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The Crown Portal to The Temple of Light

 

OVER THE LAST SEVERAL DAYS I’ve been dipping down into the bottomless pit of knowledge to explore the current activities in the world of medicine. Having spent more than half of my life in the healthcare field, I have a lingering sense of responsibility to help out friends who now look to me for guidance in these troubling pandemic times.  I assure you, the pit of knowledge is truly bottomless, filled with all sorts of conflicting opinions and tons of data one could spend hours and more studying and breaking down for easy assimilation and comprehension, a rather exhausting and futile undertaking . . . most of the time . . . and not always fruitless.

I waded through filthy waters full of deceit, lies, conspiracy, manipulation, censure, hype of all sorts, and sheer greed and avarice—though some of the water was clearer containing helpful information, insight and wisdom.

As I sit down to complete this week’s blog post, I feel a little used up mentally having just labored through several scientific interviews and medical news releases, and emerged from conversational interchanges on social media that deteriorated into argument and ridicule.  I had to delete the entire conversation in order to cut short the unravelling thread.  People are confused and fearful for their health and lives.

Yet this is the world into which we have chosen to incarnate and offer our services, a world mixed with the beautiful along with the ugly.  I embrace it all with love, forgiveness and compassion even as I put it out of mind now and return my attention to the place where I live and to which my soul longs to fully ascend.  Thank you for listening to my process. Now to my post.

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IN MY LAST POST, THE GREAT TREE, I shared a passage from the gospel of Mary Magdalene, or Miryam as her Master Jeshua called her.  She was his Beloved Companion, after all, and he loved her more than he loved any of his other disciples, for which they resented and envied her, and questioned him.  His answer was “Why can I love her more than I love you?”  It was because she returned his unconditional love sevenfold, understood and kept his teachings more than they did.  I think we all tend to love most those who understand us and love us unconditionally.

Because of her love for Jeshua, Miryam ascended to the level of “Apostle of apostles” and the “One who knew the All.”  Her soul ascended to the Crown at the Eighth Bough of the Great Tree and was utterly consumed by Spirit, represented and embodied by a woman clothed with the sun who dwells in this realm of eternal life. Miryam became the sun, and in her “responsive radiance” spent the remainder of her earthly journey in silence, because it was in the silence that her Master had spoken to her and revealed the truths inherent in the Great Tree. What a profound experience and sharing of her intimate relationship with Jeshua, her beloved Lord and Master.

THE TEMPLE OF LIGHT

I am profoundly and deeply moved, because I am very much aware of this Great Tree in my own body temple, and the presence of Spirit at the Crown, which Uranda described and designated “The Temple of Light,” and to which he assigned seven steps of ascent. 

Now, I’ve always thought of the seventh step, Love, as the destination of the ascent.  However, Love is a step, the final step, leading to the Temple of Light, the implication being that the destination of the seven steps is the eighth landing, so-to-speak, above the seventh step. From this step one may ascend, as Miryam did, to the “Eighth Bough,” and in so doing enter the Temple of Light.  When one does enter his or her Temple of Light, one is filled with the radiance of the Spirit, consumed by the Sun and embraced by the Woman clothed by the Sun: the Great Mother. So much profound symbolism in these passages.

I would like to share a grand perspective of our total Humanity and whole holy Being, followed by something very personal about my experience of Attunement with Love, a gift from God given to the world through Uranda.  I first spoke of this in my book SACRED ANATOMY sixteen years ago, so this isn’t the first time I share it.

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From SACRED ANATOMY:

      I mentioned life’s radiance as emanating from a point “within.”  We commonly think of our spirit as being within us, implying that I am inside my body.  But my experience has actually been that my body is inside me, in much the same way as the Earth, a relatively small deposit of cosmic rock with a molten core, is situated at the center of a vast magnetosphere.  This magnetosphere is known to flare outward and away from the Sun, like giant wings upon which our planet soars against the powerful and unrelenting currents of Solar Wind, eternally and irresistibly drawn toward its origin in the Sun but never quite able to come any closer to it.  Rather, the Sun comes to the Earth and to all the planets, engulfing them in its radiant light and solar winds.  In fact, if we take into consideration the entire outreach of the Sun’s rays, the planets are all contained within the Sun completely engulfed in its colossal magnetic force field as condensed particles of solar plasma.

  (Earth is surrounded by a system of magnetic fields, called the magnetosphere. The magnetosphere shields our home planet from harmful solar and cosmic particle radiation, but it can change shape in response to incoming space weather from the Sun.)  

This is also true of each one of us.   Our physical bodies have been described as “frozen light,” and are but a condensation of about a teaspoon of mineral ash expanded by air and water at the center of a rather large biosphere, which is said to extend some forty feet above, below and all around the physical body.   That biosphere is but the lower half of a larger force-field, symbolized by the figure 8.  The top half represents the invisible domain of spirit in the heaven and the lower represents the visible reflection in the earth of the perfect design of man in the heaven.  The two are joined together manifesting the oneness of heaven and earth.  This joining together may also be seen as a “double ring” marriage between the Beloved Lord or Lady with his or her triune human capacity for incarnation, which only death of the body can part them.

The Torus Energy Biosphere

      The upper spiritual half continually radiates the love of the Beloved to and through the lower physical half on the right side and draws upon it for response to the radiation up through the left side, ever lifting the body upward and keeping it upright and mobile.  Your body does not stand up solely on its feet.  It is, rather, suspended by a “skyhook” on a silver chord of pneumaplasm that connects it with the angel who dwells in the heavenly realm of spirit, the angel I am and we each one are. There is a compulsion in physical flesh to be drawn upward and inward toward the positive center of Being, just as the earth and all the planets are drawn toward the sun. I sense this focal point connecting the upper half with the lower to be located just above the head.

      Access to this point is through the heart, the fourth level of our sacred anatomy connecting the three above and the three below.  We move in the direction of our heart’s response. When the heart ponders the presence of the Beloved within long and longingly, sending unceasing, rich and passionate currents of love response upward to this One I AM, the body itself begins to feel the ebb and flow of these ascending and descending currents of energy.

      Perhaps I can attempt to describe the feeling in my heart toward this focal point of radiance above my head—of which I have become keenly aware during meditation and “self-attunement” as a spiritual practice—as clearly one of  being drawn and repelled at the same time. 

      On several occasions I have had the urge to ascend upward and somehow nestle inside the irresistibly warm and enfolding orb of this light, but could never seem to come any closer to it. 

Then, on one occasion, while it seemed as if I was finally about to disappear into this point of no apparent magnitude but definite position—where my heart had already ascended in utter ecstasy—this orb of condensed light suddenly descended and dispersed itself into and through my outer form, as a mighty rush of wind, filling my whole body both within and round about with light.

The MerKaBa

(This is the actual process and dynamic of ascension: the descension and full incarnation of the angel into the body temple, an experience that seems like an ascension. It is actually the descent of spirit down into the body temple transmuting it into a temple of light, symbolized by the six-pointed Star of David, also known as the MerKaBa.) 

The sheer rush of it caused my vocal chords to explode with the most awesomely haunting and penetrating sound I have ever heard, let along sung, and yet my lungs were not even engaged in this forceful release of whatever it was—the wind of spirit, I suppose.  It came from above my head as a real, palpable substance, and then seemingly exploded its vibrational essences through my vocal chords, giving them little if any choice but to release this sacred, transforming and transmuting sacred sound.

      In the instant this sound was released my whole outer being seemed to suddenly shift to a higher vibratory level and became completely engulfed inside a radiant sphere of substance that seemed to be made of pure light. I found myself suddenly in another dimension as though my body had ascended to the next vibratory level above the one in which we now function in these earth bodies. The strangest thing about this was that it seemed as though this sphere had been there all along and I had not noticed it. I had known about it but I had not experienced it until that moment when it revealed itself as this vibrational shift occurred and the atmosphere around my body became filled with the substance of Love, intensifying the force field. Then I became aware of it, suspended, as my body was, inside of it.  It seemed as though my feet were not touching the ground and I had the most powerful déja vu experience of my entire life. “This is where I belong,” I recall being assured in my heart. “This is Home.  This is who I am, this magnificent and powerful spirit enveloping and animating this human form.”  In the wake of that ecstatic moment was a deafening silence. 

      I did not want to leave that silent moment.  And I never shall leave it in consciousness for as long as I shall live, and I return to it often. I have had a couple of similar experiences since then—significantly enough while singing solo during worship services and therein focusing a creative current—but never quite as powerful as this first time. 

      I later came to understand that the first experience was that of a vibrational dam of resistance in my heart breaking, releasing a rush of current. After that initial surge of release, the experience became one of a natural and easy flow of spirit.  I recall how I had a challenge keeping my feet on the floor as I began to sing.  I had to deliberately look into the eyes of someone in the gathering—(another angel of sound)—in order to stay grounded.  I also recall feeling that this was the easiest and most natural experience I had ever known.  

      This focal point of connection truly is, without a doubt in my mind and heart, our ordained place to live, and we must—we can and we will—all return to it one day.  It is definitely available for experience when the conditions are just right, and therein is the key.  We must be willing to create, or occasion, the right conditions in which this magical alchemy of ascension may occur, which only the spirit and substance of love can provide sent upward in utter abandon to one’s Lord.

      The spiritual practice of Attunement is one way of creating such space. This is the source of inspiration behind this writing.  This is the work, I believe, we have all come here to do—our Father’s business—and it will not be complete until we return to this vibrational place together as One Body of many members in agreement and accord with the One Archangelic Spirit whose body it is.

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I welcome any thoughts you may wish to share, either by email or in the comment section below. Until my next post, 

Be love.  Be loved.

Anthony  (tpal70@gmail.com)

 

“Fifth Way” Love: A Romantic Path to Transformation

I will open this post with the excerpt from Cynthia Bourgeault’s signature work, The Meaning of MARY MAGDALENE – Discovering The Woman at the Heart of Christianity – with which I closed my previous post, and will continue quoting her commentary in its entirety. 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 makes 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. 

THE SPIRITUAL KISS THAT BEGETS

From Philip’s point of view, then, lineal descendents of Jesus, even if they existed, would not be “anointed ones,” unless this claim were to be validated by their own spiritual transformation. The kingdom over which the Anointed One reigns is beyond the space/time continuum and cannot be inherited lineally (that technicality consistently overlooked in the literal-mindedness of The Da Vinci Code); it can be entered only by becoming a new kind of human being–what Philip actually describes as “a new race of human be­ings . . . . Only true sons and daughters can gain immortality,” he writes in analogue 56, “and no one can gain it without becoming a true son and daughter.” Progeny cannot be fashioned out of flesh and blood; they are the fruit of an alchemy of consciousness.

Philip makes it clear that this is the kind of spiritual procreation that Mary Magdalene and Jesus were chiefly about. As we discussed in chapter 10, his symbol for this type of richly engendering spiritual love is the kiss, which (as is universally the case throughout the Near Eastern culture) is seen as a sign not of sexual attraction but of spiritual begetting. When he indicates in analogue 37 that “the Master loved her more than the other students and many times would kiss her on the mouth,” he is not describing an illicit romance but rather a sacred exchange of their deeply commingled beings. The spiritual kiss is the symbol par excellence of Fifth Way love.

From a Fifth Way standpoint, this kind of intense and trans­forming love, “which is really the birth-pangs of union at a higher plane,” will indeed bear fruit. But the fruit may not be human children so much as an energetic sphere of pure creativity, in which reality is touched at the core and love itself is the progeny.

As analogue 66 points out, “The one who creates objects [i.e., literal offspring] works outwardly in the external world. The one who labors in secret, however, works within the icon, hidden in­wardly from others.” In other words, the work goes on at the imaginal (or causal) level, and its potency is made manifest not by producing new people but by engendering transformed people­ giving birth to children “in the Realm of the Unseen,” in the words of the text. (Underscores mine)

“FIFTH WAY LOVE”:  AN EROTIC PATH TO TRANSFORMATION

The “Fifth Way” is a spiritual path based on relationship. Cynthia Bourgeault calls it “conscious love” rather than “tantric love” so as not to put a stumbling block before her parishioners. She is an Episcopal priest whose passion is to restore the romantic love affair between Jesus and Mary Magdalene as the center piece at the heart of Christianity. The term itself is a deliberate spin-off from George Gurdjieff’s “Fourth Way,” the “Way of the Conscious Man.” Boris Mouravieff (d.1966), a little known Russian esotericist who studied Gurdjieff’s system intimately, coined the phrase and used it in his three-volume Gnosis to represent “courtly love as a spiritual path and of the way of transformation through mystical union with one’s ‘polar being.'” Cynthia’s comment:

“While he [Mouravieff] stops short of saying that Jesus and Mary Magdalene practiced this path, he makes it clear that its headwaters lie deep within the marrow of Christianity itself, and he insists that it represents “The purest and most sublime realization of the Christian spiritual path.” 

THE “SONG OF SONGS”

More commonly known in Protestant circles as “The Song of Solomon, Bourgeault associates this erotic book of the Old Testament Bible with Mary Magdalene, seeing it as an ancient testament to the practice of “Fifth Way Love.” I will share my favorite passage from the Biblical texts and then offer a commentary on it. The song opens with the kiss that begets love:

The song of songs, which is Solomon’s. Let him kiss me with the kisses of his mouth: for thy love is better than wine. 

Because of the savor of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee…. 

The voice of my beloved! Behold he cometh leaping upon the mountains, skipping upon the hills.

My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.

My beloved spake, and said unto me: “Rise up, my love, my fair one, and come away.

For, lo, the winter is past, the rain is over and gone; the flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell.  Arise, my love, my fair one, and come away.

Our winter is currently at the door in mid October, not a time to be leaping and skipping. Perhaps, then, we could see this passage metaphorically as describing the nature and character of Life itself and of the Beloved who abides within us each one, peaking out through the windows of our eyes and showing himself through the lattice of our veiled and guarded hearts. The Beloved is always there, “standing behind our wall,” when our world gets dark and seemingly impossible to navigate.  Always there to turn to for assurance that all is well and as it should be. Always there to love in passionate embrace and simply say: “I love you with all of my heart, with all of my mind, and with all of my body. With Solomon I sing . . .

Place me as a seal on your heart, as a seal on your arm. Strong as Death is love; intense as Sheol is its ardor. Its shafts are shafts of fire, flames of Yah (Yahweh). Deep waters cannot quench love, nor rivers sweep it away.”

AN UNLIKELY BIBLICAL TEXT

Like Mary Magdalene herself, the Song of Songs has had a long his­tory of both admirers and detractors. It has been called, with some justification, “the most unbiblical book in the whole Bible,” and there are those who feel that its inclusion in among the wisdom writings of the Old Testament was a grand mistake. But others see it as nothing short of scripture’s mystical highpoint, an inexhaustible fountainhead of beauty and spiritual wisdom. Among this latter group was Rabbi Aqiba (d. 135), one of the most influential of the early rabbinic commentators, whose celebrated words eventually carried the day: “All the ages are not worth the day on which it was written for all the writings are holy, but the Song is the Holy of Holies.”

At the heart of all this consternation, as you might expect, is the fact that this text is a love song–and not just a mild-mannered, “spiritual” love song, but an unabashed celebration of erotic pleasure. From its opening salvo, “Let him kiss me with the kisses of his mouth,” to its parting affirmation, “Love is as strong as death,” it never breaks stride, In eight canticles of stunningly evocative imagery, it sings the glories of carnal desire in exquisite and scintillating detail. 

KENOTIC LOVE

Kenosis is the act of emptying oneself, a characteristic applied, by Paul specifically, to the path that Jesus took in his life of service. It was the path Mother Theresa took and other saintly souls.  Cynthia writes: 

As Paul so profoundly realizes, self-emptying is the touchstone, the core reality underlying every moment of Jesus’s human journey. Self-emptying is what  brings him into human form, and self-emptying is what leads him out, returning him to the mode of glory. The full realization of Jesus’s divine selfhood [our divine Selfhood] comes not through concentration of being, but through voluntary divestment of it. . . . Stripping oneself and standing naked: this is the essence of the kenotic path.

KENOSIS IN THE FIFTH WAY

We have already seen that kenosis is the tie-rod of Jesus’s entire teaching, connecting the inner and outer realms of our human experience in a single, unified gesture. “Greater love has no man than to lay down his life for his friend” (John 15:13) is one of his most celebrated dictums. But when that “friend” happens also to be one’s uniquely beloved, one’s romantic partner or spouse, kenotic practice takes on a particularly intense and even a sacra­mental character. This is because the root energy it works with is the transformative fire of eros, the energy of desiring. That messy, covetous, passion-ridden quicksilver of all creation is tamed and transformed into a substance of an entirely different order, and the force of the alchemy accounts for both the efficiency of this path and its terrifying intensity.

Vladimir Solovyov, that great nineteenth-century philosopher of love, was among the first to grasp the enormous implica­tion of this point, which defines both the modality of the Fifth Way and its ultimate destination:

The meaning and worth of love. .. is that it really forces us, with all our being, to acknowledge for another the same ab­solute central significance which, because of the power of our egoism, we are conscious of only in our own selves. Love is important not as one of our feelings, but … as the shifting of the very center of our personal lives. This is characteristic of every kind of love, but predominantly of sexual love [erotic love]; it is distinguished from other kinds of love by greater intensity, by a more engrossing character, and by the possibil­ity of a more complete overall reciprocity. Only this love can lead to the real and indissoluble union of two lives into one; only of it do the words of Holy Writ say: “They shall be one flesh,” that is, shall become one real being.

In the path of “Fifth Way Love,” as Cynthia Bourgeault presents it in her book, and as she portrays the intimate companionship of Mary Magdalene and Jesus, the eros is transformed and transmuted to a higher level so as to become an erotically ecstatic bridge between the physical and the spiritual worlds, making the oneness of heaven and earth an actual and tangible experience.  The ultimate transformation takes place between “polar beings” who become one blended substance, so that one cannot tell where the boundaries of one’s own body stops and the other’s begins. For there is no “other” and no boundaries. There is only the One I Am.  

We will shift gears in my next post, leaving the realm of the “Holy of Holies” to explore the mysteries of the Universe–as Walter Russell understands and explains them anyway. We are in for a profoundly intellectual roller coaster ride. So, sharpen your mental focus before you read my next post. The theme will remain in the domain of the masculine and feminine energies at work within us and throughout the illusory universe.  Until then,

Be love. Be loved.

Anthony     (tpal70@gmail.com)

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. 

 

 

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 of  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 gardener.  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.

Gnosis: A Return to Our Roots

(Preface: As much as I’ve tried to shorten this post, no part of it could be omitted without a loss to its impact and meaning, as well as the spirit of the authors of the excerpts. I think you will agree after reading it.)

GNOSIS is the experience and knowledge of spiritual truths. In essence and in practice during the Early Christian era, it was the experience of knowing God within.  The experience of Spirit. Of Divinity. 

According to the Gnostic Gospels, which included the gospels of Thomas and Philip, Jesus had given “secret knowledge” to some of his apostles of the way to ascend the “Tree of Life” and come to know Spirit as one’s Self.  The Gospel of Mary Magdalene, in which she describes her personal ascension up to the “crown” of this tree that Jesus said had its roots in her body, does not belong to the collection of thirteen Gnostic Gospels that were discovered at Nag Hammadi, Egypt, in 1945. The Gospel of Mary was discovered earlier in 1896, also in upper Egypt. It stands alone as a testament to the true experience of Gnosis. 

The Son of Humanity

I will conclude this series with a passage from The Gospel of Mary Magdalene by Jean-Yves Leloup, followed by the author’s commentary. It begins with a question posed by the apostle Peter about the nature of matter:

[ . . . ]What is matter? Will it last forever? 

The Teacher answered: “All that is born, all that is created, all the elements of nature are interwoven and united with each other. All that is composed shall be decomposed; everything returns to its roots; matter returns to the origins of matter. Those who have ears, let them hear.”

Peter said to him: “Since you have become the interpreter of the elements and the events of the world, tell us: What is the sin of the world?”

 The Teacher answered: “There is no sin. It is you who make sin exist, when you act according to the habits of your corrupted nature; this is where sin lies. This is why the Good has come into your midst. It acts together with the elements of your nature so as to reunite it with its roots.”

 Then he continued: “This is why you become sick, and why you die: it is the result of your actions; what you do takes you further away. Those who have ears, let them hear.

I will let the author give his commentary on this passage first, because he offers such profound insight into the dishonest human condition and into the path the “Son of Humanity”set before us for our return to our “roots” in Source. 

Lack calls for fullness. Thirst calls for the Source. The Good has come into our midst because the nature of matter involves lack. Humans as we know them are beings who feel a lack of Being. The process of corruption begins with their own identification with this lack. They then confuse themselves with the matter of which their bodies are composed, which ultimately leads to an experience of their own vanity and emptiness. Thus they may finally become open to that which can fill them.

The Original Sin of Adam was a fall from identity with Spirit to identity with form that left us with a feeling of profound lack which gave rise to a deep desire and longing for redemption, ironically creating a void for a Savior to fill. “Blessed fault of Adam, that gave us such a Redeemer,” the traditional chant for the Easter Vigil says. “What is it that transforms matter, adama, a lump of clay, into Adam, the true human being capable of this essence of desire,” the author asks. What can we do now to make room in our hearts for Spirit to come and fill the emptiness there?

Meister Eckhart, a Christian whose metaphysics was very close to the Gospel of Mary, said it more simply: “If you do nothing, truly nothing, God cannot help but come into you.” Unfortunately, in those who are full of themselves, there is no place for the Other. This is why he added, “If you leave, God can enter.”

This means that we must leave the illusion of taking ourselves to be something, some thing, an object that exists in time. We must return to our true being as Subject, living in wonder at its manifestation in those transient objects that it calls its world, its body, its emotions, its personality.

When we leave behind the illusion of belief in a permanent thing, the Good can then come into our midst. In the heart of this finally accepted impermanence shines the presence of this unborn, unmade, uncreated “Nothing that can be found in the All of which It is the cause.” This is the clear light unimpeded by the opacity of all the things with which we are identified. In the midst of the heavy, the light is revealed.

According to the Gospel of Mary, the Teacher came in order to help free us from the ignorance that is identification (corruption). For he is the very countenance, the incarnation, and the practice of this Good.

The Good is the manifestation of the famous triad of the ancient philosophers: goodness, truth, and beauty. The Good in this sense does not have evil as its opposite, for it means the unity of these three, the One that embraces the multiplicity of all qualities through which it is expressed.

What does goodness become when separated from light, consciousness, and truth? A softness that is the gateway to hypocrisy and compromise.

What does truth become when separated from goodness, love, and beauty? A hardness that is the gateway to fanaticism and persecution.

What does beauty become when separated from truth and goodness? Art for art’s sake, an aestheticism that is the gateway to a brilliance that clarifies nothing.

Beyond the realm of opposites, the Good is the One, the doorway to Being. This Being can only manifest in a heart, body, and mind that have been emptied of all illusion, meaning all inflation and presumption; for it cannot fit into the straitjacket that they offer.

“This is why the Good has come into your midst. It acts together with the elements of your nature so as to reunite it with its roots. “

The radiance of Presence has come to us, and “we have seen its glory,” or its kavod, as the Hebrews called it — the glory of the Son, “full of grace and truth,” which is also that of the Father, or Source.” [The author’s footnote: “The Metaphor of Mother could just as well be used for the Source.”]

By planting the seeds of his knowledge (the sperma Theou, in Greek) in the elements of our nature, the Teacher restores us to our own true heritage and ushers us back to endless resonance with our uncreated Source, the “Father whom none has ever seen, and none can know,” but who is revealed to us through the monogenetic Son, the Good that unites the ancient philosopher’s triad. This invites us to live a life of glory, a life of love and consciousness, just as he did.

This reunion with our roots is not a mere event in time, but an ever-renewed relation with the Source engendering us in every instant. It is our ignorance that creates our distance from it, and this distance involves all sorts of sickness and suffering. By an ever-new act of knowledge that is both metanoia (in Greek, passing beyond the known, beyond the mind and memories of which we are composed) and teshuva (Hebrew for the act of return, a turning about of our consciousness from our externalized, objectified being toward our inner Being), [the literal meaning of the word “repent”] we act from the deepest heart of our lack, from the intimate space of our desire of desires. This is the space where we receive the inspiration of the Teacher and his teaching.

 Then he continued:

 “This is why you become sick, and why you die: it is the result of your actions;  what you do takes you further away.  Those who have ears, let them hear.”

Having spoken of matter and its impermanence, and of attachment and identification with this impermanence, the Teacher now shows the consequences of ignorance and attachment.

Sickness, suffering, and death are the consequences of our acts. There is no one to blame for this, and it is vain to complain and expostulate about the evil nature of matter, the world, and humanity. There is no room here for hatred of the world, for it has been clearly stated that there is no sin, no evil. Evil and sin arise from the blamer in ourselves.

(The “blamer” in Hebrew is the shatan, which means “obstacle.” In Greek the word is diabolos, which means “divider.”  I find this most interesting and revealing of what is actually happening in ourselves as we point a finger of blame away from ourselves.  

Attunement with Source

In a word, the Teacher came to offer attunement to the Body of Humanity through the open hearts and resonant substance of his disciples in order to reunite the flesh Body of Humanity with its roots in Source by drawing forth the Spirit of Love, the Father, from within them.  His own incarnation as the “Son of Humanity” set a precedent for the whole of Mankind. 

But he didn’t do it alone. Mary Magdalene, who brought the Divine Feminine into their shared mission of redemption, was his companion. Together they restored the sacred union between Man and Woman and their union with the Father.  They shared the ultimate Attunement with Love.

The revelation of Love, the Father within, through Humanity was his expressed purpose for incarnating. He was on fire with this purpose, as was his companion. It is our purpose as well.  This excerpt from a talk given by Lord Martin Exeter, who was my spiritual mentor for twenty years, speaks passionately to this purpose: 

Until God’s Love comes into the individual and sets the individual on fire, the physical substance of his body, the substance of his whole outer being, remains subject to the destructive burning of the fire. It is only as he is actually set on fire, while he is living here on earth, that there may be a purification and transmutation into a state of being in attunement with the core of Being – which is God’s Love – so that the form is not destroyed. We can recognize these basic principles. Only as there is lust, so that the individual lets himself be set on fire by God’s Love, can he be consumed by God’s Love instead of destroyed by God’s Love. Being consumed by God’s Love there is no loss, because every level of Being is supposed to be the means by which there may be a manifest revelation of God’s Love, and this level where we are was so designed by God not to be destroyed by God’s Love but, being consumed by God’s Love, to reveal it….

…The body of Truth is lust, that all-consuming hunger and thirst, that depth of feeling, that longing, that which springs from the intensity of aloneness, an opening of the heart to God without reservation, without holding back anything, in a surge, a constant surge of passionate lust. And until we do open ourselves so, we cannot know the reality of God’s Love as it is; we can only know it as a painful fire, whereas in fact God’s Love, received into the true body, is the resurrection and the life of the body.

I think this well encapsulates who Mary Magdalene was and the pivotal role she played with her Beloved Lord that made Jesus’ mission on earth at all possible. She gave him her all, an open heart through which he could enter and plant the seed of Love in the Body of Humanity.  She was the true founder of Christianity — “The Woman at the Heart of Christianity,” as Cynthia Bourgeault identifies her in the subtitle of her profound book, The Meaning of Mary Magdalene.  

There is much more that I could share from the pages of these three books However, I feel complete in this series. If you feel inspired, and in the least bit inclined, to obtain copies of these thought-provoking books, I certainly encourage you to do so. Until my next post,

Be love. Be loved.

Anthony

All of the books and many more are available at Amazon.com/books 

Who and What Was Mary Magdalene?

Catholic theologian Saint Augustine called Mary Magdalene the “Apostle of apostles.” His basis for such an esteemed title was St. John’s Gospel text (19:25) in which Mary is said to be the first one to see Jesus resurrected from the tomb and the one appointed by Jesus to bring the good news of his resurrection to the other apostles. She was, in truth, the Beloved Companion of Yeshua/Jesus, whom he had named the “Migdalah”(which means tower of courage and strength).

In 591 AD, however, the Beloved Companion of Jesus was reduced in status and dignity to that of a prostitute by Pope Gregory I in Homily 33, according to Jean-Yves Leloup, author of The Gospel of Mary Magdalene.  In his homily, Gregory “declared that she and the unnamed woman in Luke 7 are, in fact, one and the same , and that the faithful should hold Mary as the penitent whore.” To the faithful of the Christian world, this is who Mary Magdalene was: the woman out of whom Jesus cast “seven demons”– and whom he rescued from being stoned to death as a “sinner,” saying to those who would stone her, “Let he who is without sin cast the first stone.”

About this word “sinner” Leloup writes:

“It is interesting to note that the Greek word interpreted as ‘sinner’ in the verse of Luke to which Pope Gregory referred was barmartolos, which can be translated several ways. From the Jewish perspective, it could mean one who has transgressed Jewish law. It might also mean someone who, perhaps, did not pay his or her taxes. [This is more likely the case in this incident with Mary Magdalene, who is often painted by artists with red or golden hair, suggesting a fiery woman with a passion for truth and a disdain for the laws of men.] The word itself does not imply a streetwalker or a prostitute. The Greek word for harlot, porin, which is used elsewhere in Luke, is not the word used for the sinful woman who weeps at Jesus’ feet. In fact, there is no direct reference to her – or to Mary – as a prostitute anywhere in the Gospels.” 

It was not until 1969 that the Catholic Church admitted its error and officially repealed Pope Gregory’s labeling of Mary as a whore. This retraction did nothing, however, to alter the public teachings of all Christian denominations that Mary Magdalene was a penitent sinner.  Jean Yves writes:

“Unfortunately, the fact that Mary Magdalene is freed from the possession of seven demons has resulted in greater focus on the perceived stigma of her past as interpreted in Homily 33 than on her cleansed state after this healing. . . . Like a small erratum buried in the back pages of a newspaper, the Church’s correction goes unnoticed while the initial and incorrect article continues to influence readers.”   

The Woman with the Alabaster Jar

Mary Magdalene, often depicted by artists holding an alabaster jar in one hand and a skull in the other, is the same as Mary of Bethany who is said to have anointed the head of Jesus with expensive oils during the Last Supper. The author of The Gospel of Mary Magdalene compares her to a priestess of Isis:

In addition, the presence of Mary at the Crucifixion and at the tomb, beyond illustrating her love for Jesus, also indicates her comfort and famil­iarity with death. The many artistic depictions of Magdalene with a skull may suggest that this has long been seen as part of her identity. In fact, Gol­gotha, the hill where Jesus was crucified, means “place of the skull.” Perhaps visionary artists of the past, in their representations, were implying that Magdalene understands the thresholds of death. Her appearances with special oils to use in anointing Jesus Christ place her in the tradition of priests and priestesses of Isis, whose unguents were used to achieve the transition over the threshold of death while retaining consciousness. 

Jesus accepts and encourages this anointing, explaining to the other disciples that she “helps prepare me for my burial.” This statement implies Jesus’ knowledge that Mary is aware of what is happening at a deeper level than the other disciples. We can ask ourselves, “By what authority does she anoint him?” But we cannot ignore the fact that the very word christ means “anointed one.” How can it be that Christians have pushed into a dark corner the female minister of the rite of anointing?

After one anointing of Christ by Mary, in Mark 14: 9, Jesus remarks, “Verily I say unto you, wheresoever this gospel shall be preached throughout the whole world, what she has done here will be told in remembrance of her.” How is it, then, that all Christians do not remember and revere this memorial, so clearly marked by their teacher? Why do most people know her as the reformed prostitute, rather than as what seems more likely-a ministering priestess with a deep understanding of the thresh­olds of the spirit world?

In the legends and stories told about Mary Magdalene there can be found some hint of what she may represent to us today: As one who was cleansed from sin; who remains with Christ throughout his death on the cross; and who first witnesses, understands, and believes Christ’s resur­rection, she represents a human being who is open and available to true “inner knowing,” who can “see” in deeper, clearer ways through a unique spiritual connection to both earthly death and the Divine. 

Honored in Southern France

In Southern France Mary Magdalene is honored and celebrated as the Madonna in what historically is known as the “Magdalene tradition.” There is evidence that Mary Magdalene traveled to and settled in Southern France after the crucifixion and resurrection of Jesus – and after her ordeal with Peter and the apostles who rejected her as the Apostle of apostles, the one and only one, other than John the Beloved, who knew oneness with her Lord and Master and who moved closely with him into the experience of gnosis, “the priceless wisdom of ‘direct knowing.'”

This is the true and original meaning of Gnosticism before it devolved into a cultish community: the direct knowing of Spirit within and as one’s Self without the mediation of an ordained priesthood – which is why the early Christian Church founded by Constantine and a group of bishops condemned them and sought to eradicate them altogether.  Those bishops who disagreed with Constantine about what gospel texts were to be included in, and excluded from, the New Testament Bible were exiled “on the spot.” Thankfully, some of these excluded gospel texts were preserved from the book burnings, later to be found and brought to light, notably in our time.  The Gospel of Mary Magdalene and the Gospel of Thomas are two of the most noted gospels that were discovered and became the sources of contemporary authors’ books, such as Jean-Yves Leloup, Jehanne De Quillan (author of The Gospel of the Beloved Companion), and several others.

I particularly like the way in which this sentence is phrased by the authors of the Preface of her book, acknowledging the vibrational significance of Mary Magdalene’s return to consciousness and awareness at this time:

We consider her reemergence and renewed awareness of her importance as an essential remembering of the Feminine.” 

As surely as Jesus’ spirit is considered to be present with us today, so is that of his Beloved Companion present and actively guiding the rise of the Feminine.  It’s what seems powerfully evident anyway.

I will conclude this consideration of Mary Magdalene in my next post – which will be an in depth look at the true meaning of Gnosis and the obscured message inherent in the companionship of Jesus and Mary Magdalene – the core mission and purpose for the incarnation of the Divine in the Son of Humanity.  Until then,

Be love. Be loved.

Anthony

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

 

 

 

 

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