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Archive for the ‘Aramaic Prayer of Jesus’ Category

New Heaven New Earth

“For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.”  (Isaiah 65:17)

The Heart Nebula

ONE WAY OF PUTTING the “former” to rest is to give our rapt attention to the present and to what’s coming down the pipe, so to speak, in the way of a new heaven, while giving all our energy to co-creating a new earth—a world “a rejoicing, and her people a joy.”   

I see and hear evidence of a new heaven — a new consciousness — manifesting in and through various ones who speak on behalf of us all in the media and elsewhere.  In his Solstice consideration just recently, John Gray, a long-time friend and spiritual guide in Lake Elsinore, California, opened with words I feel are timely . . . and welcome as tone setters for the New Year: 

As calendar years draw to a close it’s usual to look back and assess the year that was. AJ Willingham, a writer for CNN, posted yesterday, “If 2020 has taught us anything, it’s that kindness and compassion have never been more important. It’s taught us that difficult times are made easier when we work together, when we take care of each other; when we reach out a hand to those struggling and lift up the heroes that protect us. It’s taught us that the best way through the darkness is to look for the light—and if there is none, to make it ourselves.” When the Washington Post asked readers recently to describe their experience of 2020 in one word or short phrase, they reported receiving over two thousand replies very quickly. The most common one-worders submitted were “exhausting,” “relentless,” “lost,” “chaotic,” and “surreal.” Those are understandable descriptives. But they aren’t words that I’d choose. How about you? The adjectives for 2020 that come to my mind are “attention-getting,” “opportune,” “progressive,” “confirming,” “rut-breaking,” and “uplifting.” Our experienced personal identities determine how we see things, of course.

John Gray’s presentation was subsequently entitled “Compassion.” In this regard he offered words of comfort during these times of grief as an aggressive virus sweeps across the globe taking a toll on human lives and social customs:

I looked up some statistics online an hour ago: About 1.7 million people worldwide are reported to have died of Covid-19 infection complications so far this year, with almost 320,000 of those fatalities in the United States—335,000 if we add Canada. I read that right now the Covid-19 daily mortality rate in America exceeds the number of people dying each day of heart disease and cancer combined. Globally in 2020, an estimated 60 million people died from all causes and about 150 million babies were born. That’s a lot of comings and goings, for sure, but as a proportion of the estimated total human population of 7.85 billion the increase was about 1%. These are just statistics of course, and statistics can be impersonal, even numbing. Let’s draw the matter in from the realm of numbers and closer to home: How many people died this year who you personally knew? How many children were born to people you know? I bet none of us would answer zero to either question; we all know of some departures and arrivals. For the most part, this is all seen as a normal part of human life experience. The coronavirus pandemic introduced a new element into the usual human view of life and death, however. We expect—and are maybe a little numbed to—people dying of heart problems and cancer, for examples, but this has added something different 

It’s human nature to grieve about death and loss. And there’s a lot of grief in the world. This may be especially felt by an individual when it is their loved one who died. The deep substantial connection known in life shifts with death of the physical body. Resisting this process produces a painful experience to the griever. I think grief may be second only to shame as the most painful emotion human beings feel. We feel grief when our heads and our hearts—facts and feelings—pull in opposite directions. A person may feel, “Maybe such-and-such is a fact, but I don’t want it to be and I don’t like it!” It’s this internal division that produces pain. We can understand a toddler’s tantrum, grieving loudly over being told “no,” but it becomes an irrational and irresponsible thing in a person who is chronologically adult. The pain of grief can feel so great that facts are not faced at all.

Grief is an invaluable way to internally deal with events like death, and it shouldn’t be run from. One of our roles as divine beings in human form is, as may at times be necessary, preside over a process of reconciling and realigning mind and heart in ourselves and in the world. I don’t think grief is something to get over. Its presence indicates, often sharply, the need for healing, for making whole. When the heart/mind divide is closed, grief is no more. Just a thin scar remains. Grief is not related to just bodily death, of course. This past year many people have mourned the demise of some comfortable norms of everyday social life. Some grieve the fact that they can’t get together with family and friends as in the past, or they are controlled by those feelings and do it anyway. How many grieve over the death of a rain forest, or of untold species of plants and animals? How many grieve the innumerable imbalanced conditions in the natural and manmade worlds, and the state of the planet itself.

Personal experiences of grief are connected to and are rooted in deeper collective experiences of grief in the whole body of mankind and of the planet. We are each, after all, inextricable parts of that whole and we share a deep subconscious past. Much of that remains unresolved, unhealed. This may help explain why feelings of grief may seem bottomless, as they sometimes do. We feel on behalf of the whole. Doing this is an aspect of our service.

Well, good grief!  What’s needed to comport ourselves effectively and well in the midst of all this? Dealing with grief is just a small bit of what is ours to give and receive and bless in the world, of course, but when it’s to the fore, it can seem pretty big. Spiritual leaders have for centuries emphasized the need for compassion—compassion for oneself and for one’s fellows; to uplift the afflicted. Compassion is defined in dictionaries as “having care and concern for the suffering or misfortune of another, often including the desire to alleviate it.” Both Greek and Latin roots of the word have to do with feeling the suffering and having empathy for another’s plight—and, to me, suggests extending understanding and a helping hand.

There is a well-loved passage in the Old Testament of the Bible which describes these essences so well:

“The spirit of the Lord is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty unto the captives… to comfort all that mourn; to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness…” [Isaiah 61:1-3]

Anyone looking for a resolution for the New Year—and the rest of this incarnation— could hardly do better than adopt these words! The proclamation I quoted, attributed to the prophet Isaiah, comes from the same spiritual symphony as the basic teachings of Buddha a couple of centuries later. Per Wikipedia, “According to Buddhism, compassion is an aspiration, a state of mind, wanting others to be free from suffering. It’s not passive—it’s not empathy alone—but rather an empathetic altruism that actively strives to free others from suffering. Genuine compassion must have both wisdom and lovingkindness.”

Isaiah and Buddha were among enlightened ones who were forerunners to the coming of the one we call the LORD of Lords. What the Christ came to accomplish—minimally, the establishment of a nucleus collective body of spiritually conscious individuals—could not be accomplished the way it might have been had those close to him been more willing. In the New Testament portrayal of this, when this fact became evident, it is said, “Jesus wept.” [John 11:35]I can only imagine his profound sorrow. Not long after this point came his crucifixion. Notwithstanding that horrific event, his attitude toward everyone throughout this whole time was, “Father, forgive them, for they know not what they do.” [Luke 23:34] He demonstrated supreme compassion.

In his usual gentle and humble manner—as I have experienced his spirit over the years I’ve known him—John closed his consideration with these uplifting and encouraging words:

I confess that there have been times in my life when I’ve said, “Father forgive me, for I know not what I did.” Gradually I came to know with certainty that it is my anointed place—and it is each of ours—to extend the same qualities of forgiveness and compassion to all and to everything. Let us hold the world this way. It so needs us.

THE ARAMAIC PRAYER OF JESUS

As a way of holding the new world being born, and of closing 2020 and opening a New Year, I offer this Aramaic Prayer of Jesus as an invocation of the spirit of love, and as a carrier wave for an intention for peace and harmony throughout our world at the beginning of the year of our Lord 2021.  Saying this prayer, or listening to it, one can send forth one’s intention into the Universe while being released from all ties to the past and freed up to move forward into a new cycle with a clean slate, so-to-speak.

Aramaic is a sound-based rather than meaning-based language. When spoken or chanted, the tone of the words themselves go forth to cymatically, if you will, shape and inspire new forms with life.  It carries the spirit we send forth to accomplish absolutely that which we intend.  Above all, it sends our words before us to clear the paths upon which we are about to embark of all the clutter of yesterday’s successes and failures. It literally makes our paths new.

The invocation itself creates sacred space for the Great Spirit of the Father and Mother God to enter and be with us as we initiate this new cycle in 2021.

Praying this particular Prayer of Jesus helps us to come in his name (shem in Aramaic), or vibration, which is the vibration of love itself.  Love is, after all, the path of Truth we have chosen to walk in life.  We hereby set our direction and receive the energy and provision we will need to travel and serve upon this path. I invite you to listen to this video recording and simply be with the Aramaic words as they flow through your mind and body.

(There’s music after the “Amen.”  See the Aramaic words and translation below. There are other videos that follow this one with songs in Aramaic and Hebrew you may wish to view as well.) 

The Aramaic Prayer of Jesus

Abwoon d’bwashmaya

Nethqadash shmakh

Teytey malkuthakh

Nehwey sebyanach aykanna d’bwashmaya aph b’ arah

Hawvlan lachma d’sunqanan yaomana.

Washboqlan khaubayn wakhtahayn

aykana daph khnan Shbwoqan I’khayyabayn.

Wela tahlan l’ nesyuna

Ela patzan min bisha.

Metol dilakhie malkutha,

wahayla, wateshbukhta. l’ ahlam almin. Ameyn.

ONE ENGLISH TRANSLATION

O Birther, Father-Mother of all creation,

Your Name shines everywhere!

Release a space to plant your Presence here.

Envision your “I Can” now.

Embody your desire in every light and form.

Grow through us this moment’s bread and wisdom.

Untie the knots of failure binding us, as we release the strands we hold of others’ faults.

Help us to not forget our Source, yet free us from not being in the Present.

From you arises every vision, power, and song, from gathering to gathering.

Amen: may our future actions grow from here!

May this prayer open up new pathways in your life during 2021 to bring your unique gift of love’s light to your world . . . and may you have a Happy and Blessed New Year!

Anthony 

tpal70@gmail.com

Credits: For John Gray’s excerpts, gratitude to David Barns for his bog post at  https://greatcosmicstory.blogspot.com/ 

The Prayer of Jesus – Abwoon

My Chorale PicI have always had a peculiar feeling of resistance when I hear the words “In Jesus’ name we pray,” with which preachers end their prayers – mostly Protestant and Baptist preachers, as rarely if ever have I heard Catholic priests utter these words. It just doesn’t ring true to me as something required of us in order to connect with God the Father in prayer. Jesus himself instructed that when we pray we should enter into our closet and pray directly to the Father in secret.

Now, I think I know the source of this tradition. Somewhere in the Biblical account of Jesus’ public ministry, he is recorded by the Evangelists as having indicated that “No one comes to the Father except through me.” He is also recorded as saying “Whatever you ask of the Father in my name, he will give it to you.” Later on the Catholic Church made it a dogma that states unequivocally that no one comes to the Father except through the Son.

Now, in the Aramaic tongue, which Jesus spoke, the word for name is shem, which means shimmer or vibration.  When someone is said to “come in the name of the Lord,” in Aramaic it means one who comes in the tone or vibration of love, love being the shem of Jesus, the Lord of Love. So, to ask the Father “in my name” is to ask in love, not to get something from God but to give something to God, namely glory, as well as to give something to one’s world, namely creative action.

When Jesus was teaching his disciples how to pray, he gave them what has come to be known the world around as “The Lord’s Prayer.” Interestingly, this prayer does not end with the words “In Jesus’ name we pray.” Nor does it begin with words invoking the Father through Jesus’ name.  According to the record, Jesus instructed “When you pray, pray thus: “Our Father, which art in heaven, hallowed be thy name…etc.”  Then it ends with these words – which, for some peculiar reason, the Catholic version of this prayer omits: “For thine is the kingdom, and the power, and the glory forever. Amen.” (Matt. 6:9-13)

Jesus instructed his disciples to address the Father directly, and not as his Father but as “Our Father.” This leaves me with the impression that someone put a spin on this Gospel text. It seems they put words into Jesus’ mouth when they wrote the Gospels that have been handed down to us by Catholic theologians at the Council of Nicea. As we saw in previous posts, the Council of Nicea was convened by the pagan Emperor Constantine in the fourth century after Jesus (325 AD).  This was when the Catholic Church was created along with the dogmas that were to be taught and upheld by all Christians.

This was also likely when the phrase “In Jesus’ name” was owned and capitalized on by the Church, which in essence decreed that the only way to God was through the Church and its priesthood. This really does reveal the Judaic roots of Christianity. Judaism had its High Priest who alone was permitted to enter the Holy of Hollies in the Jewish temple. No one came to the God of Abraham except through the High Priest of the Temple. Direct communication with God by the layman was taught and believed to simply not be available. Yet, we have Jesus’ words instructing us to address the Father directly when we pray. I find this most interesting.

Where was Mother God?

What also strikes me as peculiar is the absence of the Divine Feminine, Mother God, in this prayer as it was translated from the original Aramaic text into the English language — and I may step on some patriarchal toes here. From my studies of the original Aramaic prayer of Jesus, I learned that the first word of this prayer, Abwoon, invokes both Father and Mother God, and the word for kingdom, malkuthakh, is a feminine word which means queendom and not kingdom. So, let’s have a closer look into the nature and purpose of this prayer of Jesus, which actually has ancient roots. It was a prayer that was used to initiate a new cycle of creative venture.

The Aramaic language is a sound-based language as distinguished from the meaning-based English language, so that in simply voicing this prayer out loud, one sends forth in his or her creative field energetic frequencies that begin to establish a new vibrational terrain – which we can call a “new heaven” – for the creation of something entirely new – which we can call a “new earth.” So, let’s have a look at each line of this Aramaic Prayer of Jesus.

The Aramaic Prayer of Jesus

As I said, Aramaic is a sound-based, rather than meaning-based, language. So, it really can’t be translated literally word for word. When spoken or chanted, however, it carries our spirit forth to accomplish absolutely that which we intend.  Above all, it sends our Word before us to clear the path upon which we are about to embark of all the clutter of yesterday’s successes and failures. It literally renews the path of our life’s journey so that something new may unfold that’s not a repetition of the past.

The invocation itself creates sacred space for the Great Spirit of Father/Mother God to enter and be with us as we initiate a new cycle. Praying this particular Prayer of Jesus helps us to enter his shem, or vibration, which, as I’ve said, is the vibration of love itself.  Love is, after all, the true path upon which we are to embark in co-creating and re-creating our worlds. We hereby set our direction and our intention and open our hearts to receive the sacred energy from Father God and the substantive provision from Mother God’s Queendom we will need to create and re-create our worlds. We do this in the name — the vibration, the shem — of the Creator,  as in the phrase “Hallowed be thy name.” Holy – and wholly encompassing of the All – is the vibration of the Creator of all things in the Universe.

Now, although the Aramaic words cannot really be translated literally, the vibration of the words of this prayer have a certain and specific quality that stirs a corresponding resonance in the “void” of the undifferentiated strata of creative dust out of which all forms are made. The following is one possible “translation” of this Aramaic prayer of Jesus offered by Sufi murshid  (senior scholar) Neil Douglas-Klotzl, from which I personally leaned to articulate the Aramaic words of this prayer.  I will give the Aramaic words followed by his translation. For a vocal rendition of this prayer, see the video on my December 26th , 2016 post.

Abwoon d’bwashmaya – O Breathing Life (or Father-Mother God)

Nethqadash shmakh – your Name (vibration) shines everywhere!

Teytey malkuthakh – Release a space to plant your Presence here. (Or: Let thy Queendom come now! is another possible translation).

Nehwey sebyanach aykanna – Envision your “I Can” now.

d’bwashmaya aph b’arah – Embody your desire in every light and form.

Hawvlan lachma d’sunqanan yaomana. – Grow through me this moment’s bread and wisdom.

Washboqlan khaubayn (wakhtahayn) aykana daph khnan shbwoqan I’khayyabayn.

Untie the knots of failure binding me, as I release the strands I hold of others’ faults.

Wela tahlan l’ nesyuna Ela patzan min bisha. – Help me to not forget my Source, yet free me from not being in the Present.

Metol dilakhie malkutha, wahayla, wateshbukhta l’ ahlam almin. – From you arises every vision, power, and song, from gathering to gathering.

Ameyn. – Amen: may my future actions grow from here!

There are a few other possible translations of the Aramaic Prayer of Jesus, which one can find on the WEB. They all essentially convey the same intention.

What opened my understanding and piqued my interest in this prayer is the expressed purpose for vocalizing it. In this prayer, as I said earlier, we have two invocations: one to Father God and another to Mother God. The invocation to Father God is to bring into one’s creative space the vibration of Creative Power. The invocation to Mother God is to bring into one’s creative space from out of her cornucopia, her “horn of plenty,” the provision needed to give form to one’s creative Word.

But the magic of this prayer is to be known as one takes the position of praying as God rather than to God; in other words, as a co-creator with Father/Mother God, rather than petitioning God to give me something I need in my life, something we are told by the Teacher that our Father in Heaven already knows. We pray our needs into existence rather than asking God to fill our needs for us. We do this in love but also as Love speaking the command “Let it be according to my Word.”

In Biblical words, we may say “Behold I create” – and I take full responsibility for my creation – starting with the most immediate creation and world of my physical body and temple — staying with it for as long as it exists and the substance that gave it form totally disintegrates and returns to the undifferentiated substance of creation – my world, my creation, my responsibility.

The rest of the prayer embodies and articulates a process of clearing one’s slate, so-to-speak, of all past experiences, both the good and the bad, the successes and the failures, one’s virtuous deeds along with one’s “sins” of the past, especially those “trespasses” that one has made upon others’ space, but also those that others have made upon one’s own space. “Untie the knots that bind me,” to others by reason of my judgments of them, and vice versa that bind others to me by their judgments of me. In other words, I release all things that may hold me back from pursuing my dreams and current creative imaginings. Then it ends with the command, “Let my future actions grow from here.” Or, in the words of Captain Picard, “Make it so!”

One can learn to articulate the Aramaic Prayer of Jesus is just a few weeks with the help of Neil Douglas-Klotz’s audio cassette tapes available from SoundsTrue.com. I learned it and could say it from memory in just two months and it stays fresh in my memory for instant recall. The Aramaic words seemed like deja vu to my tongue. I highly recommend it to my friends and blog followers.

The Lord’s Prayer

Here is a more timely version of The Lord’s Prayer, perhaps more current with the times and with the spiritual awakening underway in human consciousness. It was penned by Lord Martin Exeter, a British lord from the United Kingdom — who was also my spiritual mentor for some twenty years.

I am in heaven. The revelation of myself is holy. My kingdom comes because I am here. My will is done in earth because my will is done in heaven.  I give the bread of life in each moment of my living on earth.

I forgive, and that forgiveness is received by those who share the spirit of forgiveness. I lead no one into tribulation, but deliver all evil into the creative cycle.

For mine is the kingdom present on earth because I am present on earth. Mine is the creative power of the Word. And mine is the glory which results, shining round about, to be reflected by the world which I create.

So, with that I will say Adieu and, until my next post,

Be love. Be loved.

Anthony

Read my Health Light Newsletter online at LiftingTones.com.

 

 

 

 

 

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