A Contemplation of Navi - the Prophet

Tau Malachi
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A Contemplation of Navi - the Prophet

#1 Postby Tau Malachi » Fri Feb 22, 2008 2:32 pm

A Contemplation of Navi – The Prophet

The word translated as “prophet” throughout the Old Testament is navi and classically in exoteric or orthodox faith the prophet is viewed as a spokesperson of God or messenger of God, whether to an individual, a group or an entire nation; likewise, as a messenger, often their message foretells of future events, though they may also interpret dreams, or reveal things hidden or secret in the present – thoughts and actions that individuals might wish to conceal.

There are two roots for the word navi that uphold this view of a spokesperson or messenger of God. One of them we may find in Isaiah, where it is written, “He created the fruit (Niv) of the lips” (57:19), which directly indicates speaking, and alludes specifically to one who speaks the Holy Name of God, or who speaks in the Holy Name of God. Likewise, referring to Aaron as the spokesman of Moses, it is written in Exodus, “Aaron your brother shall be your prophet (navi)” (7:1).

Thus, the word nava, meaning to prophesy, indicates a verbal expression or transmission of divine revelation, and in this context is related to the word navach, which means to “cry out” or “bark.”

In the Old Testament the prophet was the pinnacle of the faithful and humanity – one chosen by God and made holy by God, and one to whom God spoke and who, in turn, spoke for God; among they faithful and humanity, they were God’s elect, being touched in a special way by the Spirit of God, or by the presence and power of God. In that prophecy has much to do with speaking and, indeed, involves speaking the word of God and Holy Name of God, and in that the term for a human being in Hebrew may be translated as the “speaking one,” the prophet would, in truth, represent the highest expression of humanity – the word of the Most High being spoken through them.

In the classical view of exoteric and orthodox religion, of course, this comes about quite apart from any effort on the part of the prophet, as though something completely serendipitous or accidental from the perspective of the prophet, or something God does apart from the cooperation of the prophet, or any labor of preparation or seeking on the part of the prophet. However, in truth, this rather narrow view of orthodoxy is false, for the prophets were the very zealous and passionate in faith, and as individuals for whom religious belief and practice in blind faith was not enough – they were individuals in whom the mystical inclination dawned, the passionate yearning for direct spiritual and mystical experience, the actual experience and knowledge of holiness and God, and yet more, the deep desire for an experience of union with God: *true and full godliness*. They were the mystics of their faith, and their spiritual practice was an active aspiration – they studied and used actual methods to induce deep spiritual and mystical experiences, actively seeking knowledge of the mysteries of creation and God, and actively seeking to draw near to God and to experience various states of union with God.

Speaking is, no doubt, central to prophecy and the role of the prophet – either speaking what has been shown in a dream or vision, and thus seen, or else what has been inwardly heard as thoughts and feeling implanted in the mind and heart, illuminations, intuitions and knowledge; but, by nature, such spiritual experiences imply something more, as we see with the great wonders performed by the Spirit of God through the prophets – as much as one who speaks, the prophet is a vehicle or channel through which spiritual force or power flows. This is reflected in another root of the word navi, boa, which means “to bring” or “to come”; it implies the navi as a bringer of the word or vision of God, but also as one who brings the presence and power of God, or one who comes in the presence and power of God.

Along the same lines is the root word nava, which may mean “to flow” or “gush forth,” as in the case of a stream, spring or fountain. The navi, then, is one who flows with the Spirit of God, or one from whom the presence and power of God gushes forth, pouring out upon the people and the land.

Another root that is closely related with this is byb, or navuv, both of which mean “hollow” or “empty,” an idea reflected in Job, where it is written, “A hollow (navuv) man will gain heart” (11:12). This implies a person who becomes empty of themselves to be filled with the Spirit of God – an empty channel way, something like a hollow bamboo or pipe through which the presence and power of God flows. This is akin to what is sung by King David in a psalm, “My heart is hollow within me” (Psalm 109:22), and in this we may understand that to a prophet God is everything, and in the eyes of the prophet, he or she is as nothing before God – in such a state there is only the Holy One, and thus the Holy Spirit, the presence and power of the Most High, flows with, in and through the prophet, and may even become manifest as the prophet, the mystic.

The implication of the prophet as a vehicle or channel of God’s presence and power becomes clear in many places within the Holy Scriptures, but an excellent example is in the vision of Ezekiel in which he is taken to the Valley of Dry Bones and told, “Prophesy to the spirit, prophesy, son of the human one, and say to the spirit: Thus says Yahweh Elohim, ‘From the four winds, come O spirit, and blow into these corpses that they should live (Ezekiel 37:9). On the one hand this may be viewed as a prophecy of the future and what shall transpire with the coming of the Messiah, and yet integral to what is prophesied is the active role of the prophet as a vehicle or channel of spiritual power, here the power of resurrection, akin to what we see with both Elijah and Elisha who raise souls from the dead.

Again and again we see this aspect of the role of the prophets. A fine example is with Moses and Aaron, for though Aaron is given as a “spokesman” or prophet to Moses – a navi, it is Moses who speaks to Pharaoh, but it is Aaron who channels the divine power for the early wonders of the plagues in Egypt. Thus, all of the speech of prophets is not with words, but more than words it is with spiritual power.

As much as one who speaks the word of God and Holy Name of God, and one who dreams and sees visions, the prophet is a *wonderworker* – a vehicle or channel of great spiritual power, and if we truly look at the ancient prophets and their ways, what we see are shamans or divine magicians; in terms of the prophets throughout the Old Testament, as well as the wonders performed by Adonai Yeshua and his disciples, “shamanic” is the only word to describe their ways, ways that are very earthy and ground, and yet profoundly of a heavenly nature. Thus, a prophet is a *shaman*, a wonderworker – speaking the word of God and Holy Name of God, they receive and transmit spiritual power.

This is reflected in numerous incidents recorded in the Holy Scriptures. As an example, Moses by God is told to communicate spiritual power, and with it spiritual authority, to the elders of Israel, “I will distill from the spirit that is on you, and I will place it on them” (Numbers 11:17). Along a similar line, in First Samuel we read that Saul receive prophetic power by way of a transmission of a band of prophets who focus the spiritual energy flowing through them on him, “He came there to the plateau and saw a band of prophets coming towards him, and a spirit of God succeeded on him, and he prophesied among them” (10:10). This is recorded as having taken place a number of times with other individuals around the assembly of Samuel as well. Preeminently, we witness this with the Messiah, Adonai Yeshua, in his wonderworking ministry, and in his initiation and empowerment of his disciples – he communicates and transmits to them the presence and power of God, the power of the Holy Spirit, and by it they prophesy, heal, exorcise unclean and evil spirits, and perform all manner of wonders, just as he performed all manner of wonders. Indeed, we know this very well in our experience, for the very name of Yeshua Messiah itself transmits spiritual power to us, and in the Blessed Name prophecy and all manner of wonders transpire.

Thus, in the navim we find the power to bless and illuminate, the power to heal and restore to wholeness of being, and the power communicate with spirits, and to bind, subjugate and destroy unclean and evil spirits; these are the powers of a shaman, and with the true prophets this power comes through the word of God and knowledge of the Holy Names of God.

As reflected in the Scriptures, there were assemblies, schools or academies of the prophets, such as the School of Samuel and School of Elijah that are mentioned; they were overseen the Baal Shem, the Master of the Name, in their respective generations, and quite naturally individuals who sought mystical or esoteric knowledge, or who felt called to the Way of the Navi, the prophet or shaman, became their apprentice or disciple, seeking to study and practice the Way of the Navi. These are the sons and daughters of the navim – the disciples or companions of the master prophets, and to become navi a person must go to school, becoming an apprentice or disciple to a navi, one who knows the Straight Path and who has attained true prophecy, having mastered the Holy Name of God.

Essentially, among the sons and daughters of the navim the issue isn’t whether or not they themselves become navi, or attain the full illumination of Ruach Ha-Kodesh and true prophecy; but rather, it is the *Way of Love and Devotion*, the way of zealous and passionate worship of God, and it is this that draws the sons and daughters of the navim into an assembly of a Baal Shem, a Holy Tzaddik. Some among the sons and daughters of the navim ascend to higher gradations of Ruach Ha-Kodesh and may come to true prophecy, while others may not; although the higher gradations of Ruach Ha-Kodesh and true prophecy are their aspiration, their holy desire – to know and unite themselves with God, the fruits of loving God, in truth, it is all about love and devotion, a most passionate worship of God in spirit and truth. In a word, they are following a call to *mystical worship*, and in this sense, though all may not be taken up by Ruach Ha-Kodesh to become navi, all may benefit from the teachings and practices of the Way of the Navi – and accordingly, all who practice in the Way of the Navi will be blessed, all as ordained by Elyon, the Supreme.

In truth, with the sons and daughters of the navim it is all*for its own sake*, all for the sake of heaven and God, and with the hope of being of some benefit to others, of being empowered to bring down blessings upon the people and the land through their holy worship – their prayers, meditations and sacred ceremonies.

Now it must be said that the need for apprenticeship or discipleship is very distinct in the Way of the Navi, for by nature the mystical journey is very dangerous, and as much as leading a soul towards enlightenment and liberation, it can also lead to a far greater bondage, and to grievous sorrow and suffering; as much as teaching sound methods of practice, and imparting initiation and spiritual empowerments, a true navi also extends an energy of guardianship or protection – another aspect of their capacity to channel spiritual power. Likewise, as spiritual and mystical experiences unfold with an apprentice or disciple, they can instruct and guide their spiritual companion step by step, grade by grade, and offer appropriate insights and corrections along the way, helping their spiritual companions bring their mystical experience towards is desired fruition – just as they relied upon a navi or spiritual master before them, so other rely on them, and in this way lineages form, which represent currents or transmissions of spiritual power and realization.

*This is play of apprenticeship or discipleship is found in all authentic mystical traditions around the world.

All prophecy, of course, is not true prophecy, and all ruachot or spirits that come are not from God, the True Light, and even a display of magic-power does necessarily not indicate a true prophet or holy tzaddik; this is well recorded in the Holy Scriptures with characters like Abimelech, Laban, Balaam, Jezebel, Simon Magus and others – false prophecy and magic-powers can come from strange gods (archons and demons), and a would-be prophet or mystic can be easily deceived and led astray, especially early in the mystical journey. The knowledge, understanding and wisdom of an experienced spiritual guide are indispensable in the mystical journey until such time as full spiritual discernment, realization and true prophecy dawns in an aspirant – enlightenment.

This is well reflected throughout much of modern spirituality, the new age and pop-occultism in which false prophecy and strange metaphysical teachings abound, and in which many are very swift to rush out and proclaim themselves teachers and guides to others, or prophets to others, but yet, themselves, have never been true and faithful disciples, or acquired their full spiritual education and realization. Indeed, by strange means one can swiftly attain some psychic powers and magic powers, but they do not come from God, the True Light, and are not of the Holy Spirit, and there is a price to pay in the end.

As Adonai Yeshua teaches us, the way that leads to heaven is narrow and straight, and few are they who sojourn in that way.

If we look into the Talmud, teachings from Judaic tradition, in speaking of steps leading to the experience of Ruach Ha-Kodesh we find ten listed by the rabbis:

Study (spiritual education)
Carefulness (mindfulness)
Diligence (consistent aspiration)
Cleanliness (orderliness)
Abstention (self-restraint)
Purity (clarity)
Piety (zealous or passionate faith)
Humility (self-transcendence)
Fear of Sin (generation of merit, avoidance of negativity)
Holiness (the cultivation of love and compassion, the love of God)

Contemplating these we may gain some insight into the Straight Path, and perhaps through the good grace of God, we may gain insight into the teachings of the true prophets of God – the schools of the navim.

The greatest guardianship against false prophecy and deceiving spirits is the fear and love of Yahweh, and the worship of God in spirit and truth for its own sake – for the sake of heaven and for the sake of the glorification of God, the love of God. If and when this is our motive, it is unlikely we will be led astray as we sojourn in the Way, Truth and Life Divine.

The Christian Navim

The Way of the Navi in the New Covenant – the Sanctuary of Grace, is distinct from the Way of the Navi under the Old Covenant – the Law, for cleaving in the fullness of faith to Adonai Yeshua Messiah, we abide in a state of blessedness and grace, a state of holiness without the taint of sin; and if and when we error or sin, confessing and repenting of our error, in that very instant, through the power of faith, we are restored to the Sanctuary of Grace. Indeed, under the Law, prophecy was dependent upon burnt offerings for the purification of sin, and the purification was always partial and incomplete, for being liable to error, to sin, or to the generation of negative karma, again and again offerings would have to be made for the remission of sin, that assuming such offerings were truly effective. Under the Law, in fact, prophecy was dependent upon the burnt offering of the red heifer, the ashes of which were said to remove all impurity of sin – not once and for all time, but each time they were used; with the fall of the temple, of course, and the end of sacrifices in it, the ashes of the red heifer soon ran out, and with them the succession of the prophets of ancient Israel came to an end. On account of this, until the soul of Elijah was incarnate in Yohanan the Baptist, bearing the merit and spiritual power of the great navi, though there were mystics and wonderworkers, there were none that arose to the heights of Ruach Ha-Kodesh and true prophecy, thus there were no true prophets. Through the good grace of God, however, the soul of Elijah was incarnate to open the way for the coming of the Messiah, and being set apart from the very outset, he lived in purity free of sin – he lived in spiritual retreat, in the wilderness of the desert, wearing a garment of camel’s hair and a leather girdle or belt, and he ate only wild honey and locusts, which is to say that he drew upon the pure ruhaniyot and shefa of the Supernal Sefirot, and that he devoured klippot, extracting the sparks from within them. This was the Baal Shem, the Holy Tzaddik, of Adonai Yeshua, who taught and initiated Adonai Yeshua in the Straight Path, and when he initiated Yeshua in the Sacred Jordan, and Ruach Ha-Messiah came upon Yeshua, so also the same grade of Ruach Ha-Kodesh came upon Baal Yohanan, for to in order to bear witness of the Supernal Chrism resting on Adonai Yeshua he received the Supernal Chrism also; as it is well know in the tradition, when a spiritual transmission passes between the master and disciple, both are established in the same grade, the master and disciple disappearing as the Divine Presence and Power appears. Yet, it was ordained by El Elyon, the Supreme, and predestined that Adonai Yeshua was to bring the Supernal Chrism to the people and to the world, and Elijah had prophesied this with Elisha. Thus, shortly after the advent of the Supernal Chrism, Yohanan departed the world and Yeshua Messiah took up the Continuum of Light Transmission, the imparting of the Supernal Chrism and proclamation of the Gospel of Peace.

Baal Yohanan was the midwife to Ruach Ha-Kodesh giving birth to the firstborn Sun of El, the One Anointed with the Supernal Light of El Elyon, Eheieh.

Now in submission to Elyon, Yeshua Messiah made himself the Lamb of God, offering himself up as a holy sacrifices once and for all time – making all former offerings null and void; thus, by prayer and the invocation of the Blessed Name of Yeshua Messiah alone, and through confession and repentance in the Shekinah of Messiah, there is complete forgiveness of all sin, complete dissolution of all karma – freedom from bondage to the law and the dominion of the klippot; and with the forgiveness of sin there is the transmission of Supernal Chrism, and the knowledge of God and union with God imparted by Hayyah Yeshua, the Risen Messiah – the most intimate and full Supernal Habad, Supernal or Messianic Consciousness. In the Sanctuary of Grace, in the Mystical Body of Hayyah Yeshua, we are made Christ-like, and yet more, we are uplifted to Christhood.

Thus, St. Peter teaches that we are a sacred priesthood – all priests of a Holy and Divine Order; and if we are all priests, then we are also all members of the assembly of navim or prophets – all sons and daughters of the prophets, as we are all sons and daughters of God (El). Indeed, if we all know Adonai Yeshua is the Messiah, having the gift of faith in him from Ruach Ha-Kodesh, and we have knowledge of him from the same Holy Spirit, then each and everyone of us has received something of the Supernal Chrism, each according to our capacity to receive it, and all of us walk in the Way of the Priest and Way of the Navi; for such is the nature of the Ruach Ha-Messiah (or Ruach Ha-Melchizedek) we have received, it is Ruach Ha-Enoch (the Spirit of the Initiate, or Priest) and Ruach Ha-Elijah (the Spirit of the Prophet).

In truth, save through something of the Ruach Ha-Elijah, how would we have faith in Adonai Yeshua as the Messiah of El – an intuitive knowledge of this holy and supreme mystery? Only through the good grace of God in Ruach Ha-Kodesh could we receive such an intuition or illumination; indeed, by Ruach Ha-Kodesh the great navim prophesied of the Messiah and by that same Holy Spirit we have come to have faith and knowledge of the Messiah, and to knowledge and understanding of the mysteries of the Holy Gospel.

Now the New Covenant supersedes the Old Covenant, and the Way of the Navi among us is not that of the navim under the Old Covenant; having the Sanctuary of Grace in Hayyah Yeshua, at the very outset we are established in a lofty grade – through it our soul is joined to Supernal Tiferet, the Sefirah of the Messiah, and the Messiah is our Holy Tzaddik, our Yesod-Foundation, and living in the Messiah we walk in Supernal Malkut, the Shekinah of Messiah, all of this by way of faith through Divine Grace.

In truth, we may not all outwardly be called to serve as holy apostles or priests, but inwardly, in our spiritual life and practice, we are all in the service of the sacred priesthood; likewise, we may not all be called outwardly to the service of the navi or prophet, but inwardly, in our way of worship, in our worship of God in spirit and truth, we are all in the service of the assembly of the navim – all sons and daughters of the navim. In the Messiah, ours is a deeply spiritual and mystical way – profoundly magical; for in the Messiah we all receive the word of Yahweh in our hearts and we all experience the illumination of Elohim in our minds, and we all walk with Adonai – grace abounds; the Way of the Navi and Wonderworker is an innate part of our spiritual life and practice, our way of worshipping God.

When we speak of the navim being set apart, or of the rigors of those called to the Way of the Navi, in truth we are speaking mercifully – for naturally, the Way of Navim is most zealous and passionate, and those who become actual navim take up the most rigorous self-discipline and piety, surpassing anything called for in the Holy Scriptures; the intention is never to suggest that all should take up such rigorous self-discipline and piety, but only to encourage those called to it, inclined to it by their disposition. The teachings and practices are relevant and beneficial for all, but their full application is for relatively few – all as ordained in the Supreme.

In this regard we might consider the words of St. Paul regarding spiritual calls and spiritual gifts:

“Now you are the body of Christ and individually members of it. And God has appointed in the body first apostles, second prophets, third teachers (sages); then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work wonders? Do all possess gifts of healing? Do all speak in tongues? Do all interpret? But strive for the greater gifts”
(1 Corinthians 12:27-31).

According to St. Paul’s teachings, we are all to be as sons and daughters of the navim – striving for the highest spiritual gifts and the highest grades of spiritual and mystical experience, and we should never doubt in the Messiah, that by the good grace of God manifest through the Holy Spirit, that we can receive greater spiritual gifts and be granted greater spiritual and mystical experiences; yet, at the same time we should not demand or expect anything from our worship of God, but as St. Paul says, we should focus on the “more excellent way,” striving to perfect our faith, hope and love in the Messiah, while always remaining open to a greater call to service and the spiritual gifts to answer that call.

*Always, with any true call we are given the spiritual gifts necessary to carry out that spiritual labor – the spiritual gifts being the affirmation of our call, the witness of the Holy Spirit.

In this we may understand the Way of Christian Navim – or of the sons and daughters of the navim; taking up the Way of the Navi, the intention is the perfection of love – the passionate exercise of faith and hope in the Messiah, the Sun of El.

May all who are in the Messiah be blessed to be filled and overflowing with the Holy Spirit – may all be among the living souls of fire (hayyah ashim); amen.

Blessings & shalom!
Last edited by Tau Malachi on Mon Dec 28, 2009 1:16 pm, edited 1 time in total.
Tau Malachi
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#2 Postby Yonah » Mon Dec 28, 2009 12:05 pm


Thank you for this post on the way of the Navi. I was a bit apprehensive of the gift of nava because of all the preconceived notions that one can get from pop culture and the weight of the Navi from the Hebrew Scriptures. I am especially touched by the fact that love is at the heart of the gift in light of the new covenant.

It is interesting I found this post just now after having a strong contemplation in my own practice and in the continuum of Magdalene Circle about Love. The focus the Mother put in my heart was on getting back to basics of what is trully at the heart of the Sophian path. This contemplation came to a focus on love. Here are just a few love passages I found in various scriptures:

God is love, and all who live in love live in God, and God lives in them. (1 John 4:16)

You have heard that the law of Moses says, "Love your neighbor and hate your enemy." But I say, love your enemies! Pray for those who persecute you! In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and on the unjust, too. If you love only those who love you, what good is that? Even corrupt tax collectors do that much. If you are kind only to your friends, how are you different from anyone else? Even pagans do that. But you are to be perfect, even as your Father in heaven is perfect. (Matthew 5:43-48)

If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing. (1 Corinthians 13:1-3)

Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end... And now faith, hope, and love abide, these three; and the greatest of these is love. (1 Corinthians 13:4-8, 13)

Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law. The commandments, "Do not commit adultery," "Do not murder," "Do not steal," "Do not covet," and whatever other commandment there may be, are summed up in this one rule: "Love your neighbor as yourself." Love does no harm to its neighbor. Therefore love is the fulfillment of the law. (Romans 13:8-10)

We love because he first loved us. Those who say, "I love God," and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also. (1 John 4:19-21)

Jesus said, "Love your friends like your own soul, protect them like the pupil of your eye.” (Gospel of Thomas 25)

Faith receives, love gives. [No one can receive] without faith, no one can give without love. Therefore we believe so that indeed we shall receive, yet we give so that we shall love. Otherwise, if one is accustomed to give without love, he derives no benefit from having given. (Gospel of Phillip 49)

Love [does not take] anything, for how [(can) it take anything when everything] belongs to it? It does not [say ‘This is mine’] or ‘(That) is mine’, [but rather it says] ‘They are thine.’ (Gospel of Phillip 117)

Mary said, “Know how to love and you will be undivided. This is the repentance the Lord taught, and it the perfect baptism.” (Secret Gospel of Mary 25)

Mary said, “Weave for yourselves garments of light, so that when you go before the Queen of Heaven to be received you do not appear naked. With faith and the fullness of knowledge, do good works and love one another, and in the Spirit of the Lord you will have garments of light.” (Secret Gospel of Mary 92)

Mary said, “If you cannot love, you cannot be united. One who is divided is destined for destruction. Therefore the Savior taught us to love so that we might have life.” (Secret Gospel of Mary 129)

Mary said, “Knowledge, understanding and wisdom are not superior to love, for these come from union and it is love that unites. One who has love will have knowledge, understanding and wisdom, but without love no one is wise. If there is power apart from love, it is evil and will give birth to evil, but where there is love power is exercised in wisdom. All good things come by way of love.” (Secret Gospel of Mary 136)

Mary said, “If you have all knowledge, but lack love, then you lack knowledge altogether.” (Secret Gospel of Mary 169)

Blessings & Shalom! +Yonah
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#3 Postby Martina » Tue Dec 29, 2009 11:42 am


Thank you, +Brother Yonah, for this wonderful post, which invites us to look more deeply into scripture contemplating Ahava. I didn't know so much is said about it there. Incredible! What comes to mind for me in this respect is a poem by Dschalal ad-Din ar-Rumi:

Love is the Water of Life

„Everything other than love
for the most beautiful God
is agony of the spirit,
though it be sugareating.
What is agony of the spirit?
To advance toward death
without seizing hold of the Water of Life.“



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#4 Postby Yonah » Mon Jan 11, 2010 12:37 pm

Thank you Juni! that is a beautiful poem and very applicable.
Blessings & Shalom, +Yonah
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