually more of an opportunity to awaken to the Risen Christ here, in this material incarnation, than in the afterlife states? It certainly seems the relative constancy of incarnation, while full of pain and sorrow in many ways, could serve as a type of anchorage or reference point in deepening our faith and generating the Sacred Heart.

It occurs to me as well that in ordinary dream (and by extension, the afterlife), there really is little or no potential for recognizing "I-Thou" relationships, that is, other beings are not generally recognized as beings with their own subjectivity, but simply as flat images acting a two-dimensional part in the dream. It seems that the possibility of recognizing the subjectivity of others, and from there recognizing the shared suffering and bondage that eventually leads to the awakening of compassion, is truly an option for almost all in this realm of existence - thus another auspicious aspect to participating in the Great Labor here and now. Truly an opportunity I had not fully recognized before!

Shalom,
Doug

Tau Malachi
Site Admin
Posts: 5697
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Living Realization

#9 Postby Tau Malachi » Wed May 12, 2010 3:09 pm

Greetings and blessings in the Light of the Messiah!

It is possible to venture into other realms and worlds in dreamtime – realms and worlds of a collective arising akin to this world, though in the inner dimensions, and likewise, it is possible to intersect the dreams of others; in luminous and lucid dreams many things become possible.

In a similar way, if a soul is drawn into a spiritual heaven in the afterlife, or more so, into a pure light realm of one of the holy and enlightened beings, it is possible that significant spiritual progress can be made between one material incarnation and the next.

Generally speaking, however, whatever might be realized in dreams or afterlife states must ultimately be embodied and realize in the material or physical dimension, and it is in the material or physical dimension that actual progress is made.

Here, in this life, truly is our place of empowerment and realization, and it is here that we are meant to do our spiritual work – whatever arises in dreams and the afterlife is completely dependent upon what we do here and now, in this present life.

All authentic wisdom traditions in the world agree that how we live this life matters a great deal, and determines the reality of our experience when we die.

It really is encouraging to recognize the very deep purpose and meaning present in this life, to include the deep purpose and meaning in the suffering we may experience – and we may say, whatever suffering we might experience in our journey here, it is as nothing to the joy of the resurrection and ascension, or the delight of our awakening and reintegration.

Blessings and shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


Return to “Order of St. Lazarus: Practices for the Dead & Dying”

Who is online

Users browsing this forum: No registered users and 1 guest