Creating the New Earth Together

Archive for the ‘Heaven’ Category

Anthropos: Being Fully Human

This is huge. I will be challenged in these next two or three post to my utmost capacity to synthesize, as I have been studying various authors and each one of them sheds a different light on the subject — and I will lean heavily upon them all for excerpts. So, I’ll just dive right in and let Spirit guide me where it will.

I will launch this multi-post consideration with this passage from logion 114 of the Gospel of Thomas:

Simon Peter said to him: “Let Mary leave us, for women are not fit for the life.” Jesus answered: “See, I have been guiding her so as to make her into a human [Anthropos]. She, too, will become a living breath like you. For any woman who becomes a human will enter into the Kingdom of God.”

Another translation of the same passage says it differently and more to the point I’m aiming to make:

Simon Peter said to them: “Mary should leave us because women are not worthy of the life.” Jesus responded: “Look, I’ll lead her in order to make her male so that she can become a living spirit as you males are. For each woman who makes herself male wll enter into the Kingdom of Heaven.” 

In the first translation, the word “human” is used. In the second, the word “male” is used. I will call upon Jean-Yves Leloup for an interpretation of this poignant passage in her book The Gospel of Mary Magdalene:

The error of many translators is to render this as having something to do with being male. It is clear from the original Greek that the meaning
is that of anthropos (human being in the general sense), and not of andros (man in the masculine sense). It is true that in order to become whole, a human being must integrate in herself or himself the complementary gender. And this work or realization of wholeness is certainly not some­thing that only or especially women have to do–we each have our own work of becoming an Anthropos, a fully human being. . . .

The term anthropos is also richer than the term androgyne, which is sometimes used as the translation of the former, for sexual and psychic
polarities form only a part of what must be integrated in becoming fully human.

The other part is contained in the words “living breath” or “living spirit,” one’s true Self. And here I would introduce a consideration of the differences between male and masculine and between female and feminine. The first, male, relates to physical form, whereas masculine relates to spiritual or energetic essences. The same is applicable for female and feminine. I will address this difference after this clarifying explanation by the same author: 

This recalls a passage from the Gospel of Matthew:

But he said to them, “Not all men can receive this saying, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the Kingdom of Heaven. He who is able to receive this, let him receive it.”

Some scholars have detected here the hand of an editor who was influenced by some sort of dualistic or ascetic teaching, one that was to
influence Christianity’s monastic departure from Old Testament teach­ings. Indeed, it does seem implausible that Yeshua would advocate
destroying the work of the Creator. How could he who claimed to be One with the Father advocate such mutilation of his creatures?

Others explain this by an improper translation or transmission of Yeshua’s words. The word eunuch should be replaced by the word androg­yne. Unfortunately the latter word (like so many others) was and still is often misunderstood and reduced to a sexual meaning that evokes some
sort of freakish bisexual mixture that is neither male nor female–hardly an advantage for someone who is already having difficulties in finding his or her identity!

As in so many other domains, one can only transcend that which one has fully known and accepted. One must live one’s own sexuality in one’s
own body before speaking of a higher state of androgyny. As in psychotherapy, one must first have an ego that is as sane and stable as possi­ble before pretending to have access to what is often (perhaps too often) called the Self.

This is why the authors of the Gospel of Mary considered it so important that Yeshua really lived his masculine sexuality, perhaps with Miriam, perhaps with another woman. This was necessary in order for him to become the archetype of synthesis, the Anthropos that he was. I prefer the term anthropos to androgyne because the former word still leads to confusion today, in spite of a widespread contemporary appreciation of
the value of spiritual integration and balance of male and female polarities in us. Rather than defending the literal translation of the original
word used in certain early Christian texts, it is preferable here to defend, through the word we choose as its translation, the truth and richness of meaning in what the original word communicates.

What is important is to become whole. This is what makes us able to truly love, not from our sense of lack, but from our plenitude, as Yeshua
himself loved us.

In the same way, we can say that it is because Miriam of Magdala fully lives her feminine sexuality, and because she fully accepts and integrates the masculine dimension of her being, that she is able to speak with authentic knowledge of the Word–though today, as during her time, there are still those who would deny her this. But it is only after the long and slow work of becoming fully human that she can legitimately speak, as an Anthropos, of the fullness of a humanity that, like Yeshua’s, is open to the Divine and transparent to its clear light–the most invisible and subtle of lights.

Of course one can take or leave Leloup’s interpretation of these passages. I personally resonate with his words of clarification.  For one thing, he has helped me come to terms with my own conflicted view of homosexuality, having been somewhat biased by my unsavory confrontation with pedofilia in my seminary years studying for the Roman Catholic priesthood, which left me with a deep aversion to anything the looked like men doing anything sexual to or with other men. But, that’s mine to work with and through. 

MAKE THE TWO ONE  

Masculine and feminine energies exist as two seemingly separate forces only in this “creating universe,” this illusory world of material forms, as Walter Russell expounds upon in his 1926 signature masterpiece THE UNIVERSAL ONE. The energy out of which these forces are born and in which they move and have their being in One, male and female bodies not withstanding. There is only One who occupies these capacities, and that One is what Jesus calls the “Living Spirit” and “Living Breath” in the Gospel of Mary Magdalene and the Gospel of Thomas. With this clarification–and with what I have written about in my previous post “The Imaginal Realm: As Above So Below”–see if you can “see” with the spiritual eyes of your heart what is being conveyed in the following passage from The Gospel of Thomas (22a & 22b):

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.”

I could ponder this passage for days and still not comprehend with my intellect what the Teacher is saying. And what does it have to do with babies being suckled? He was obviously coming from a wisdom higher than that of the world. One can understand why he once told his disciples that he had much more to share with them, but they could not bear it. I wonder if we are able to bear it today with our highly educated intellects. It has been said that understanding if of the heart. This teaching has to be taken into the heart for understanding, something that the books I have been reading this past year have helped me to do.   

The Teacher in speaking here from the standpoint of creating in and from the imaginal realm, where images are sown as seeds from above into the soil of human consciousness. He is speaking of the alchemy of begetting as compared to the chemistry of making. “Begotten not made” is a phrase found in the Nicene Creed referring to the “only begotten Son of the Father.” This is historically known as “Fifth Way Love,” which I will consider in my next post. 

ATTUNEMENT WITH LOVE

From the standpoint of subtle energy healing through what has come to be called the “Attunement Process” in my field of service, the conscious focus of the practitioner is not on the analogue but on the image; not on the distorted physical form, perhaps fragmented and depleted, but on the perfection of the spiritual body which is whole and vital.  Our work is primarily done in the secret place of the Heaven, in Love’s domain, where we conceive images of wholeness and vitality. That wholeness and vitality is being transferred moment by moment to the physical body via this imaginal realm of spiritual substance — “pneumaplasm”– which bridges the two worlds that are one in reality.  Attunement is with the vibrational tone of Love.  

This is what the Teacher called the “Kingdom.” When we as healers, or as complete human beings, anthropos, access and enter into the imaginal realm — which we can only do as Beings coming from above — where the images of healthy form and function are available for transference to the physical body, then we can 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. From the view in the Heaven, the inside is like the outside and the outside like the inside; the upper is like the lower and the lower like the upper; then the male isn’t male and the female isn’t female but they are the same. We are not male and female. We are Anthropos, fully Human and living spirits, with masculine and feminine energies blended together in our incarnating capacities. We are sons and daughters of God. “Ye are gods.”

As a segue to my next post, I will close with an excerpt from Cynthia Bourgeault’s signature work, The Meaning of MARY MAGDALENE – Discovering The Woman at the Heart of Christianity. She quotes here a passage from the Gospel of Philip:

“The one who creates objects works outwardly in the external world. The one who labors in secret, however, works within the icon, hidden inwardly from others. The one who creates make objects visible to the world. The one who conceives gives birth to children in the Realm of the Unseen.”

In this complex distinction . . . Philip insists that begetting must come “from above”. . . .  It requires a free and conscious regeneration in the Spirit. “Begotten” is an alchemy in which spirit actively participates, and its fruit is the anthropos, or completed human being. 

Until my next post,

Be love. Be loved.

Anthony

I invite you to visit my website at HealingAndAttunement.com for information about my work and my books SACRED ANATOMY and ATTUNEMENT WITH SACRED SOUND. 

 

 

Advertisements

The Imaginal Realm: “As Above So Below”

I just finished listening to an interview with Dr. Becca Tarnas on the blog Rune Soup. She and George, the moderator, have a most interesting conversation on the topic of the “Imaginal Realm.”  If you have an hour or so to spare, have a listen. In the interview Dr. Tarnas focuses on Tolkien’s Lord of the Rings trilogy and Carl Jung’s “Red Book” as examples authors who cross over into the “imaginal realm” from which they tell stories that convey messages for our time and civilization.  I would like to delve into this topic a bit in this blog post.

In her evocative and controversial book The Meaning of Mary Magdalene – The Woman at the Heart of Christianity, author and Episcopal prelate Cynthia Bourgeault makes a distinction between the “imaginal realm” and imagination which I feel deserves in-depth consideration. The context of this consideration is the vision Mary Magdalene has of Jesus just after his resurrection when she reportedly mistakes him for the gardner.  In her gospel, Mary Magdalene tells the apostles of Jesus’ resurrection and goes on to describe her remarkable experience with him. 

I saw the Master in a vision and I said to him, “Lord I see you now in a vision.” And he answered me, “You are blessed, Mary, since the sight of me does not disturb you. For where is the nous [the heart] lies the treasure.” Then I said to him: “Lord, when someone meets you in a Moment of vision, is it through the soul [psyche] that they see, or is it through the Spirit [Pneuma] ?”

The Teacher answered: “It is neither through the soul nor the spirit , but the nous between the two that sees the vision….”

The “nous” is the heart, or the “eye of the heart.” It’s our capacity to discern spiritual or vibrational essences. It’s the space between the infinite and the finite, between pure spirit and gross matter – and it is said to belong to Spirit, generated as it is by Spirit for communicating with the physical world and for conveying “images” for the manifestation of “analogues”– the manifest forms.

From Cynthia’s book:

Most of us, reared in the scientific objectivism of our times, tend to think of visions as “subjective.” They belong to the realm of the personal and interior and, while perhaps illuminating the workings of an individual psyche, do not conform to anything in external reality. These, in fact, were precisely the criticisms that began to be raised during the third and fourth centuries, when visionary revelation was rejected as an authentic mode of knowing within the church. But in the original wisdom anthropologies . . . visionary knowledge is not an “experience,” let alone a private or subjective one; it is “of an ontological reality entirely superior to mere possibility” It emanates from an actual realm, a realm that is in fact more subtle and endowed with real Being than our own. In fact, in the reversal of our usual sense of things, it is the place of origin from which what we usually refer to as “reality” is merely the shadow projected into space and time.

Many centuries later, when this implicit anthropology came to maturity in the work of some remarkable Near Eastern Is­lamic mystics, this realm would be given the title “the imaginal realm.” Imaginal does not mean “imaginary”–that is, fictitious or subjective. It means the realm in which the images–the eternal prototypes–reveal themselves in their full authenticity. Remember how, in dialogue I, Jesus introduced the notion of “image” as a kind of primordial template? The imaginal is the realm from which these images emanate. . . . “that in-between zone where spirits become embodied and bod­ies become spiritualized.”

“Pneumaplasm”

The word “pneumaplasm” was coined by Lloyd Meeker (Uranda) eighty some years ago to represent this substance through which Spirit communicates with the material world.  Uranda was the founder of the Attunement service now being offered by attunement practitioners the world over.  I have incorporated sacred sound in my personal attunement service and have written a book about this sacred technology. I would like to share an excerpt from my book, Attunnement With Sacred Sound, from the section “Cellular Replication in a Musical Matrix of Light.”

“Image” and “Analogue” — “As Above so Below”

“From a mystical and metaphysical perspective, the Hermetic teaching ‘as above so below’ is restated by the great mystic Jesus who left a profound teaching himself with his disciples in a stream of dialogue that was recorded in both the Gospel of Mary Magdalene and the Gospel of Thomas, manuscripts that were discovered as early as 1896 (the Magdalene text) and as late as the mid twentieth century [1945] when Nag Hammadi material was discovered. In both of these Gospels, Jesus speaks about an ‘Image.’

“In her powerfully compelling and provocative book, The Meaning of MARY MAGADALENE—Discovering the Woman at the Heart of Christianity, Episcopal priest and author Cynthia Bourgeault shares teachings of the Master Jesus from The Gospel of Mary Magdalene that transgress lines of traditional orthodoxy. I will excerpt several passages from the fourth chapter of her book that are pertinent to this discussion, starting with a dialogue around ‘image’ and ‘analogue.’

Within the particular metaphysical stream that Jesus seems to be working in, image corresponds to that primordial template mentioned earlier—“the origin” of each created form. Very cautiously, you might label it an archetype. At first glance you may be tempted to transpose this teaching into Platonic categories and assume that Jesus is talking about the “ideal form” of a thing. But be cautious in doing so, for there is a distinctly different dynamism at work here. For Jesus, the “image” is not merely a static blueprint, a preexistent prototype that its earthly analogue mechanically reflects. Between image and analogue there is a dynamic reciprocity as they simultaneously articulate the same reality in two different realms. Image and analogue are in continuously creative tension receiving and fulfilling each other, and it is in the energy exchange that their indivisible wholeness is made manifest.

Images do not arise in this realm, however (their origin is several cosmoses more subtle), and trouble begins when this fundamental cosmic law is forgotten. . . .

“I like her use of the word ‘analogue’ here, which means similar in function but not in origin and structure, as it represents accurately the relationship between Man and his Creator, in whose image and likeness we are made in order to function as creators ourselves. In our energy and attunement work you might say that we seek to facilitate a clarifying, balancing and intensification of this ‘energy exchange’ between image and analogue with the intention that the oneness between them may be made manifest in the person’s experience of life, as well as in our own. . . .

“In ‘Dialogue One,’ a disciple asks Jesus about matter and whether it will ‘survive.'”[This inquisitiveness on the part of the disciple, taking place as this dialogue does in the wake of Jesus’ resurrection from the dead, makes perfect sense. “Are you really here in the flesh or simply in a vision?” Or, more to the point, “Did the matter of your body live on after death?” the student asks.] 

“Jesus answered: ‘All of nature with its forms and creatures exist together and are interwoven with each other. They will be resolved back, however, to their own proper origin, for the compositions of matter return to the original roots of their nature. Those who have ears, let them hear this.’

“Cynthia Bourgeault expands on this:

But by this . . . he does not mean they dissolve into their component atoms, quarks and/or humors. Instead, they return to an original template—or ‘image’— whose place of arising is in another realm.

“The dialogue suddenly turns into an inquiry about sin and its origin, into which Jesus offers a remarkably clarifying perspective.

Sin as such does not exist. You only bring it into manifestation when you act in ways that are adulterous in nature. It is for this reason that the Good has come among you pursuing its own essence within nature in order to reunite everything to its origin. This is also the reason for sickness and death, because you embrace what deceives you. Consider these matters, then, with your spiritual intellect. Attachment to matter gives birth to passion without an Image of itself because it is drawn from that which is contrary to its higher nature. The result is that confusion and disturbance resonates throughout one’s whole being. It is for this reason that I told you to find contentment at the level of the heart, and if you are discouraged, take heart in the presence of the Image of your true nature. Those with ears, let them hear this.

“A ‘Vertical Axis’

“Cynthia Bourgeault offers that ‘within his particular frame of reference, acting in ways that are ‘adulterous in nature’ will prove to have very specific meaning. It signifies a failure to stay aligned with origin; with that mysterious ‘root’ (or template) of one’s nature he has already alluded to, which, while arising beyond this realm, seeks its full expression here.” . . . [Jesus] quickly assures his students that this world is valuable and precious; indeed, this is the very reason the Good has come among them in the first place—“pursuing its own essence within nature . . . in order to reunite everything to its origin.’ There is important integrative work to be done here. But it all depends upon keeping a right alignment along what wisdom tradition typically refers to as the ‘vertical axis’: the invisible spiritual continuum that joins the realms together. Nearly sixteen centuries later, the German mystic Jacob Boehme would express this cosmological insight with poetic precision and beauty:

‘For you must realize that earth unfolds its properties and powers in union with Heaven aloft above us, and there is one Heart, one Being, one Will, one God, all in all.’

“The author then offers these words of truth and wisdom derived from Jesus’ teaching: 

When the realms are in spontaneous resonance—’One Heart, one Being, one Will, one God, all in all’—the music of the spheres bursts forth. When they are not, disease and disharmony inevitably ensue. As he quickly points out (again, with a contemporary feeling to the teaching), ‘Confusion and disturbance resonate throughout one’s whole being,’ and sickness and death are the inevitable result.

“The heart realm is the ‘secret place’ in which we commune with God; the capacity for spiritual discernment and understanding. It is precisely this ‘vertical axis’ around which we must wrap our hearts in order to attune to the vibration of the Lord of Love, from whence all power to heal and uplift derives. I bring these excerpts into this writing for the profoundly clear light they shine on the core essence and purpose of attunement and energy work, as well as for the perspective and insight they offer into the dynamism at work between inner Reality and outer form—continually giving to and receiving from each other the spiritual energies that generate the pneumaplasmic substance that connects spirit with form and makes possible their manifest wholeness and oneness. I was deeply moved when I first read this chapter, as I was profoundly uplifted—and continue to be—reading and re-reading Cynthia’s book.”

The imaginal realm is precisely the realm that we, as healers and co-creators, must become intimate with in bringing down into the earth the true patterns of life which alone can restore order and harmony to our world. As we make visible the invisible Reality imaged for us in this heaven, our Earth is restored.  

I will leave this consideration at that and continue the discussion in my next post, in which I will open up a consideration of the masculine and feminine energies at work in our human capacities and throughout the “creating universe,” as Walter Russell describes the world in which we live and have our being. Until then, 

Be love. Be loved.

Anthony

I invite you to read my Health Light Newsletter at LiftingTones.com.

 

 

 

“The Secret of Light”

This is without a doubt the most challenging blog I’ve yet to attempt writing, for my subject is a very deep and complex thinker and writer. No one that I have read thus far has written so eloquently and authoritatively on the nature of Light as has Walter Russell. I am reading his book The Secret of Light for the second time and it amazes me how it seems that it’s really for the first time – even with the highlights proving that I’ve read it before. It’s been a few years since my first reading, and it seems I’ve evolved in consciousness enough to be able to hear more deeply what he is saying in his unique articulate manner of word usage – as you will soon see from the excerpts I wish to share in this series. So, let’s dive right into the remarkable mind of Walter Russell (1871-1963) to see what wisdom and understanding we might glean from his writings. I will simply start out with his statement of intention from the Author’s Forward:

Walter Russell

Jesus said “GOD IS LIGHT,” and no man of that day knew what He meant. The day is now here when all men must know what Jesus meant when He said “GOD IS LIGHT.” 

For within the secret of Light is vast knowledge yet unrevealed to man. Light is all there is; it is all we have to deal with, but we do not yet know what it is. The purpose of this message is to tell what it is. 

And, of course, the rest of the book does just that: it tells what Light is – and it’s nothing like anything you or I have imagined it to be or knew it to be. We’ve simply taken it for granted. Now, as I recall other words Jesus is recorded to have spoken, Walter’s words ring true to His words about the “kingdom of heaven” being “within you and all around you. . . . Repent [turn around], for the kingdom of heaven is at hand.” Light, that which all of creation is made of, is within us and all around us. Look again and see clearly that the kingdom – the governance – of Light, of God, is at hand.  We do not have to die in order to arrive in heaven – if, indeed, dying were even possible – for we are there already in the here and now.  As for death, according the Russell, there is no such thing – but that’s a later post of this series on The Secret of Light.

There is no way that I can simplify a subject matter that is so complex, and yet so simple and logical, that it defies further simplification for further explanation. So, I will not attempt to explain the secret of Light, and therefore of God, as Walter Russell does so uniquely. I will let his words meet your eyes and intellect directly without my interpretations. I will simply limit my interference to your read with occasional comments and impressions. What is of utmost importance is that we human beings come to know what is real and what is mere illusion in the world in which we live and have our being. I will start this series with chapter twelve, entitled “LIGHT,” taking into consideration all that has been considered in previous chapters that may enhance our comprehension and understanding. Enjoy the read.

Chapter XII

LIGHT

Light cannot be seen; it can only be known. Light is still. The sense of sight cannot respond to stillness. That which the eyes “feel” and believe to be Light is but wave motion simulating the idea of Light. Like all things else in this electric wave universe the idea of Light cannot be produced. Electric waves simulate idea only. They do not become idea.

When man sees the light of the sun he believes that he is actually seeing light when the nerves of his eyes are but “feeling” the intense, rapid, shortwave vibrations of the kind of wave motion which he senses as incandes­cence. The intensely vibrant electric current mirrored into the senses of the eyes fairly burns them. They can­not stand that high rate of vibration. The eyes would be destroyed by such a vibration, but light would not be the cause of that destruction. Fast motion, simulating light, would be the cause. It would be like sending a high volt­age electric current over a wire so fine that the current would burn it out.

Man likewise cannot see darkness. The nerves of his eyes which sense motion slow down to a rate of vibration which he can no longer “feel.”

Man is so accustomed to the idea that he actually sees light in various intensities illuminating various sub­stances to greater or lesser degree that it is difficult for him to realize that his own senses are but acting as mirrors to reflect various intensities of wave motion. But that is all that is happening.

Every electrically conditioned thing in Nature reflects the vibrations of every other thing, to fulfill its desire to
synchronize its vibrations with every other thing. All matter is the motion of light. All motion is expressed in waves. All light waves are mirrors which reflect each other’s condition unto the farthermost star.

This is an electrically conditioned wave universe. All wave conditions are forever seeking oneness. For this reason all sensation responds to all other sensation.

IS LIGHT A WAVE OR CORPUSCLE?

Much controversy has arisen as to whether light is corpuscular, as Newton claimed it to be, or a wave. There is much evidence in favor of both theories. It is both. Light is expressed by motion. All motion is wave motion. All waves are expressed by fields of equal and opposite pressures of two-way motion. The entire vol­ume within wave fields is filled with the two opposite expressions of motion-the positive expression which compresses light into solids, and the negative expression which expands it into space surrounding solids.

All space within wave fields is curved. Curvature ends at planes of zero curvature which bound all wave fields.
These boundary planes of omnipresent magnetic Light act as mirrors to reflect all curvature into all other wave
fields in the universe, and as fulcrums from which motion in one wave field is universally repeated.

ALL MATTER IS WAVE MOTION

Together these constitute what we call matter and space. It has been difficult to conceive light as being purely corpuscular, for light is presumed to fill all space. Space is not empty. It is full of wave motion. Corpuscles of matter are one half of wave cycles of light. Space is the other half.

There need be no mystery as to whether light is cor­puscular or wave, for waves of motion which simulate the light and darkness of space are all there is.

The light and motion of solid matter, and of gaseous matter of space, differs only in volume and condition. Water of earth is compressed into small volume while water of the heavens is expanded thousands of time in volume. Each condition is the opposite half of the cycle of water.

Water vapor is water turned inside-out. It again becomes water by turning outside-in. Expansion­ contraction sequences result from this process.

ALL MATTER IS SIMULATED LIGHT

Water of the heavens still is water, and it still is light waves. No change whatsoever has taken place between
the waters of earth and those of the heavens except a change of its condition from positive to negative pre-ponderance. This change is due solely to a change of its direction in respect to its center of gravity.

All dense cold matter, such as iron, stone, wood, and all growing or decaying things, are light. We do not think of them as light but all are waves of motion, and all waves of motion are light.

Light is all there is in the spiritual universe of know­ing, and simulation of that Light in opposite extensions is all there is in the electric wave universe of sensing. The simulation of Light in matter is not Light. There is no Light in matter.

Perhaps the confusion which attends this idea would be lessened if we classify everything concerning the spiritual universe, such as life, intelligence, truth, power, knowledge and balance as being the ONE LIGHT of KNOWING, and everything concerning matter and motion as being the TWO SIMULATED LIGHTS of thinking.

Thinking expresses knowing in matter but matter does not think, nor does it know.

Thinking also expresses life, truth, idea, power and balance by recording the ideas of those qualities in the two lights of matter in motion, but matter does not live, nor is it truth, balance or idea, even though it simulates those spiritual qualities.

Man’s confusion concerning this differentiation lies in his long assumption of the reality of matter. His assumption that his body is his Self, that his knowledge is in his brain, and that he lives and dies because his body inte­grates and disintegrates, has been so fundamental a part of his thinking that it is difficult for him to reverse his thinking to the fact that matter is but motion and has no reality beyond simulating reality.

The light which we think we see is but motion. We do not see light. We feel the wave vibrations set up by the
motion which simulates light, but the motion of electric waves which simulate light is not that which it simu­lates.

Let’s take a break from this dense reading and give our brains an opportunity to digest and assimilate what Russell has thus far presented. I’ll continue next week. Thank you for joining me in this blog series “The Secret of Light.”

You can read my Health Light Newsletter online for helpful articles on health and wellness. Until next week,

Be Love. Be Loved.

Anthony

 

 

 

 

The “Jesus of Faith” Vs the “Jesus of History” Part 5:4 “Take us down to the river”

“Jars of spring water are not enough anymore. Take us down to the river.” –Rumi

I will conclude this series of considerations of the Jesus of faith versus the Jesus of history with Michael Baigent’s own words summarizing the journey we have taken through his provocative book The Jesus Papers — Exposing the Greatest Cover-Up in History, words and thoughts that I fully embrace as resonant with my own spirit of understanding of the life and ministry of Jesus.

Here are Baigent’s final words from his book:

DURING THE COURSE of writing this book, I have sought out knowledge of a very special context – that of Egypt and Judaea in the first century of the modern era, a period about which there are few facts that we can be certain of. We have seen how the context can be controlled and forced to support a story that simply can’t be true. The Jesus of history cannot have been as the theology of the Jesus of faith presents him.

During the course of our journey, we have discovered that Jesus rejected the political activity of his Zealot supporters. This is a crucially important piece of information that has been missed. We have seen too that there is no evidence that he died on the cross; in fact, what evidence survives suggests otherwise. And if he didn’t die on the cross, where does that leave the resurrection? His divinity? His equal­ity in the Holy Trinity? These claims all disintegrate once the spin stops.

We have discovered that all these assertions about Jesus came much later, the result of a glossy gift-wrapping of some historical events that were deliberately distorted in order to serve a strict theo­logical agenda, one that maintains to the present day a number of ex­tremely odd and eccentric notions. Foremost among these is the belief that only men were Christ’s closest disciples and so women cannot serve as priests, bishops, or popes. With this discovery, the male domination of the apostolic succession crumbles away, along with the Rome-centered concept of the succession itself.

And crucially, we have also discovered that there is no evidence to suggest that Jesus intended to be worshiped as a god. On the con­trary, his teachings indicate that he wanted each person to have the opportunity to travel to the Far-World to find the Divine for himself or herself — or as he put it, to travel to the kingdom of heaven and be filled with the “Spirit of God.”

Where did Jesus learn all this? Not in Galilee, we have concluded, but much more likely in Egypt, where the Jewish community appears to have been more diverse than the Jewish community in Palestine and to have nurtured a more mystical approach to religion.

Furthermore, nothing in our findings suggests that Jesus ever planned to start a religion, let alone encourage others to write down his words and organize them into an official collection of sayings. In fact, quite the reverse is more likely I suspect that he wouldn’t have minded at all if people forgot him; what was more important to him was that people should not forget the way to the kingdom of heaven, a notion not restricted to Christianity and Judaism: “To be ignorant of the divine is the ultimate vice,” proclaim the texts attributed to the Egyptian sage Hermes Trismegistus.

It should be clear now that history is malleable: we have our facts, but we never have enough of them to be able to put our hands on our hearts and say, in all honesty, that we know for certain what hap­pened. All history is a myth, a story created to make some sense out of the few events we can know. The past is a hypothesis erected to ex­plain and justify the present.

In some ways this does not matter, for myths exist to communicate meaning, not history. But in this scientific age we want to know that the myths we live by are, if not true, at least based upon some approximation of the truth. We want to know that Jesus was really crucified, that Caesar was truly murdered by Brutus, that Paul did have a mystical experience on his way to Damascus. All these events are plausible, and there is no intrinsic reason why they might not be true.

But what do we do with beliefs such as Jesus walking on water?  Jesus having been raised from the dead? Peter founding the Roman Church with infallible popes? None of these beliefs is plausible, and there is no intrinsic reason why any of them should be true. Yet there are many who equally believe both sets of assertions.

Our modern world is dominated by the “religions of the book”­ Christianity, Judaism, and Islam. We can see that to base truth upon a written word makes it vulnerable to all the problems of interpreta­tion and translation, to say nothing of religious distortion. The danger is that books foster a dependence upon belief rather than knowledge; if there has been one underlying theme of our journey, it has been that we need to travel the road for ourselves and experience its hardships, pleasures, and insights directly rather than secondhand or vicariously. (Bold emphasis mine)

And with that plea I must bring our journey to an end, not be­cause there is no further to travel, for of course there is, but because we have traveled much already and it is now time to pause and reflect on just how far we have come.

As we halt, it only remains to quote the great Persian Sufi Jelalud­din Rumi, who, cutting straight to the heart of the matter, as was al­ways his way, cried out to all who would listen: “Jars of spring water are not enough anymore. Take us down to the river!'”

To drink from the river is our birthright. Let no one deny us that freedom!

There is no argument that the impact upon the entire world of humankind that the presence and ministry of this one man made is nothing short of a profound transformation and elevation of the human spirit and of human consciousness. I know this is true for me personally. Just to think of him and to read his words in my red-letter Bible stirs my soul and quickens my spirit. Jesus is alive today in the heart of humanity as truly as he was alive and physically present on earth two-thousand years ago.

I’ll leave you with this five-minute video clip by Dr. Bruce Lipton on how our beliefs direct our lives 95% of the time and how religious beliefs are programs and not reality. Believing in God is not the same as knowing God. To know God is to go beyond belief and to know your Self. That is the only reality we can know for certain: that I AM.

In my next post I will consider the Aramaic Prayer of Jesus and the direct access to Father and Mother God available to all human beings on Earth. Until then,

Be love. Be loved.

Anthony

Read my HealthLight Newsletter online at LiftingTones.com.  Current post: Humble Honey Kills Bacteria.

The “Jesus of Faith’ vs the “Jesus of History” part 5:1 The Passion of Jesus

“Father, the hour is come; glorify thy Son, that thy Son may also glorify thee:  ….I have glorified thee on earth: I have finished the work which thou gavest me to do….”

These words are recorded by John (17:2-4) in the New Testament as being Jesus’ final words with his disciples before entering the Garden of Gethsemane. The last eleven words are the most significant: “I have finished the work which thou gavest me to do.” These words were uttered by Jesus before he was crucified, which tells us that crucifixion was not necessary to his mission on earth, nor was it part of a divine “plan of salvation,” as Christian dogma teaches. That’s all spin on the part of Catholic theologians and Christianity in general–that Jesus died on the cross to redeem us from the clutches of Satan and to atone for our sins. All spin to create religious power and control over people based on guilt, shame and fear. Jesus’ message was one of forgiveness, compassion and love.

The following excerpt is from Claire Heartsong’s 2002 book, Anna, Grandmother of Jesus–A Message of Wisdom and Love.”  For me these words, though replete with modern spiritualistic concepts and thought, convey the true passion of Jesus as he may have expressed in words of assurance and comfort to his family and disciples. His passion was to reveal the glory of the Father’s love for humanity and for this world, which he accomplished with his life. They also convey the cosmic event of ascension for Mother Earth to a new level of vibration that was underway at the time. The book itself is a remarkable work which I highly recommend to my readers. Jesus’ name is “Yeshua” in the story, as told by Anna herself.

After John ben Zebedee’s group arrived at our designated rendezvous point, we ascended the well-worn path that crossed the Kidron Valley and took us up the Mount of Olives’ southern slopes. We found cloistered shelter within the Garden of Gethsemane’s oldest grove of gnarled olive trees. A cold, desert-borne breeze gently stirred the pungent odor of crushed, dry leaves underfoot. We silently took our places surrounding Yeshua and Mary Magdalene. Mary Anna and Ahmed sat beside me. We softly sang a litany of psalms, intoned Sanskrit mantras and the seventy-two Hebrew names of Father-Mother God, until we rested in a deep abiding calm.

Then Yeshua spoke. “The hour comes for which we have long prepared. You are the chosen ones that my Father-Mother God has given me to hold the Way of the Teacher of Righteousness secure. While the world sleeps you have chosen to be awake, and so it is that we have come together to prepare all things.

“Even with all your knowing and wisdom, more shall be accomplished these next fifty days than you can presently understand. For, I say to you, my Heavenly Father-Mother has established a New Covenant in me and my beloved Mary, that you now know not of, but soon you shall be our witnesses. I testify that what we do shall be imprinted in you, even as the signs of crucifixion imprint my hands, wrists and feet as a testimonial that the old patterns of atoning for guilt through blood sacrifice are to be done away. So shall it be that every cell of your physical body will likewise be imprinted with the universal codes of light and truth that shall surely set you free.”

In the midst of serenading cricket song, Yeshua paused. Our attention turned to embrace the nocturnal sounds of nature around us. Then he crushed an olive leaf between his fingers, and allowed the gentle breeze to send the fragments aloft. Next, my grandson picked up a nearby clod of earth, which crumbled in his hands and slowly sifted through his fingers. Smiling and acknowledging each disciple, he softly whispered, causing us to draw close to him, “Yea, even the least of these, which are of the Mother’s earthly body, will be likewise imprinted with ascending light. No creature hidden in the deepest place will escape the irresistible pull of our cosmic Mother’s love, when She brings all opposites together as divinely harmonious complements in Union. She shall surely bring down the Heavenly Father’s cosmic light in order to give this earthly body a new form. We have come together at this time to assist our cosmic Mother and Father to prepare humanity and Earth for ascension’s bright day, in a season yet to come.

”All of you, whether physically or in your light body, were with me as I lay in the sepulchre of the Great Pyramid of Egypt. I have taken you aside and have given you additional instruction these past six years. Therefore, know that what was placed into your conscious and subconscious knowing is now being opened to you. Now you may release the Old Covenant of our matriarchal and patriarchal ancestors who believed that original sin required blood sacrifice to appease an angry, jealous god and to keep the Earth Mother fertile.

“Likewise, it is you who will usher in the New Testament or New Covenant of the ascending and eternally living Christ who proclaims all life as innocent and in eternal union with its Creator. It is that same Christ living within you, who whispers this irrevocable truth to you day by day. Seek and you shall find. Knock and it shall be opened to you. It is you, my beloved companions, as you are and shall be, in a day that you now know not, who shall join with humanity to unite the highest heavenly realms of our Father with this, our beloved Earth Mother, to birth the Universal Christ into your consciousness.

“If you would enter the kingdom of Heaven on Earth, allow the differences that provide contrast to inspire you. Make the two, one, by joining the inner with the outer and the outer with the inner. Allow your feelings of love to flow, giving and receiving as one. So likewise, make the upper like the lower and the lower like the upper, merging the Heavenly Father and Earthly Mother, male and female, light and darkness into a single One. In this way you shall enter the bridal chamber where the Bridegroom claims you as himself. Then you shall surely enter the kingdom.”

Now Yeshua stood in the center of our intimate circle, lifting Mary Magdalene to stand beside him. With his arm securely around her, he said, “Mary and I shall now go off a short distance to pray and prepare all things. Remain here, watch, and pray also with all your might, mind, and soul. The time is short that we have together. Soon I shall be taken from you. Let not fear overcome you, but do the part that you have long prepared to do. Though what we shall now pass through is indeed the partaking of the bitter appearance of death, humbly replace that illusion with the true sweetness of your Father-Mother’s Will, which is eternal life.

“Remember this.” said Yeshua, his lips trembling. “As the sun is darkened and the Earth Mother quakes, keep your eye single and look into the heaven worlds. There you shall find me and know I have not left you. On the third day, this body shall rise, and you shall see me as I AM. So be it. Amen and Amen.” With these last words of comforting counsel, Yeshua stooped low and tenderly pulled his mother to him, kissing her forehead. Yeshua motioned to Peter, John and James ben Zebedee and his brother, James, and a small number of other close disciples, both male and female, to follow him. They could be seen about fifteen feet away sitting huddled in the shadows of ancient olive trees. Yeshua and Mary Magdalene went off a short distance further, sitting face to face, their cloaked forms barely discernable. We followed the example of the others and knelt on the ground, our bodies quaking with an ever-increasing intensity of energy. For some, the energy became so great that we fell prone upon the ground.

Below our bodies we could feel a low, humming vibration within the Earth that seemed to be rising to the surface from her core. As our consciousness expanded into a greater sense of oneness with the more subtle realms of intelligence that are often unacknowledged but nevertheless are always co-creating with humanity, we became aware of web-like patterns of light enveloping us, uniting with our hearts in profound unity and love. I witnessed legions of angels and ascended beings of this and other worlds providing us with their loving support should we choose to receive it. I was also aware of the ethereal city of light that we called the “New Jerusalem.”

That city of light is none other than the state of “Kingdom-consciousness” I wrote about in my last post. “It is my Father’s good pleasure to give you the Kingdom” were words Jesus is recorded to have spoken to his disciples. That was his passion and purpose for incarnating. It had nothing to do with crucifixion and death. Even so, he took that on, faced it and overcame it by not dying . . . and that will be the subject of my Good Friday post. Until then,

Be love. Be loved.

Anthony

 

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.

 

Tag Cloud