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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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The “Jesus of Faith’ vs the “Jesus of History” part 4:2 “Kingdom-Consciousness”

“When you understand yourselves you will be understood …. If you do not know yourselves, then you exist in poverty and you are that poverty.”

This blog series is dedicated to all my Christian brothers and sisters.

Continuing from where we left off in the previous post, I will share further excerpts from Andrew Harvey’s Foreword in The Gospel Of Thomas — Annotated & Explained by Stevan Davies. The author is commenting on this saying by Jesus in the Gospel of Thomas:

“Jesus said: ‘The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.’ “

From his own harrowing experience, Jesus knows that finding cannot be without suffering; to find out the truth and power of your inner divinity is to be “disturbed”: disturbed by the gap between your human shadow and its dark games, the abyss of light within; disturbed by the price that any authentic transformation cannot help but demand; disturbed by the grandeur you are beginning to glimpse of your real royal nature with all its burden of responsibility and solitude.

Jesus knows too, how­ever, that if you risk this disturbance and surrender to the unfolding of your divine nature, extraordinary visions will be awoken in you–visions that will astound you and drag you into what the Sufi mystics call the “kingdom of bewilderment” that “placeless place” where everything you have imagined to be true about yourself or about humanity is rubbed by the splendor of what you discover. And from this increasingly astonishing self-discovery, tremendous powers to influence and transform reality will be born in you. Just as unprecedented energy is unleashed by the splitting of an atom, so through the “splitting” of human identity to reveal the divine identity within it, a huge new transforming power is born, a ruling power, the power that great saints and sages have displayed through gifts of healing, miracles, and undaunted stamina of sacred passion and sacrifice.

The seeker that becomes a finder and ruler makes a leap in evolutionary development from human being, unconscious of the Divine hidden within him or her, to an empowered divine human being, capable in and under the Divine of flooding reality with the glory of the Kingdom. To reveal this secret, live it out, and release it in all its radical power, to make “finders” and rulers of us all, is why the Jesus of the Gospel of Thomas lived and preached and died.

It’s a giant leap from the saying “I’m only human” to “I am divine.” One is left with no excuse for one’s goof-ups and shortcomings. Assuming one’s divine identity does not mean that one will no longer make “mistakes” or experience shortcomings. These are seen as lessons in the school of Life rather than mistakes. One learns and grows from them.

This empowering vision of saying 2 leads naturally, as in the text itself, to the challenge of saying 3:

“Jesus said: If your leaders say to you” Look! The Kingdom is in the sky!” Then the birds will be there before you are. If they say that the Kingdom is in the sea, then the fish will be there before you are. Rather the Kingdom is within you and it is outside of you. When you understand yourselves you will be understood …. If you do not know yourselves, then you exist in poverty and you are that poverty.”

The savage, gorgeous radicalism of this saying should not be under­estimated; Jesus is, consciously and with the most subversive imaginable scorn, mocking all versions of the spiritual journey that place the ultimate experience beyond this world, in some transcendent “otherwhere.” All the patriarchal religions and mystical transmission systems–including those conceived in Jesus’ honor–subtly devalue the immanent in favor of the transcendent. . . .

The Jesus of Thomas is a “mystical revolutionary” who goes against all convention, religious dogmas decreed in his name, and the sociopolitical structures that maintain the status quo.

From what I have said, it should now be clear why in saying 10 Jesus announces, “I have thrown fire on the world. Look! I watch it until it blazes.” The “fire” that Jesus has thrown–and is constantly throwing on the world–is the fire of a revolutionary transcendent and immanent knowledge and love that menaces all the world’s political, social, economic, and religious hierarchies and elite, and all their self-serving justifications for keeping a vicious and unjust set of structures in place. The Jesus of Thomas is not the tender, often ethereal victim, or the suffering servant; he is the most fiery-eyed of revolutionaries, a being who knows he has discovered the nuclear secret of a new, potentially all-transforming power of love-in-action, and he is committed to seeing that its unleashing upon the world and transfiguration of the fire of its truth and laws take place.

In saying 71, he announces cryptically, “I will destroy this house”; scholars have taken him to mean that either he will bring down the Tem­ple with all its elite and hierarchy and business policies throughout a revelation of a direct egalitarian vision of human divinity, or that he is pledged to destroying the House of Herod that is currently “defiling” the house of David. These are entirely too limiting and local interpretations of the enterprise of Jesus. The Jesus of Thomas is not a peacemaker; he is an incendiary of love, a pyromaniac of divine passion, announcing the laws of a transformed world and of the enormous struggles, sacrifices, and sufferings, both internal and external, necessary to engender it.

As he pro­claims in saying 16, “People think, perhaps, that I have come to throw peace upon the world. They don’t know that I have come to throw disagreement upon the world, and fire, and sword, and struggle.”

Jesus has far too mordant an understanding of ruthlessness and cor­ruption not to realize that only divine violence can end human violence­– only a sacred violence of utter abandon to God and utter commitment to transformation can dissolve the human violence that keeps the world sunk in degradation. Not only does Jesus know this, but he faces its necessity and lives it out in the extremity of his own life; he is fully aware that his knowledge of the laws of the birth of the Kingdom threatened all previous human accommodations to the way of the world; after his very first public sermon, the Gospel of Matthew tells us, occasional attempts on his life were made.

Unlike many of the gurus and so-called teachers of our time, whose vague transcendental waffling further drugs an already comatose culture and leaves every aspect of the status quo intact, Jesus’ vision of the new way was rooted not only in visionary ecstasy but in an utterly illusionless and ruthless analysis of power in all of its aspects. This is what made him–and makes him–dangerous, perpetually scandalous, and what makes the Gospel of Thomas a fiery challenge, not only to less incendiary versions of his own message, but to all philosophers who do not propose a complex mystical revolution on every level.

Jesus risked such an almost alienating fervor and uncompromising urgency of address not merely because he understood that the Kingdom could not be birthed by any less absolute passion, but because he knew too, from the majesty and astonishment of his own experience, that empowerment on a scale as yet undreamed of awaited any being radical enough to accept and risk the terms of transformation he was proposing. Anyone who reads the Gospel of Thomas with an open mind and awakened heart will realize that what Jesus was trying to create was not an eth­ical or sociopolitical revolution alone; he was attempting to birth a fully divine human race, a race of beings as radically alive and aware as he was himself.

In saying 108, he makes this clear: “Jesus said: He who drinks from my mouth will become like I am, and I will become he. And the hid­den things will be revealed to him.”

Divinized  Human Beings

It is in saying 13, however, that the fullest vision of how Jesus wished to empower others is given:

“Jesus asked his disciples: Make a comparison; what am I like? Simon Peter replied: You are like a righteous messenger. Matthew replied: You are like an intelligent lover of wisdom. Thomas replied: Teacher, I cannot possibly say what you are like. Jesus said to Thomas: I am not your teacher; you have drunk from and become intoxicated from the bubbling water that I poured out. Jesus took Thomas and they with­drew. Jesus said three things to him. When Thomas returned to the other disciples, they asked him: What did Jesus tell you? Thomas replied: If I tell you even one of the sayings that he told me, you would pick up stones and throw them at me, and fire would come out of those stones and burn you up.”

This is one of the most permanently astonishing of all of the sayings of Thomas, and nothing like it is found in any of the synoptic gospels. What makes saying 13 so clear is that what Jesus most wanted was to set others on fire with the same fire that he himself had ignited with Thomas, so that they, like him, could be divinized. Thomas is the one disciple in the saying who does not have a tidy and dead category through which to express his understanding of Jesus. Thomas has become a “finder” and so is bewildered and astonished: “Teacher, I cannot possi­bly say what you are like.” One last block remains to Thomas’s true understanding of Jesus and who and what he is. Thomas’s own reverence of Jesus as “teacher,” a reverence, however beautiful and justified, that acts as a subtle distancing force from the full outrageousness of the truth. That full outrageousness Jesus proceeds with his usual nakedness to uncover: “I am not your teacher, you have drunk from and become intox­icated from the bubbling water that I have poured out.” Jesus recognizes that Thomas has allowed himself not merely to try to follow him, but has risked everything by getting drunk from the “bubbling water” of divine knowledge and divine passion that Jesus has poured out for him, and in so doing, he has become like Jesus himself, one with him and one with his fiery source.

The next saying is my favorite as it speaks to the state of transmutation of consciousness to the state of Oneness. It also speaks of the Healing Field which holds the patterns of perfect design for the body temple.

“Jesus saw infants being suckled. He said to his disciples: These infants taking milk are like those who enter the Kingdom. His disciples asked him: If we are infants will we enter the Kingdom? Jesus responded: When you make the two into one, and when you make the inside like the outside and the outside like the inside, and the upper like the lower and the lower like the upper, and thus make the male and the female the same, so that the male isn’t male and the female isn’t female. When you make an eye to replace an eye, and a hand to replace a hand, and a foot to replace a foot, and an image to replace an image, then you will enter the Kingdom.”

Imaging is an essential aspect of creativity, as well as healing. One is functioning in the kingdom of heaven when working with one’s consciousness in holding an image of perfection of form. “As above, so below. As below, so above.” The alchemy of holistic healing is what Jesus worked with in his “miracles.”

There are four interlinked truths about saying 22 that I would like to unravel here, for they each illustrate another aspect of Jesus’ vision of “Kingdom-consciousness” and, taken together, provide the fullest guide­line we have to its implementation and power.

First, we see” Kingdom-consciousness” in the child, born from a mar­riage of opposites–of transcendence and immanence, heart and mind, soul and body, masculine and feminine. The freedom and mastery of this Divine Child consciousness transcends all known categories, prepares a wholly new birth in every dimension, and brings the seeker into unity with the One in all its aspects and potential.

Second, we see the agency of this transformation in the motherhood of God, the Divine Feminine. This is quite clear from the image of infants sucking at the breast, through which Jesus is trying to make us aware of how important is the embodied Godhead, the Mother aspect of God, and how important it is to the kind of transformation he wants. Only those who have awoken to the kingdom within and without as the embodied God­head will be able to view life and Creation and all the workings of the uni­verse with the kind of abandon and trust that will allow them to be fed directly by God, with all the powers of vision and action they need. Without a restoration to the Christian mysticism of Jesus’ own full celebration of the Divine Feminine, the “Kingdom-consciousness” cannot and will not be born.

The third truth that saying 22 reveals is the order of the transfor­mations that have to be undergone by every seeker if the” Kingdom­-consciousness” is to be realized. The first recognition–when you make the two into one–describes the first major inner revelation of the divine consciousness, that of the impotence of all dualistic concepts to begin to describe Reality. This is followed by the opening of the heart center
(known as the heart-chakra in Hinduism, Sufism, and Buddhism), which dissolves all distinction of inner and outer in a living vision of all things burning in divine light. This in turn leads to the collapse of all previously useful categories of high and low, sacred and profane, through the reve­llation of presence in all things, events, actions, and possibilities–what in Hinduism and Buddhism is known as the Tantric revelation of Nirvana as Samaras, of the world of appearance as being essentially one with Absolute Reality and saturated at all moments with divinity.

The combination of an experience of all three linked revelations leads to the alchemical fusion within the seeker of masculine and feminine, and so to the mutual trans­formation of the” masculine” powers of will, order, logic, and strength, by the “feminine” powers of compassion, sensitivity, and reverence for all life. That engenders a new kind of being, the Divine Child or Sacred Androgyne who, like the Divine itself, is beyond category and able to use transformed feminine and masculine powers in whatever combination is called for in the actual situation. Such a being” reigns” over reality in the name of and with some of the actual miraculous powers of the Divine itself.

Such passionate words resonate at deep levels in the heart, where spiritual things are spiritually discerned and understood. I will share the fourth interlinked truth in my Easter Sunday post. As we move into the Easter Season, my focus will be on the passion, crucifixion and resurrection of Jesus as Michael Baigent presents these events in his book. Until my next post, then,

Be love. Be loved.

Anthony

I invite you to read my HealthLight Newsletter at liftingtones.com

 

 

 

The “Jesus of History” Vs the “Jesus of Faith” part 4:1 – The Kingdom of Heaven

“Jesus said: ‘The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.’ (The Gospel of Thomas)

The Gospel of Thomas, a product of Egyptian Christianity, was one of the collections of codices found at Nag Hammadi in 1945, now popularly called the “Gnostic Gospels.” Gnostic Christianity was considered heretical since the second century. Thomas, however, was not a Gnostic. Harvard Professor Helmut Koester, along with many other scholars, feel strongly that this gospel should be included in the canon of the new Testament. It isn’t for one reason only: it exposes the deception of Christianity which bought into the Egyptian tradition that heaven–the “Far-World”–was a place to visit while we live and eventually go to when you die. Thomas proclaims in his Gospel the revolutionary teaching of Jesus that “The kingdom of heaven is within you and outside of you.” In other words, it is not somewhere up there but right here on earth, and one does not need the Church with its creeds and dogmas to get there.

In his provocative book The Jesus Papers–Exposing the Greatest Cover-Up in History, Michael Baigent presents the Gospel of Thomas as the contrast to Zealot Christianity that it is.

. . . it is clear that its information comes from a hidden tradition that was passed only to a special few; as its opening sentence states, “These are the secret sayings which the living Jesus spoke and which Didymus Judas Thomas wrote down. . . . It gives fresh information about the “kingdom”–or “the Kingdom of the Father.” Jesus’ disciples ask “When will the new world come?” Jesus replies “What you look forward to has already come, but you do not recognize it. . . . The Kingdom of the Father is spread out upon the earth and men do not see it.”

In the Gospel of Mary of Magdala, another text found at Nag Hammadi, Jesus is recorded to have issued “a warning against looking for physical evidence of the kingdom of heaven. . . . The translator, Professor Karen King of the Harvard University Divinity School, has used a nonstandard expression to replace ‘Son of Man’–she uses ‘child of humanity,’ which is probably a better phrase, avoiding, as it does, the sectarian and dogmatic baggage; for similar reasons she replaces ‘kingdom’ with ‘Realm’ . . . .  ‘Be on your guard,’ says Jesus, ‘so that no one deceives you by saying “Look over here!” or “Look over there!” For the child of true Humanity exists within you. Follow it! Those who search for it will find it. Go then, preach the good news about the Realm.'”

Mary Magdalene was not liked by the apostle Peter simply because she was a woman and “unworthy of the life,” as he said of her to the other disciples, some of whom were irritated by her closeness to Jesus, who favored her over the other disciples, kissing her often on the lips. Peter is recorded by Mary Magdalene as saying “Sister, we know that the Savior loved you more than all the other women. Tell us the words of the Savior that you remember, the things which you know that we don’t because we haven’t heard them.” As it turns out, Mary Magdalene had received secrete teachings from Jesus. She replies to Peter “I will teach you about what is hidden from you.” This irritated several of the disciples who began to doubt that Jesus ever said secrete words to her and not to them, that he even spoke to a woman in private without them knowing. “Are we to turn around and listen to her? Did he choose her over us?” Peter demands to know.

The disciple Levi defends Mary: “Assuredly the Savior’s knowledge of her is completely reliable. That is why he loved her more than us.” Baigent goes on to conclude that Jesus “taught secrete doctrines that concerned the passing over to the kingdom of heaven–a metaphor, as I have noted, for the concept described by the ancient Egyptians as the Far-World, or by the Greeks variously as the land of the Blessed or the Netherworld. All depict the divine world. The disciple of Jesus who understood his teaching the best was Mary Magdalene….”

It was Mary Magdalene who anointed Jesus with precious oils days before his royal entrance into Jerusalem on Palm Sunday. She alone knew the significance of this ritual anointing, an important aspect of which is that it be performed “by someone who understands what is being done, and by one who can participate in recognizing the messiah–for the anointment is just the final act of a longer process, the details of which have not been recorded in the Gospels.” Baigent concludes this chapter with these words of appraisal of the Catholic Church:

No wonder the power brokers of Rome wanted to exclude knowledge of this sacred path as well as knowledge of these additional gospels. Unfortunately–for them–they could do nothing about the Gospels that later became the New Testament except to control the interpretation of them–to control the “spin.” The conceit, of course, is that some theologians with attitude presume to understand hundreds, perhaps a thousand or two years later, what the writers meant better than they did themselves. Why ever have we believed this for so long?

Although there were always scholars and commentators who saw through the spin, it is only in recent times that the manipulation and error have come so much to the fore in public. But so far, particularly in the ornate halls of the Vatican, nothing has changed. Power prefers spin to truth.

“Kingdom-Consciousness”

Andrew Harvey, series editor of Steven Davies’ 2002 release, The Gospel of Thomas – Annotated & Explained, writes eloquently and passionately about this Gospel.  He describes the character of Jesus and his revolutionary vision for the world with such authenticity that one might think he knew Jesus personally. I will share much of his foreword in two posts simply because it articulates so well the “alternative” I promised to offer at the start of this series–as well as the primary purpose of Jesus’ mission and ministry. He speaks of a “kingdom-consciousness.”

The Gospel of Thomas is, I believe, the clearest guide we  have to the vision of the world’s supreme mystical revolutionary, the teacher known as Jesus. To those who learn to unpack its sometimes cryptic sayings, the Gospel of Thomas offers a naked and dazzlingly subversive representation of Jesus’ defining and most radical discovery: that the living Kingdom of God burns in us and surrounds us in the glory at all moments, and the vast and passionate love-consciousness–what you might call “Kingdom­-consciousness” –can help birth it into reality. This discovery is the spiritual equivalent of Albert Einstein’s and J. Robert Oppenheimer’s uncovering of the potential of nuclear fission; it makes available to all humanity a wholly new level of sacred power. By fusing together a vision of God’s divine world with a knowledge of how this divine world could emerge into and transfigure the human one, the Gospel of Thomas makes clear that Jesus discovered the alchemical secret of transformation that could have permanently altered world history, had it been implemented with the passion and on the scale that Jesus knew was possible. Its betrayal by the churches erected in Jesus’ name has been an unmitigated disaster, one major rea­son for our contemporary catastrophe.

Unlike the Buddha, or Krishna, or any of the Eastern sages whose wis­dom of transcendent knowledge left fundamentally intact the status quo of a world often characterized as illusory, the Jesus we see in the Gospel of Thomas saw and knew this world as the constant epiphany of the divine Kingdom and knew too that a wholly new world could be created by divine beings, once they had seen this and allowed themselves to be transformed and empowered as he was, by divine wisdom, ecstasy, and energy. What Jesus woke up to and proceeded to enact with the fiercest and most gloriously imaginable intensity was this new life of “Kingdom­-consciousness,” not as a savior and not as a guru claiming unique status and truth–the Gospel of Thomas makes this very clear–but as a sign of what is possible for all human beings who dare to awaken to the potential splendor of their inner truth and the responsibilities for total transformation of the world that it then inspires within them.

Jesus’ full revolutionary vision in all its outrageousness, grandeur, and radical passion is to be discovered in a close reading of the Gospel of Thomas. The greatest of the sayings are like the equations of physicists Werner Heisenberg or Niels Bohr–complex but intensely lucid expositions in mystical and yogic terms of the laws and potential of a new reality, an endlessly dynamic and fecund reality created by our illusory perceptions and their sterile hunger for separation, division, and stasis.

What I have discovered on my own journey into the increasingly challenging understanding of “Kingdom-consciousness” is that as I continue to uncover and develop in my own depths the “fire” that Jesus speaks of in the Gospel of Thomas, reading the sayings by the brilliant light of this “fire” becomes even more astonishing. The sayings expand in radiance, significance, and reach as I expand my own awareness of divinity and of the powers available to all those who dare to risk trans­formation.

What I want to offer here is a linked reading of seven of the sayings that have most inspired me. Through this linked reading, I hope to open up to seekers everywhere the full glory, as far as I understand it now, of what Jesus is trying to communicate through the Gospel of Thomas, not just to Christians but to the whole of humanity. Let us begin with saying 2:

“Jesus said: The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.”

This saying suggests that the Jesus who is speaking in the Gospel of Thomas is not presenting himself as a Messiah with a unique realization and a unique status of mediator. This Jesus–for me, the authentic Jesus–is like the Buddha, a human being who was awakened to the full glory of his inner divinity and so knows the secret of every human being and hungers to reveal it to change the world. The life to which this Jesus is inviting everyone is not one of endless seeking, but one of finding­–finding the truth and power of human divinity by risking everything to uncover them.

From his own harrowing experience, Jesus knows that finding cannot be without suffering; to find out the truth and power of your inner divinity is to be “disturbed”: disturbed by the gap between your human shadow and its dark games, the abyss of light within; disturbed by the price that any authentic transformation cannot help but demand; disturbed by the grandeur you are beginning to glimpse of your real royal nature with all its burden of responsibility and solitude. Jesus knows too, how­ever, that if you risk this disturbance and surrender to the unfolding of your divine nature, extraordinary visions will be awoken in you–visions that will astound you and drag you into what the Sufi mystics call the “kingdom of bewilderment” that “placeless place” where everything you have imagined to be true about yourself or about humanity is rubbed by the splendor of what you discover. And from this increasingly astonishing self-discovery, tremendous powers to influence and transform reality will be born in you. Just as unprecedented energy is unleashed by the splitting of an atom, so through the “splitting” of human identity to reveal the divine identity within it, a huge new transforming power is born, a ruling power, the power that great saints and sages have displayed through gifts of healing, miracles, and undaunted stamina of sacred passion and sacrifice. The seeker that becomes a finder and ruler makes a leap in evolutionary development from human being, unconscious of the Divine hidden within him or her, to an empowered divine human being, capable in and under the Divine of flooding reality with the glory of the Kingdom. To reveal this secret, live it out, and release it in all its radical power, to make “finders” and rulers of us all, is why the Jesus of the Gospel of Thomas lived and preached and died.

I will share more of Andrew Harvey’s foreword in my next post. We are headed toward Holy Week and the Easter Season in the Christian world during which I will bring this series to its climatic conclusion with a provocative scenario of the crucifixion, death and resurrection of Jesus, a drama that forms the very foundation of the Christian Faith. Until then,

Be love. Be loved.

Anthony

I invite you to visit my HealthLight Newsletter blog at LiftingTones.com.

 

The “Jesus of History” vs the “Jesus of Faith” part 3:3 – The Book of Enoch

Enoch was a name given to an ancient Jewish text that was written, according to religious historian Michael Baigent, by several authors. It stands as a testament to prior mystical traditions influencing Judaism, although many Jewish rabbis would not accept it. Early Christians in Ethiopia, on the other hand, accepted it as part of the Old Testament, especially the parts that tell of the coming of Jesus and a reference to it in the New Testament in a Letter of Jude (14). Ultimately, the Council of Nicaea in A.D. 325 sidelined the Book of Enoch and it was eventually banned by late-fourth and early-fifth-century theologians such as Jerome and Augustine.

According to Genesis, the first book of the Old Testament, Enoch was the seventh generation of Adam and Eve and the father of Methuselah, who lived 969 years and was the grandfather of Noah. In those days it was common to live several hundred years. Enoch didn’t hang around quit as long. As the story goes, “And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him.” (Genesis 5:23-24). The story of Enoch, of course, is a travelogue of his visit to heaven–which greatly influenced the writers of the New Testament and contributed to much of the dogma of Christianity and especially Catholicism.

Michael Baigent gives a brief summary of Enoch’s visit to heaven in his book The Jesus Papers–Exposing the Greatest Cover-Up in History:

[The Book of Enoch] uses many of the motifs that are now familiar to us: Enoch has a visionary dream (13:8); he asks for an explanation of the Tree of Life (25:1-3); he mentions three eastern portals through which stars pass on the eastern horizon (36:3), in accordance with the Babylonian and Assyrian astrolabes, which date from around 1100 B.C.; and he also speaks of the actions of men as being weighed in the balance, like the Egyptian concept of afterlife judgment (41:1).

We are once again on familiar ground: we have esoteric matters taught to a seeker by means of dream visions of the Far-World—and in a Jewish context. As we have seen, these dream visions occur as part of an initiation, and the dreamer goes to a quiet, dark place, such as a cave or a temple crypt, and uses the techniques he or she has been taught to enter the stillness from which the Far-World is accessible. So we would expect, somewhere in the Book of Enoch, to find a reference to the experiential, the initiatory. We are not disappointed. (underscores mine)

“And it came to pass,” the text explains,”‘that my spirit was translated and it ascended into the heavens: and I saw the holy sons of God” (Enoch 71: 1). This report has all the appearance of being an account of something that truly occurred to the writer—a mystical experience that could be induced by someone seeking initiation into the esoteric tradition of Judaism.

Enoch was taken up “from amongst those who dwell on the earth … he was raised aloft on the chariots of the spirit” (Enoch 70:2).  This image seems to be a Judaic equivalent of the Egyptian winged Ba. But there is no doubt that this event concerned an initiation, since the text explains what happened to Enoch after he had been raised to heaven but before his spirit became transfigured:

“And the angel Michael seized me by my right hand, and lifted me up and led me forth into all the secrets, and he showed me all the secrets of righteousness. And he showed me all the secrets of the ends of the heaven.” (Enoch 71:3 – 4)

The anonymous ancient writer continues, describing what then occurred: “And I fell on my face,” he recounts, “and my whole body became relaxed, and my spirit was transfigured” (71:11).

This is precisely the type of experience that we would expect to find among the Therapeutae, for example. And crucially, just in case we have failed to spot it, the text makes a point of explaining that this ascent into the heavens occurred while Enoch was still living – as the text puts it, “during his lifetime.” This is virtually identical to the explanation in the Egyptian Pyramid Texts that the king has “not departed dead” but has “departed alive.” It is hard not to see the two statements as describing an essentially similar experience, an experience deriving from an initiation into the mysteries of the Far-World.

These visionary texts cannot be any other than records of initiations—records gathered together under the name of Enoch in much the same way as in Egypt those attributed to Hermes Trismegistus were collected together in the Books of Hermes.

I don’t agree with the author’s conclusion that Enoch’s visit to heaven was an “initiation into the mysteries of the Far-World.” We’re talking about several thousands of years before the Egyptian Mystery Schools even existed. I rather attribute Enoch’s visit to the realms of light to the fact that heaven was still accessible by virtue of the yet uncluttered veil between heaven and earth in human consciousness and to certain vibrational factors that were still in place at the time that made visits Home possible. It rather seems more likely that this ancient story played an inspirational and intriguing role in the Egyptian’s efforts to visit the Far-World themselves, just as Enoch reportedly had done. Again, looking back to ancient times and events and attempting to understand and interpret them using a much evolved (or devolved) state of consciousness and set of values, is presumptuous at best and misdirecting at worst.

Given the visionary nature of this text, it is, at first sight, curious to discover that seven pieces of the Book of Enoch form part of the Dead Sea Scrolls. All were found in 1952 in the Qumran cave in the marl cliff face near the ruins of the community, now called Cave 4. So, on the face of it, it seems as though the Zealot group that produced the Dead Sea Scrolls and was so important a part of Jesus’s political milieu and the messianic Jewish group that gave rise to Christianity were both well aware of the Book of Enoch. But an analysis of it reveals an interesting fact.

The Book of Enoch, as we have said, is a compilation of texts from different authors. In fact, scholars have separated the text into five sections, each distinctive and different from the others. The section that contains the report of the mystical ascent and transfiguration is the second section, which is also known as “the Parables.” This mystical, initiatory section is completely absent from the texts found at Qumran.

The Dead Sea Scroll texts contain fragments, written in Aramaic, from sections one, four, and five only of the Book of Enoch. Not only is the mystical section missing, but so too is the following section on astronomical and calendar matters — in particular, the section providing the basis of the solar calendar, which, we will remember, was evidently used in the Jewish Temple of Onias in the Egyptian delta.

We can see here the same clash of traditions that we find expressed in the story of Jesus when he rejects the Zealot position on the payment of taxes to the emperor. Jesus took a mystical approach; the Zealots took a worldly approach. The Zealot Book of Enoch clearly rejects this mystical approach. This stands in further evidence that — as we have said before — Jesus could not have learned his skills among the Zealots of Galilee.

Mystical texts like the Book of Enoch, texts that would have been very dear to the Therapeutae, would also have been very dear to those who taught Jesus. With the Book of Enoch, we finally have a text that appears to issue directly from the Jewish milieu within which Jesus was nurtured and from a group concerned with initiation into secret teachings, with an ascent to heaven, and with an experience of the Divine Light. Of this there can be no doubt, for according to the Book of Enoch (96:3), “A bright light shall enlighten you.”

All of this, of course, is supposition and speculation on the part of Michael Baigent, admittedly so.  Joseph B. Lumpkin, author of The Books of Enoch published in 2009, shares some interesting insight into this ancient story and the book itself:

Of all the books quoted, paraphrased, or referred to in the Bible, the Book of Enoch has influenced the writers of the Bible as few others have. Even more extensively than in the Old Testament, the writers of the New Testament were frequently influenced by other writings, including the Book of Enoch. However, things are never easy when such a span of time is involved. Over the elapsed two-thousand years, three major works attributed to Enoch have been discovered. . . .

. . . However, recent discoveries of copies of the book among the Dead Sea Scrolls found at Qumran prove the book was in existence long before the time of Jesus Christ. These scrolls force a closer look and reconsideration. It becomes obvious that the New Testament did not influence the Book of Enoch; on the contrary, the Book of Enoch influenced the New Testament. The date of the original writing upon which the second century B.C. Qumran copies were based is shrouded in obscurity. Likewise lost are the sources of the oral traditions that came to be the Book of Enoch.

It has been largely the opinion of historians that the book does not really contain the authentic words of the ancient Enoch, since he would have lived several thousand years earlier than the first known appearance of the book attributed to him. However, the first century Christians accepted the Book of Enoch as inspired, if not authentic. They relied on it to understand the origin and purpose of many things, from angels to wind, sun, and stars. In fact, many of the key concepts used by Jesus Christ himself seem directly connected to terms and ideas in the Book of Enoch.

It is hard to avoid the evidence that Jesus not only studied the book, but also respected it highly enough to allude to its doctrine and content. Enoch is replete with mentions of the coming kingdom and other holy themes. It was not only Jesus who quoted phrases or ideas from Enoch, there are over one hundred comments in the New Testament which find precedence in the Book of Enoch.

Other evidence of the early Christians’ acceptance of the Book of Enoch was for many years buried under the King James Bible’s mistranslation of Luke 9:35, describing the transfiguration of Christ: “And there came a voice out of the cloud, saying, ‘This is my beloved Son. Hear him.'” Apparently the translator here wished to make this verse agree with a similar verse in Matthew and Mark. But Luke’s verse in the original Greek reads: “This is my Son, the Elect One (from the Greek ho eklelegmenos, lit., “the elect one”). Hear him.” The “Elect One” is a most significant term (found fourteen times) in the Book of Enoch. If the book was indeed known to the apostles of Christ, with its abundant descriptions of the Elect One who should “sit upon the throne of glory” and the Elect One who should “dwell in the midst of them;” then the great scriptural authenticity is justly accorded to the Book of Enoch when the “voice out of the cloud” tells the apostles, “This is my Son, the Elect One,”… the one promised in the Book of Enoch. . . .

. . . . The Books of Enoch, and especially 1 Enoch, seems to be a missing link between Jewish and Christian theology and is considered by many to be more Christian in its theology than Jewish. It was considered scripture by many early Christians. The literature of the church fathers is filled with references to this book. The early second century apocryphal book of the Epistle of Barnabus makes many references and quotes from the Book of Enoch. Second and third century church fathers like Justin Martyr, Irenaeus, Origin and Clement of Alexandria all seemed to have accepted Enoch as authentic. Tertullian (160-230 A.D.) even called the Book of Enoch, “Holy Scripture”. The Ethiopian Coptic Church holds the Book of Enoch as part of its official spiritual canon. It was widely known and read the first three centuries after Christ. This and many other books became discredited after the Council of Laodicea. And being under ban of the authorities, it gradually disappeared from circulation.

In 1773, rumors of a surviving copy of the book drew Scottish explorer James Bruce to distant Ethiopia. He found the Book of Enoch had been preserved by the Ethiopian church, which put it right alongside the other books of the Bible.

What emphasizes itself to me in all of this is the longing in the human heart to return Home to an Edenic heaven we somehow lost sight and experience of, and the human mind’s futile endeavors to devise ways of exploring higher levels of consciousness, as exemplified, for example, in the mind-altering drug culture. We rather believe that heaven is “up there” somewhere in the heavens, whereas Jesus clearly stated that the kingdom of heaven is within us and all around us–and that will be the topic of my next post in this series. Until then,

Be love. Be loved.

Antony

I invite you to read my HealthLight Newsletter online at LiftingTones.com.

The Essenes, “Children of the Light,” Part 3:The Teacher

The Teacher’s Message

If you can forgive completely, the past disappears for you. If you forgive completely, you don ‘t need to worry about the future either; you can function as fully aware beings, fully conscious beings, working and moving in the moment and focusing the energies of the Divine Presence. (Excerpted from The Essenes – Children of the Light.)

Tony's picture 2 from PeggyI have been writing about the Essenes  and how they provided “The Teacher” with a core circle of trusted friends, as well as a vibrational hedge for his ministry. His twelve apostles and disciples were not all a part of that core. Only a few, such as his brother James, John the Beloved, his mother Mary,  Mary Magdalene, and Joseph of Arimathea.  Those who comprised his core and hedge lived in the Essene communities near the banks of the Dead Sea. Their purpose centered in living out of love, compassion and understanding. Their mission was about spreading The Teacher’s message of love among the people of the extended Jewish community. Few, however, had ears to hear and eyes to see. 

On Time and Timelessness 

(Click on the picture to enlarge)

The Essenes BkIn this book, pictured here, we are given a portrayal of  the Master Jesus and the essence of his message through a man named Daniel who lived in the Qumran Community at the time of the Teacher’s ministry. During a past life regression interview with Daniel through Stuart conducted by Joanna, here is what Daniel had to say about the Teacher’s personal atmosphere. Joanna had asked him about grace. 

Daniel: Grace is a gift of love and healing from the higheslevel. God going the extra mile to meet us upon throad of life. We considered that we were living in time of Grace, and we felt that this Grace centerearound Jesus. He was the bringer of our Gracbecause many cosmic energies focused around himand made possible breakthroughs in consciousnessand a transformation in the lives of those who caminto his presence.

Some ones, who had sight upon very high levels, tolme that when they looked at Jesus they did not see onlhis aura, they saw this vast vortex of cosmic energwhirling around him. They said it was like the layerof an onion, an infinite number of transparent layers of energy moving out and out into the universe. So that he was the center of all things, the center not only of oudrama but the whole drama of the planet. He was thcenter of all things, and forces were gathered around him that made many things possible. Others who werattuned to the higher reaches of the angelic realm said that around Jesus they sensed the presence of very high angels.

He was the bringer of Grace who else could be a focus for all these energies? And because all thesenergies were focused together, we could move through our experience faster. It quickened everything. You could not be anywhere near him and not move more quickly along your path.

Joanna: Tell me more about this vortex of energy surrounding Jesus.

Daniel: We were aware that a whole vortex of cosmic energy revolved around Jesus and that anyone who encountered him stepped into that vortex. That was  really the miracle for us. Not that he did this or that remarkable healing, but that his whole being was a focus of cosmic energy, and thus he could bring profound changes into the lives of all those he met who could accept these energies.

As his work flowered he became more a timeless being, talking about timeless things which would be relevant in any age. Time did not touch him, he escaped from time and that was part of his work and part of his gift. But we knew that in the end time might dilute and distort the message he came to bring. Once the Teacher is no longer physically present, the Teaching may become changed and weakened. What needs to go forward is the essential message that Jesus was trying to convey: unconditional love working through the heart, and the surrendering of the will to the Divine Presence within.

The more one surrenders one’s will to the Divine Presence, the more one merges with that Presence which is within every human being, the more the path opens and the way becomes clear and straight. Then one can go forward and rise in consciousness and ascend into new frequencies of being. All of this was what Jesus was trying to teach his disciples and the groups around him. He was trying to teach this but
many did not want to hear this message, and would much rather have rigid structures. The inner truth is of the Spirit and lives, and anything which is of the letter has its day, flowers and is gone.

Remember always that Jesus lived in a difficult and troubled time. Many people were frightened, and in their fear they clung to the comforting thought of a strong Father who would protect them. They preferred a strong external perception of Deity, a strong Father rather than the Divine Presence within. They saw the within as weak, and the external forces as strong and threatening. Jesus came to show them how strong the Divine Presence could be. How it could burn like a great Light within him and illumine the lives of althose around him, but many in their fear were not able to see this.

He was offering them a chance to step out of the child state and become fully adult in the spiritual sense, but this step was too much for them. They wished to be the powerless children of a loving Father for a little while longer. You know, he never blamed them for that. He used to say that we should have faith in the ability of every human being to awaken at exactly the right time, like a flower which opens in its due season. If we choose to awaken and become spiritually adult we can become creators with God, but many were not ready for that. They wished to slumber a little longer, to bthe passive children of creation, walking hand in hand with the Father but unwilling to share in Divinknowledge and Divine power.

Joanna: And the vortex of energy around Jesus helped people to awaken at the right time?

Daniel: Yes. Because of all the vortex of power around Jesus he was able to pull people out of an obsession with the past and into the moment. When they were in his presence, the past disappeared. They realized that nothing was important but the moment, and that they were free to act within that moment.

This was one of the gifts Jesus brought for many ones, the ability to focus and act in the present in a way they had never experienced before he came. If you can forgive completely the past disappears for you. If you forgive completely you don ‘t need to worry about the future either, you can function as fully aware beings, fully conscious beings, working and moving in the moment and focusing the energies of the Divine Presence.

Nothing else is important; nothing else will exist for you. That is why Jesus excited so many people. They could feel themselves being pulled out of time and into timelessness, out of the past into the everlasting present which is the only place in which you have power. The past and the future, if you are entangled with guilt or with worries and anxieties, rob you of your power. Only the present gives you power, and forgiveness is the key to ensuring you stay within that focus, expanding your awareness and living fully within the moment. This is living as God intended. This is joy. This is freedom and this is what Jesus taught. This is the most wonderful gift which he gave to us.

We feel that this section was one of Daniel’s greatest gifts, too. It made us see the work of Jesus in a totally new light, and we realized that it is as much needed today as when he taught this wisdom two thousand years ago. Somehow in these words of Daniel all the dead weight of centuries of dogma and doctrine fell away, and the message – and the gift – of Jesus shone through.

I know because I was there. With this post I conclude this series on The Essenes, Children of the Light. Until we meet here again in a month, 

Be love. Be Loved.

Read my Health Light Newsletter online at LiftingTones.com.  The current theme is the causes of depression. 

Chris Foster recently posted on The Happy Seeker “Listening to our own calm steadfast spirit.”

The Shaman’s Gift of Healing, Page 1

09 May bowls

I apologize to my blog followers and readers for being so long in posting a new article. We’ve been on a trip to the Pacific Northwest Coast to spend time with our boys and grandchildren in Oregon and California. It’s good to be back and writing again. 

I’ve been called a shaman because I use frequency-shifting sound healing and subtle energy attunement techniques in my work as a healer. But I know from my own profound experience over fifty years of service to humanity that there’s something deeper and more to the purpose of healing than the modality of technique in the healing work of a true shaman. A true shaman offers healing of the rift between two worlds. The invisible world of Reality, wherein lies the divine design for perfect health and happiness, and the visible world of ailing flesh, suffering only from a separation from its Creator. That separation, however, is but an illusion — an illusion, nevertheless, that shapes the flesh and the world in which it suffers. In the real world, there is no separation. This paradoxical condition is what sets up the illusion out of which we turn heaven into a hell here on earth. It is the shaman’s role to transcend the illusory world and stand in divine identity in the invisible realm of spirit to facilitate the shaping of patterns of light to the unique healing needs of his client. I was confirmed in this awareness as I read Hugh Malafry’s novels.  

THE BLUE SHAMAN

I’ve just finished my second reading of the first book of Hugh Malafry’s trilogy Blue Shaman, The Stone of Sovereignty, and started my second reading of book two, Caverns of Ornolac. As in all second readings of a thrilling and complex novel, I saw so much more than what I did in my first reading. 

What draws me back to this author’s trilogy is the otherworldly setting for a very complex story. To sojourn in another world, the world of the shaman, is such a refreshing reprieve from the world of CNN, MSNBC, and Fox News; even BBC and PBS. That world has little to offer of hope for the future of mankind. The Real world is the invisible one, coverage of which is virtually impossible by any news agency. Malafry does exactly that, interweaving morsels of profound wisdom and simple truths as he unfurls a dialogue between characters. Here are a few of those jewels of wisdom:

“Sometimes a life’s work takes more than a life’s time.” 

“Time yields to purpose.”

“To weave light in patterns, tie water in knots, and shape the ten thousand things.” [A worthy, though rightly ambitious, sense of mission and purpose.]

“Give me your heart,” Maia said [to Caron, the blue shaman], “and I will shape a world for you. . . .  It is no more than any woman asks of a man to whom she gives herself.”

Was it any wonder men shy from giving their heart to women: One moment she was lamb, another lion, and one never knew when one or the other might rise in her or to what end.

. . . when you have lost your centering in life, everywhere is nowhere, and the world is desolate.

“Is it not the way of the warrior to be at peace within, even when he knows he must fight?”

“Can you make whole what has been broken?”  [Lady Esclarmonde asks the blue shaman. His reply is wise.]  “God has made a whole and it cannot be otherwise,” he said. “I will give it to God: He will determine in this matter what is to be.”

“You must let go your shadow. To cross over [into the “In-world”] you must see yourself on the other side.”

“Always walk into the light.” [Even though — and particularly when — you know you will lose your life and all that you have invested in making yourself into who and what you think you are . . . and your life will never be the same.]

Life on this side of the veil that separates us from the “In-world” is portrayed in the story of the blue shaman as the illusion it is. What separates also connects. There is something most wonderful on the other side of the veil. The loss of illusion, for one thing, though probably scary for mortals who find meaning and purpose in making one’s way through the shadows of the mind-made world of survival. That mortal, the human ego, feels justifiably threatened by the Light at the end of the tunnel described by those who tell of their near-death encounters, because it knows that it’s curtains for it. I wonder if I will feel that same hesitancy the blue shaman had to walk into the light when I make my transition from this world to the world of Light. Not so much, I should think, for someone who has walked into the Light of Reality in the face of sure loss of his world as he knows it in order to discover and realize who he is as a divine being. The story takes you to such a place in consciousness.

THE INSEPARABLE MALE AND FEMALE

For me, the entire trilogy is a story about the relationship between the masculine and feminine as they partner in shaping their worlds. It seems the Orion shaman is always being challenged to master the sweet influences of his Pleiadian counterpart — who seems, interestingly enough, always to live in the Otherworld, which dynamic of the story tends to suggest that our “soul mates” do not incarnate with us. Hmm. Another interesting portrayal of the male-female relationship is that it’s always feminine entities who meet and greet the shaman at the threshold between the worlds to clear him for worthiness of passage and to guide him in his journey. It is through the heart, love’s domain and our feminine part, that we enter the kingdom of heaven. “Blessed are the pure in heart for they shall see God.” — Jesus

There’s truth to this in the way a woman tests her man before allowing him into her heart and inner sanctum as a worthy partner in creating her world in what is obviously a man’s world. Malafry portrays this “battle of the sexes,” but not without resolution.  I love his resolution toward the end of the book. Much like the riddle of getting the goose out of the bottle without killing the goose or breaking the bottle, at some level — like before the riddle maker created the illusion of a goose in a bottle — the goose is not in the bottle. Likewise, at some level there is no “battle of the sexes” but only the thrilling heavenly experience of a shared creativity. Again I say “Hmm.” 

TO RESTORE PARADISE — THE GRAIL QUEST

The most captivating chapter for me was “The Shaman,” because I could relate to the challenges of the shaman.  There’s a dialogue in it that alludes to a time when time and death were not and yet humans thought to change and improve upon their lives in Paradise. Whether or not one subscribes to this version of human history, Malafry weaves a believable and likely scenario of mankind’s fall from grace and stature. The path of the shaman is driven by an insatiable desire to make things right again and restore the world of mankind to the paradise of “The First Time.” Restoring the elusive Holy Grail of the blue “Stone of Sovereignty” into the hands of the Knights Templar for its ultimate return to the “Sisters of the Blood Royal” and the Grail King, is the blue shaman’s mission and purpose — very similar to that of Frodo in Lord of the Rings, as is the promise: the restoration of life and prosperity to Paradise.

As Malafry tells it, the story of the fall from grace is a haunting one for me, as if at some level in my consciousness I know I was there in the Beginning and when things literally went to hell.  I’ll let you read it as he tells it.

As in the Lord of the Rings where the ring is coveted for its power, shaman Morgon Kara takes the blue stone in his hands as the blue shaman Caron slept before his fire after he had rescued him from certain death.  The following dialogue is between Morgon Kara and Maia, his guide and empowering partner in shaping worlds to their own end. (I’ll have to share this excerpt on multiple pages.)

Perplexed, Morgon Kara opened his hand and held the jewel to the fire. It glowed with an inner fire that drew him deep into its triangular planes of light. Most precious stones were empty vessels, nothing more than the trace of their own experience as they passed age-to-age, hand to hand. But he knew the ancients had altered some to make record, others as focalizations of force, and a very few for use in the shaping of essence. This stone was all that and more, but never before had anything so eluded him. He sought the pattern of things that shimmered within, but could resolve nothing in the tantalizing play of light and shadow that beckoned but would not reveal. Even so, the stone was bound to Caron and would not let him die.

“Erlik Khan in his castle of black clay has reached out for you, but he is denied. Can a man defy death?” He knew something of the stone, for Maia had spoken of it, and he had long hoped it would come to his hand. He might have taken it from Hassan, but Maia said it destroyed those to whom it was not given; and though he doubted her in this, she had spoken of it with such awe, he feared to cross her was to lose her.

“There is a stone, in the old tongue called, Uru An-Na, light of heaven,” she had said. “It is in the world, and the world is in it.  This stone has the virtue to bind, loose and shape the world within, and so shape what is in the world without.”

“You are speaking in riddles, Maia,” he had said.

“It is exactly as I have said. In Uru An-Na the Ancients shaped the Holy Norm for this world. It exists so that no matter what is done by man, the patterns of Uru AnNa will prevail, and they have done this so that the earth shall not fail. Uru AnNa is the seal of the Makers, and a bar to the final trespass of the human will.”

“We must have this stone.”

“And it is well we should,” Maia agreed, “for the Sisters must yield to him who masters its influences. But the stone will not be taken by force.”

Morgon Kara closed his hand about the stone, remembering what Maia had told him. “Riddles, Maia, always riddles,” he always complained, but he had heard every word, and could repeat them still verbatim, even if he did not always at once understand her meaning. This was surely that stone. Hassan had taken it from a victim, who doubtless took it from another, but now it had been given to the one who had come across the wilderness in search of the lost Hallow of the Blood Royal.

Morgon Kara returned the jewel to the pouch at Caron’s neck . . . .

“Tell me again of the stone of the Makers.”

“I have told you the truth of Uru An-Na,” she said.

“Tell me again, how by its use the Ancients shaped living forms animated by fire from the center of the earth.”

“If it is as you have said what need of me?” It was her ritual to object. She would be courted. It was his ritual to reply. “It is for you, beloved, I seek understanding.”

(To be Continued)

I invite you to visit my other blog and read the feature article of Health Light Newsletter, “The Affordable ‘Disease Care’ Law.”  I am looking forward to my next post. Until then, 

Be love.  Be loved.

Anthony

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Apocalypse of Light 2013, Part 5: Questions Answered, page 5, Cosmic Consciousness

Deepak Chopra

Deepak Chopra

 

Deepak Chopra defines cosmic consciousness very succinctly: 

In cosmic consciousness the psyche or individual consciousness expands to a cosmic or universal level. The small personality with its identification with the body, the mind and relationships makes a radical shift so that the self now identifies with the non-local, timeless existence of the cosmos. So it is called cosmic consciousness. —Deepak Chopra

Walter Russell expands on the topic — and more — in the “QUESTIONS ANSWERED” part of his book THE MESSAGES OF THE DIVINE ILIAD.

Walter Russell

Walter Russell

 

Q. Did Jesus know all things? I mean by that, did He have omniscience?

A. Yes, He did have omniscience. He was undoubtedly the only man who had known complete Cosmic Consciousness. 

Q. Can a cosmic conscious man see Jesus as a person?

A. No one has ever seen the Person of Jesus-or Beethoven-or you. The body alone can be seen and the Person alone can be known.

Q. Are Jesus and God the same?

A. Yes, they are One-and so are you One with God when you know that you are.

Q. What is the Soul?

A. Soul is the desire force in Mind, the will to extend desire from the Light to manifest the Light
in form.

Q. How does desire manifest itself?

A. Without desire, the seed would not germinate into form. The Soul centers the seed in the pattern of desire to express form. The seed records the pattern of the body as it changes throughout eternity. The
record changes according to the desire of the Soul-will to become a different body. 

Q. Could you give an example?

A. Yes. The pattern of a tree in Maine where the winds blow hard is recorded in the seed of that tree. The same ruggedness of pattern will be recorded in the seed and repeated as the same kind of tree when the seed again unfolds. 

Q. Your statement that trees have Souls as well as human beings is rather extraordinary. Would you explain it further?

A. The Soul is universal in all things. It does not belong to man alone. God is Light. The Soul is DESIRE in the Light. It might also be termed the WILL.

Q. How does animal life differ from vegetable and mineral life?

A. What you call animal life is not rooted to earth. It has entirely different bodies which must interchange in order to continue. The vegetable kingdom is rooted to earth. The mineral kingdom is the earth itself.

All of these function alike. They all begin and end in the same way. 

Q. What are their relations to each other? Which comes first?

A. The mineral kingdom comes first-the planet is all mineral until sufficiently cooled by the coming of water. Interchange between water and minerals begets the vegetable kingdom.

Interchange between the vegetable and mineral kingdoms begets the animal kingdom. Each of these three depends upon each other or survival. Each is an extension of the other. 

I marvel at the depth and height of Russell’s understanding. A man who truly tapped the secrets of the universe and articulated the simple truth of it all.

I will end this series at this point to explore some of the profound perspectives and transcendent vision of Hugh Malafry as shared in his landmark and timely novel The Light at Lindisfarne. So, until next post,

Be Love. Be loved.

Tony's picture 2 from PeggyAnthony

Read my Health Light Newsletter online at LiftingTones.com. 

 

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