The Gnostic Lord’s Prayer
“Our Father in heaven,
hallowed be your name.
Your kingdom come,
Your will be done,
on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
as we also have forgiven our debtors.
And do not bring us into the time of trial,
but deliver us from the evil one.”
After teaching people to cultivate an individual prayer life, and to pray in seclusion from the heart and not use many words, Adonai Yeshua demonstrates a clear and simple prayer for the faithful, which as we know has come to be called the ‘Lord’s Prayer.’ This is a very beautiful and powerful prayer, and in essence when the faithful and spiritual take up this prayer, in that it is a prayer spoken by Yeshua Messiah, they are praying with Adonai Yeshua and Adonai Yeshua is praying with them. Along with the plain and simple meaning, which may be gleaned by any faithful person, and which may become the inward focus for anyone taking up this blessed prayer, there is also deep esoteric wisdom in this prayer, secret mysteries that may also form points of focus (kavvanot), and that reveal a way of prayer in deep inwardness, and intimate nearness, or oneness, with the Messiah in the Holy One.
First, as has been shared, when a faithful and spiritual person takes up this prayer on a spiritual and metaphysical level they are praying this prayer with Yeshua Messiah and Yeshua Messiah is praying this prayer with them. Understanding this, at the outset of this prayer a gnostic will remember this, go inward, and aware of the indwelling Messiah they will self-identify with the Messiah - the ‘Sun of God’ in them, and they will pray as the Messiah - as one anointed with the Holy Light and Spirit of God.
This initial movement of ingathering can last for several minutes, a half hour or an hour in itself; at times I find that two or more hours can pass in the delight of this communion in the Messiah with the Holy One. Understand, in this initial movement, resting ingathered, there is the releasing of all thoughts of anything other than the Messiah in the Holy One - Yahweh, there is just being in the Messiah with the Holy One, in the Holy One. This, in fact, is the entire prayer when understood in its essence, a cleaving, unification, with the Messiah in the Holy One - El Elyon.
‘Our Father’ - Abba. This is a prayer for yourself, but ‘our,’ ‘us,’ and ‘we’ throughout the prayer make it also a prayer for the entire Anointed Community, Body of Messiah, and more so, all humanity and all creatures. The first word of this prayer, ‘our,’ corresponds with the initial movement, unification with the Messiah, praying in, with and as the Messiah - the ‘Son of God,’ the ‘Son of Man’; here as the gnostic prays he or she will remember, and focus upon, the One Soul, holding all humanity, all creatures, all creation in their heart and uplifting the entirety of creation to the Holy One.
‘Father’ brings the remembrance of the innate unity of the One Soul, and all souls, with the Holy One, the Infinite and Eternal, and the very name Father, ‘Abba,’ implies an intimate nearness, or oneness, with the Holy One - Yahweh, and a sharing in the ‘substance’ of the Holy One. Indeed, for all spirits and souls, all sentient beings, emanate from the Holy One, and in essence and nature they are the manifestation of the Infinite Light and Spirit of the Holy One; ‘Our Father’ corresponds with praying, meditating, contemplating, in oneness with the Holy One, as though the Holy One is praying to the Holy One, just as is taught in the Straight Path.
In this regard, ‘Our Father’ corresponds with the inward intention of God gathering all creation into Godself. Concerning this though I can say no more.
‘In heaven,’ understand, as we know the Hebrew word for heaven, or heavens, is shamaim, indicating fire and water, and as we also know the ‘kingdom of heaven’ is the Messiah, the Word and Spirit of God; so, in heaven, in heaven ‘above,’ yes, but also in the Messiah - Son of God, or ‘Sun of God.’ The great and supreme mystery of the Messiah as the direct emanation of the Eternal One - Yahweh, becomes the point of focus here.
‘Heaven,’ however, also indicates the Names of God and Attributes, the Sefirot of Atzilut, and so ‘Our Father in heaven’ may also correspond with the inward contemplation of the inseparability of Ain Sof - the Infinite One, with the Holy Sefirot. This is an extension of the inward contemplation of the mystery of the Messiah as the direct emanation of the Eternal One, understanding the Sefirot as the ‘mystical Body of the Messiah.’
‘Hallowed be your name,’ this corresponds with an inward contemplation of ‘Yahweh is one and his Name is one,’ and the contemplation of the Great Name and Blessed Name, Yahweh, Yeshua (Yoshua). As is known, this Great Name is the ‘All-Inclusive Name,’ containing all of the Names of God, all of the Names depending upon it, and so an inward contemplation of the array of all of the Names of the Holy One may arise, and with it there may be a turning to the contemplation of the Divine Attributes, Sefirot, through which creation, all worlds and creatures, are brought into being and sustained.
‘Your kingdom come. Your will be done, on earth as it is in heaven,’ extends this contemplation of the Holy Sefirot, Divine Attributes, for Malkut-Kingdom is the outermost Sefirah and will, Ratzon, is Keter-Crown, the inmost Sefirah. The inward contemplation, in the awareness of oneness with the Messiah and Holy One, becomes the gnostic and the Anointed Community, being the dwelling place of the fullness of the Divine Presence, the direct manifestation of the kingdom of heaven and will of God in this world; as such there is the intention of this Holy Light shining from him or herself, as well as the entire spiritual community - hence, being the kingdom and will of God, living in submission, self-offering.
‘Give us this day our daily bread,’ this corresponds with an inward contemplation, intention, invoking and receiving influxes of the Sefirot (Names and Attributes); hence, a receiving of all spiritual and material blessings, and holding them for all peoples, all creatures, the entire world. Remembering, though, that the Messiah, the Word of God, is called the ‘bread of life,’ so this also leads to an opening to the ongoing revelation of the Living Word, and is an invocation of a revelation of the Word of God.
‘And forgive us our debts as we have forgiven our debtors’ directly corresponds with an inward intention as taught in the practices of ‘giving and receiving,’ and more so an inward contemplation of all people, all creatures, all things, as they are in the Holy One and kindling the fullness of love and compassion for all, aware of the Holy One as the All-In-All and having deep love for the Holy One in them.
‘And do not bring us into the time of trial, but rescue us from the evil one,’ As is known this verse is also translated, ‘…do not lead us into temptation,’ but regardless the corresponding points of focus, inward contemplation, intention, is the same. This corresponds with a shift into deep feeling with peoples, creatures, bound up in the ignorance, darkness, delusion of lack, illusion of separation, in the aimless wandering of transmigration (gilgulim), and awareness of the immeasurable sorrow and suffering in the experience of so many peoples, creatures, and therefore having the passionate desire for the relief of their suffering, or for their deliverance, their healing, their redemption and illumination - enlightenment and liberation, ‘salvation.’ Along with this, so too, an awareness of the play of spiritual forces of the Other Side, archons, demons, and the like, and a sealing of Anointed Community against their influence, and an invocation of divine protection - Sanctuary of Grace, for all seeking it.
There is, as we know, and extension of the Lord’s Prayer:
“For you are the kingdom, the glory and the power forever. Amen.”
With this we complete and conclude the prayer, and this corresponds to the inward contemplation of the Holy Cross, ‘True Cross’ - the ‘Cross of Light’ within the faithful and spiritual person; this is to say it corresponds with the inward contemplation of the Risen and Ascended Messiah, the station of Lordship given to him, and the complete vanquishing and deliverance from sin and death, and hell - or bondage to potentially endless transmigrations of the soul (gilgulim).
There is also in this extension, conclusion, of the prayer another inward contemplation that may be taken up, for ‘glory’ and ‘power’ are Hesed-Mercy and Gevurah-Judgment, and then there is the attribute of the ‘kingdom,’ which is Malkut, the Holy Shekinah. As such there may be an inward contemplation of the Absolute Oneness of God Most High, and the awareness of all that appears and all that transpires as a manifestation of the Shekinah, the Divine Presence, and so a resolution of receiving all things as from the Holy One, all in the One, whether apparently merciful or severe, auspicious or inauspicious; likewise, in this, the contemplation of the unification of Mercy and Judgment, and salvation through Supernal Grace.
Now at the outset of giving this holy prayer Adonai Yeshua says, “Pray then in this way,” and by this we may understand that he was not merely calling for us to just repeat these words, though indeed, as we stated at the outset, there is great spiritual power in this prayer, in these very words uttered by the Master. Rather, in the words chosen he teaches a way and order, as it were, for all prayer, and he gives points of concentration, inward contemplation (kavvanot), in prayer, as we have shared above; hence, he teaches us to pray beginning in faith or awareness of intimate nearness or oneness with the Messiah and Holy One, and to take up a movement of prayer, invocation, in cycles inward contemplation from nearness or oneness, as though emanating from the Holy One as an action of the Messiah, the Word and Holy Spirit.
As perhaps you might glean, this teaching on the Lord’s Prayer corresponds with an essential spiritual practice of the Straight Path, and while the points of focus, inward contemplations, may be briefly held, so they may also be prolonged, ‘dwelt upon deeply.’ The prayer may be spoken segment by segment, each contemplation, intention, being held inwardly in the heart before moving on to the next. Alternatively, all of these cycles may be held inwardly in the heart first, and then after all is complete the entire prayer might be spoken outwardly, sealing the movement; that, or the prayer might be spoken at the outset, then the inward contemplations afterward. As you might imagine, at times gnostics may dispense with the outward speaking of the prayer entirely and hold themselves to the corresponding cycles of inward contemplation and its energetic movements in the Holy Light and Spirit.
These inward contemplations within and behind the Lord’s prayer are only intended as a pointing out and opening of the way to deeper meditative and contemplative prayer. Quite naturally, as a faithful or spiritual person prays in this way, going within, and going deeper still, as they are ingathered by the Holy Spirit, the Spirit will reveal hidden depths and dimensions of these contemplations that cannot be spoken, as well as secrets of the Messiah and Holy One. Thus the contemplations shared are not an end, but are a beginning, as though gates of light to be passed through, moving inward with the Spirit of Truth.
May the Word of God be spoken in you, and as you, and may the Holy Spirit lead you into All-Truth! Amen.
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