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The “Jesus of Faith” Vs the “Jesus of History” part 5:3 – Resurrection

 

Good morning and Happy Easter!

I feel the burgeoning wave of joy and happiness that is resurrected from the womb of human hearts every year at Easter in the wake of the fasting season of Lent and just on the heels of passion Holy Week and sorrowful Good Friday — at least in the Christian sector of the world’s seven-plus billion population. With spring bursting out all over, this is a most appropriate time of the year to celebrate Easter.

(click on the picture to enlarge it)

A study in 2012 estimated Christianity was the largest faith at 2.2 billion adherents or 31.5 percent of the world’s population. The Roman Catholic Church makes up 50 percent of that total, with Protestants — including Anglicans and non-denominational churches — at 37 percent and Orthodox at 12 percent.”  So, nearly a third of the people on earth celebrate the Resurrection of Jesus. Little wonder the day is so bright, even as bright as the Sun rising in the East. 

Hmm. I must look up the origin of the word “Easter.” And I did. Here is one item that stands out among all of the hoopla over the pagan roots of this annual Christian celebration:

Because the English Anglo/Saxon language originally derived from the Germanic, there are many similarities between German and English. Many English writers have referred to the German language as the “Mother Tongue!” The English word Easter is of German/Saxon origin and not Babylonian as Alexander Hislop falsely claimed. The German equivalent is OsterOster (Ostern being the modern day equivalent) is related to Ostwhich means the rising of the sun, or simply in English, eastOster comes from the old Teutonic form of auferstehen / auferstehung, which means resurrection, which in the older Teutonic form comes from two words, Ester meaning first, and stehen meaning to stand. These two words combine to form erstehen which is an old German form of auferstehen, the modern day German word for resurrection.

It was the Emperor Constantine at the Council of Nicea in A.D. 325 who “ordained that Easter shouldn’t be connected with the festival of another faith. It should stand on its own in connection with the natural world. Hence he ordained that Easter should be celebrated on the Sunday after the first  new moon of Spring.” (David Potter of Oxford University Press.)  So, Easter Sunday’s final resting place is somewhere between March 21 and April 25. The date of Easter Day is usually the first Sunday after the first Full Moon occurring on or after the March equinox.

An issue was also settled at this council concerning the celebration of the Passover by the Jewish Christians, as Jesus’ crucifixion was said to be associated with the Passover. Obviously, Christianity emerged out of Judaism. Thus the consolidation of the two celebrations by Constantine.

Now the Easter egg can be traced back to practices in pre-dynastic Egypt as well as amid the early Christians of Mesopotamia.  From there it spread into Russia and Siberia through the Orthodox Churches. In Christianity, for the celebration of Easter, the Easter egg symbolizes the empty tomb of Jesus. An ancient tradition was the staining of the Easter egg with the color red in memory of the blood of Christ shed during his crucifixion. The egg is also a symbol of fertility.

Significance of the Resurrection

I will now return to my consideration of the Foreword of Stevan Davies’ book The Gospel of Thomas – Annotated & Explained, written by the his Series Editor Andrew Harvey. I will continue from where I left off in my post of April 7th on the theme of “Kingdom-consciousness.”

If all the Gospel of Thomas did was relentlessly and sublimely cham­pion the path to our transfiguration and point out its necessity, it would be one of the most important of all religious writings — but it does even more. In saying 22, the Gospel of Thomas gives us a brilliantly concise and pre­cise “map” of the various stages of transformation that have to be unfolded in the seeker for the “secret” to be real in her being and active though all her powers. Like saying 13, saying 22 has no precedent in the synoptic gospels and is, I believe, the single most important document of the spiritual life that Jesus has left us.

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.

When Jesus says in saying 19 “If you become my disciples and listen to me, these stones will serve you,” in saying 24 “There is light within a man of light, and he lights up all of the world,” and in saying 106 “When you make the two into one, you will be called sons of men. When you say ‘Move, mountain!’ it will move,” he was not speaking in incandescent poetry; he was describing the actual powers that God gives those who risk becoming divinized, powers that can alter natural law and “burn down the house” of the oppressive power structures of the world.

Fourth and finally, we see in saying 22 the final cryptic sentences of the saying: “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.” What these lines describe is nothing less than the physical transformation that mystical union makes possible, the bringing up of ordinary matter into the living truth of the Light.

The ultimate sign of the Christ is the victory of the Resurrection, which is the marriage of matter and spirit to create a wholly new and eternal substance. Those mystics who follow Christ into union come to know and taste the glory of the Resurrected Body in their own bodies. The pow­ers available to the human being willing to undertake the full rigor of the Jesus-transformation are limitless. What could not be done to trans­form this world by a group of seekers who allowed their whole beings­–psychological, spiritual, and physical–to become increasingly transfigured by the living light?

The greatest of all modern philosophers–Sri Aurobindo — saw that only an “integral” transformation could provide the force and inspiration to change that must occur if humanity is to survive and evolve. Jesus in saying 22 has anticipated Sri Aurobindo’s vision and provided the map to its realization.

There may be very little time left to take the adventure into total being that the Gospel of Thomas advocates with such astringent brilliance and pre­cision. In such a terrible age as ours, it is easy to believe that the dark powers, the powers of that corpse of the world that the Jesus of Thomas so fiercely denounces, have won already, and there is nothing even the most passionate of us can do to turn around a humanity addicted to violence and destruction.

Despair, however, is the last illusion. The Gospel of Thomas and the Jesus who gave it to us continue to challenge us to dare to become one with the Divine and start living the revolutionary life that streams from union and that can transform all things. This worst of times needs the clearest and most unflinchingly exigent of visions to counteract and trans­form it; in Jesus’ words in the Gospel of Thomas and in his living out of their reality through and beyond death itself into the eternal empowering glory of the Resurrection, we have the permanent sign of the Way, the Truth, and the all-transforming Life that, even now, can build here on earth the reality of God’s Kingdom.

As this series  The “Jesus of Faith” Vs the “Jesus of History” winds down, I will return to my desk to write, edit and publish my final post of the series. Until then, I wish you each one a Happy Easter and offer my thanks to you for sharing these considerations with me over the past several weeks.  Until my next post, then,

Be love. Be loved.

Anthony

Photo credit: Craig Burrows “The Invisible Light that Flowers Emit”   Click on the link to see more of Craig’s flowers.

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

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

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

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

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

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

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

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

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

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

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

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

“Kingdom-Consciousness”

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

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

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

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

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

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

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

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

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

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

Be love. Be loved.

Anthony

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Be love. Be loved.

Antony

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

The “Jesus of History” Vs the “Jesus of Faith” part 3:2 – Experiencing the Source

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

Christianity, as it was conceived and brought forth as a religion–initially by the Jewish Zealots at the time of Jesus and three decades later by Constantine and the Council of Nicaea–interrupted a cycle of restoration that Jesus initiated with his life of unconditional love and compassion. In that sense, it was and is a failure. The kingdom of heaven remains only a belief, a concept in human consciousness, a place to go to after we die, but nevertheless a largely unrevealed reality behind the manifest world of human existence. I say “largely” because the Natural World continues to manifest the glorious revelation of the kingdom of heaven on Earth, especially in the spring. In a word, what we long for and seek is to go beyond belief and into a personal experience of God. This the Christian religion has failed to deliver. We’ve had to find it on our own by way of various transformational spiritual paths.

It also interrupted a much larger cycle of spiritual evolution that began with Abraham, the great patriarch of Judaism, and the children of Abraham, the nation of Israel. It ended with the collapse of Egypt as the world center of religion, mysticism and esoteric knowledge.

Actually, the cycle initiated with Abraham ended with the fall of King Solomon’s reign and empire. He had gathered and united many empires under one by taking their princesses and queens as wives, of which he simply had more than he could placate and still maintain stewardship of the cycle he was bringing to a potentially victorious climax and completion. His was a classic example, yet again, of the Man being distracted by  the Woman to the abandonment of his purpose in the divine scheme of restoration, a repetition of the same pattern of failure enacted by the parents of the human race in the Garden of Eden–a pattern that continues to be enacted between the men and women to this day. But not all was lost.

I ended the last post on a transitional note marking the end of the Egyptian era and the beginning of the Christian era. In this post, I will take a look at this transitional period and see how something great and significant did come out of Egypt besides Jesus, the Messiah. I will continue sharing religious historian Michael Baigent’s thought-provoking perspectives from his extensively researched book The Jesus Papers—Exposing the Greatest Cover-Up in History.

The Hermetic Texts

The Egyptian priests sought to preserve their secrets by learning the Greek language in which they wrote an entire collection of wisdom texts that circulated under the name Hermes, but for which they drew their essentials from Egyptian tradition. This collection of literature was attributed to the ancient Egyptian god Thoth, aka “Hermes Trismegistus” in the late classical world. Baigent raps up this chapter with this insightful overview of the Hermetic roots of Western civilization and of the pagan roots of Christianity:

Above all, and of most relevance to our investigation, the Hermetic concept of man is “as a cosmic rather than a terrestrial being.'” The Greek gold plate (see the previous post) put it well: “My race is of Heaven [alone].”

A particular value of this Hermetic literature is that, despite its late production, it comes from the very source of the mysteries of the ancients and so can be used as a lens through which to view the earlier texts, allowing us to gain a deeper understanding of their true concerns.” Significantly, at the very heart of the Hermetic texts is the concept of mystical initiation: “Then he [Poimandres] sent me forth, empowered and instructed on the nature of the universe and on the supreme vision.”

It is still more curious that the production of these books of Hermes began about the time of Jesus and paralleled the rise of Christianity. At the end of the second century A.D., Clement, the Christian bishop of Alexandria, referred to them as “containing the whole philosophy of the Egyptians.” The pagan philosopher Iamblichus, writing a little later, was also aware of their importance: “Our ancestors dedicated the inventions of their wisdom to this deity, inscribing all their own writings with the name of Hermes.'”

This collection of texts . . . has had an enormous and incalculable effect upon the Western mind. It is fair to say that the Western world would not have developed as it did without them. Science itself might never have evolved without the impetus given by men and women enamored of these works. For they were rediscovered in the Renaissance and translated by Marsilio Ficino about 1463 at the behest of the wealthy Florentine banker Cosimo de Medici.

(For a review of the Hermetic Principles that have come down us—such as the principle of cause and effect—and the most often quoted: “As above so below; as below so above”—visit this website: http://thirdmonk.net/knowledge/seven-great-hermetic-principles-teachings-thoth.html#)

Going Home NOW

We all want to return Home—some of us, myself included, would like to be able to do so now while we breathe the air of this world. Our prodigal sojourn on Earth has left us hungering and thirsting for Home—for eternal life. And we will go Home, even if we have to die to get there. This belief that one has to die in order to go to heaven is central to Christian doctrine. The only trouble is Heaven is not “there.” It is here, waiting to be revealed where we are, here on planet Earth—where we’ve rather made a hell of a mess. For this reason alone, going Home has been an escape, or at least a reprieve, from our miserable plight.

Herein lies part of the deception hidden within the “Greatest Cover-Up in History” Michael Baigent has boldly brought to the fore for our critical examination and honest review. The truth has been adulterated with fabricated lies and what has been handed down as “truth” has been horded and sold to the faithful by a false priesthood. Baigent speaks to this here:

No one individual, no culture, no civilization, has a monopoly on truth. For this reason, we should not make the mistake of thinking that the techniques of entering the Far-World were known only to the Egyptians or the Greeks. The gates to the Far-World have always been open to those whose world-weary longing draws them across the divide.

And there were few more world-weary than those who came to be baptized in the River Jordan by John the Baptist, a unique event that even Catholic editors of the Jerusalem bible consider to be an initiation. Was this perhaps the true meaning of John’s statement, “The kingdom of heaven is close at hand?” (Matthew 3:2)

Jacob’s Ladder

This doorway to heaven has been sought after throughout the history of mankind. Bagent cites the story of Jacob’s ladder in the Old Testament as an example. If you recall the story, Jacob had a dream of a great ladder connecting heaven and earth with angels ascending and descending on it.  Upon awakening from his dream, he realizes that he is in a sacred place and, externalizing his dream, he exclaims: “This is none other but the house of God, and this is the gate of heaven.” He then proceeded to build an altar with stone and he called the place “Bethel” which means “the house of God.” (Genesis 28: 10-19)  What he didn’t realize was that the ladder and “gate of heaven” were not out there but within himself, as was the dream.

Now, the context of this story as Baigent tells it has to do with “sacred sites.” There are places on the surface of the Earth that are known even today as being “sacred” by reason of their vibrational frequency and their historical significance to ancient civilizations, such as Stone Hinge and Easter Island, to name just two of many such places on Earth where the veil between heaven and earth seems to be very thin. Jacob may have well been in one such high place. This veil, of course, is within the individuals who make pilgrimages to these sacred sites. The energy of such places is such that it impacts the individuals’ electromagnetic biosphere raising their vibratory frequency to a height where they experience an intensification of energy. The “house of God” is none other than the body temple itself.  I know this is true from personal experience in such a sacred place where the energetic field was rare and uplifting. For me, it was a direct experience of God—of my own divine Self.

In this sense, Baigent is astute in saying “there are places where the Far-World and the terrestrial world are linked—places that serve as the perfect conduit between the two worlds.”

I resonate with his interpretation of Jacob’s dream:

More significantly, Jacob’s “dream” is better understood as a vision, and one that teaches us a number of important things. Perhaps the most crucial lesion lies in the report of angels “ascending and descending.” This is clearly a symbolic demonstration that the link between heaven and earth is dynamic, that the divine qualities are constantly flowing to and fro (underscore mine). This expresses the idea we have already seen in Egypt that the Far-World and the terrestrial world are intimately—and dynamically—interlinked. This is proof, should we need it, that Jacob’s vision emerged from a living tradition of which this Old Testament report is just a fragment, a glimpse of the lush landscape of the promised land.

The Way was Blocked

Throughout the Old Testament, Baigent suggests, the link between the two worlds is portrayed as being broken, making the passage to and fro difficult if not impossible.

“. . . angelic beings with flaming swords block the entrance to the Garden of Eden; Jacob is not encouraged to climb the ladder to heaven. Religious administrators had apparently taken over the tradition and restricted its message about the pathway to the Far-World—much as Vatican strongmen did later with regard to the teachings of Jesus.

More accurately, the angels with flaming swords, according to the story, only blocked access to the Tree of Life. We must remember that this is a metaphorical story told and written down by Moses. We have no written record of what actually happened. The point the author is making, I believe, is that the way to the kingdom of heaven has been obstructed and access barred to the uninitiated.

There’s an event in the Gospel of Matthew (23:13) where Jesus rebukes the false priesthood of the Temple: “But woe unto you, scribes and Pharisees, hypocrites! For ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.”

But how did they “shut up the kingdom of heaven?” And what was their understanding of the nature of the kingdom of heaven? Was it the Far-World of Egyptian/Judaic mysticism? And what “kingdom of heaven” was Jesus referring to?

Baptism, a Pagan Ritual

This concept of the intimate relationship between heaven and earth along with the crossing over to the Far-World was huge in Egyptian tradition, which left its mystical mark on Judaism. A second influence came from Babylon during the Babylonian exile, when King of Babylon, Nebchadnezzar, “seized and captured Jerusalem in 587 B.C. and deported the Jewish king, along with thousands of people. Many others fled into exile in Egypt.”

We can see, for example, the Babylonian rite of baptism as the origin of the Jewish practice of purification before rituals, the aim being to separate the person from the terrestrial world while at the same time establishing a pure relationship with the divine world.

This pagan rite is enacted in the Christian culture as a sacrament, only for a different and fabricated purpose: to wash away the stigma of “original sin,” a sin that was allegedly committed by Adam and Eve, both of whom are fictitious characters created by the author of the Book of Genesis to represent our first parents. This is all part of the hidden agenda Baigent is seeking to expose. There was no actual “original sin” committed by Adam and Eve. It was a story, an allegory, brought forward by Christianity as a means of bringing the faithful into submission to the Church’s rules and requirements for admission to the kingdom of heaven after they die. The reality is we are born into this world not with original sin on our souls but, to borrow a phrase from Catholic prelate and author Matthew Fox, with “original innocence.”

We all worship One God

The Jewish calendar also derives from a system used by the later Babylonians. Even the traditional incantation bowls used by Jewish rabbis were of Babylonian origin. The Babylonian Talmud too has medical information from earlier Babylonian lore, and Babylonian astrological texts have been found to have been used by Jewish groups as well. Even the belief in one god, which carried over into Christianity and Islam, has been seen by some scholars as deriving from ancient Mesopotamia: the name of the god of the Assyrians, Ashur (Assur), means the “One,” the “Only,” the “Universal God.”

It appears, then, that Islam and Christianity worship the same One God.

Mesopotamian influence can also be detected in the origin of the Tree of Life, now the backbone of the mystical Jewish practice known as the Kabbalah. The notorious “Tree of Knowledge of Good and Evil” in the Book of Genesis of the Old Testament also has its roots in the very early oral mythological teachings of humans well before the invention of writing.  The story of Ezekiel also comes out of Babylon and suggests that Ezekiel may have been involved with the esoteric mysteries of Egypt as an initiate himself. So, much of our Judeo-Christian heritage comes from pagan religions.

I will leave it there for now. In my next post I will give in depth consideration of the Book of Enoch. Until then,

Be love. Be loved

Anthony

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

 

 

The “Jesus of History” vs The “Jesus of Faith” part 2: The Missing Years, page 3

My Chorale Pic

 The Secrets of Egypt

The veil is thinning. The veil of which I speak is the cloud in the human heart and the fixed structures in human consciousness that have obscured our vision of the oneness of heaven and earth and our oneness with one another. I see evidence of this thinning  among the gays and lesbians of the LGBT community who recently won their Supreme Court case for marriage equality in the state of California and in all 50 states. I was moved by the television show “When We Rise” watching these men and women embrace one another in a powerful display of unconditional love. The light of their unfettered joy in victory lit up the veil of judgment in my own heart as I felt the repulsion homosexuality triggers inside of me seeing men kissing men on the lips, while at the same time feeling a compelling spirit of joyful celebration in my confused emotional realm. Scars from thwarted encounters with homosexuality during my youthful years in Catholic seminar tearing loose from the fabric of my heart. The veil is definitely thinning. Healing is underway. The truth of human relations is being revealed. We are rising in love with one another.

With some there is no veil at all. Heaven is “so close as not even to be near,” as one poet put it – and we can enter in while we yet live. This is what  the Egyptians were into with their mysticism. What science fiction writer H.G. Wells proclaimed in 1895 in his story “The Door in the Wall” the Egyptians had discovered a way to go through that portal and enter what they called the “Far-World.” They had a secret ritual into which one could be initiated and guided through that would open a door into that world and allow one to visit for a while and then return. This ritual was called the “incubation.” More about that later in my next post.

This was a message that the Master Jesus brought: “The kingdom of heaven is at hand and all around.” He was even more specific than that: “The kingdom of heaven is within you.” We were instructed to “repent” – literally turn around – see it on every hand and enter in. Then he apparently went through that door himself and returned to say “Follow me.” I don’t think he was messing with us.  I believe he meant exactly what he said. I know he did.

I have a friend who had a near death experience (NDE). His impression was that the veil is very thin and heaven is indeed right at hand. His experience was so exquisite that he was terribly saddened upon being resuscitated and brought back to life on this plane.

Here’s another interesting NDE story: “Dead for 48 minutes, Catholic Priest claims God is female” .

Jewish Mysticism in Egypt

In his extensively researched book The Jesus Papers, religious historian Michael Baigent shares his exploration into the mysticism of Egypt in his chapter “The Mysteries of Egypt.” I read and re-read this chapter with a deep curiosity and desire to know what might have really transpired during those eighteen years of Jesus’ young adulthood that are peculiarly missing from the Four Gospels. Baigent places Jesus in Egypt, brought there by his parents, where he may well have received an education in Jewish mysticism, which was an adaption of Egyptian mysticism whose sole purpose was to potentiate and facilitate ecstatic union with God by way of a process called “incubation.” Michael Baigent describes this cultish practice in haunting detail.

THE MYSTERIES OF EGYPT

The Egyptians saw themselves as keepers of the balance and harmony of our universe.  I find this most fascinating and pertinent to our times of global climate crises.

In the beginning, according to the ancient Egyptians, everything was perfect. Any fall from this state of eternal harmony, called Ma’at, was due to mankind’s imperfections, and the greatest of these human imperfections were those caused by greed.

Greed is a human “imperfection” that continues to create an imbalance in our world to this day. We haven’t yet emerged out of those dark ages in our governance, which is based on greed for power and control. It’s all coming to a head, like a pimple on our collective forehead, with the 1% of our population that embody the focus of the spirit of greed, which the majority of the remaining 99% embody as well. The pimple is bursting, however, ejecting the pus of corruption out of the body of mankind; and what a stink that is making. Baigent continues:

It was the task of everyone, the great as well as the humble, to work toward maintaining this perfection and restoring any imbalance in it. But the ultimate responsibility lay with the pharaoh, aided by a network of temples that covered all of Egypt.

Every morning saw the same ritual of awakening the gods in the temples at the moment of sunrise, when the doors of the Inner Sanctum would be opened. The director of the Petrie Museum in London, Dr. Stephen Quirke, has likened the Egyptian temple, only half in jest, to “a machine for the preservation of the universe, a technical operation that requires technical staff or knowledge … in order to ensure that the crucial task of survival is never impaired.”

I am reminded of a passage from the 38th chapter of the Book of Job, a powerfully haunting passage: “Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons. Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?”

We are supposed to know these things – and we once did. There was a Science of Mazzaroth at one time in our ancient past, a remnant of which lingers on today in what we know as astrology. It is the reality behind the Zodiac. The seasons of Mazzaroth still govern the cycles of creation in our Solar Entity, only without our conscious participation. We do continue to influence these cycles through our self-destructive behavior and are impacted by them. In our ignorance, we’re getting clobbered by their unalterable activity.

I believe what Michael Baigent has shed light on in this book in the last attempt of ancient civilizations to restore man’s engagement with the Science of Mazzaroth. Only the Egyptians couldn’t pull it off as mere humans living on the physical plane.  Greed for power and control spoiled the process of restoration of the governance of the ordinances of heaven upon the Earth through human beings.

Further, I believe Jesus was aware of their foolishness and failure – a failure that actually dated back to King Solomon and the failure of the “chosen people” of Israel to allow that restoration to occur on the physical plane by way of the cycle initiated by Abraham in that pivotal moment when he reportedly ended human sacrifice by not sacrificing his son – and Jesus set about to initiate a second opportunity for the cycle of restoration of human consciousness to its rightful place of dominion in heaven – a dominion founded in love rather than greed. The Egyptians were at least aware that they needed to rise to a higher mental plane in their earnest endeavors to travel to the Far-World to gain knowledge from their gods that would help them maintain a balance between the two worlds they knew at that time. But that opportunity was no longer available. Surely Jesus was well aware of their endeavors – and was not without compassion for their state of blindness.

Baigent goes on to elaborate on their cosmology and culture:

At the same time the temple was a gateway to the Beyond: it was the place where the earth and the sky joined as they seem to do on the horizon, and for this reason many texts refer to the temple as a celestial horizon. The ancient word for “horizon,” akhet, had a number of significant meanings: it referred not only to the joining of the sky and the earth but also to a specific part of the horizon where the sun god rose from the Far-World, the Duat, every morning and returned to it every evening.” Clearly, for the Egyptians, the horizon marked a portal into the Far-World.

Pyramids too were imbued with this quality: the Great Pyramid of the pharaoh Khufu at Giza was termed the “akhet of Khufu.” Furthermore, the root of the word akhet means “to blaze, to be radiant.” On one level this term referred to the blaze of light at sunset or sunrise, but it also had a much more secret meaning, which we will discover.

The primary role of the pharaoh was to serve as the guarantor of Ma’at. The only – and greatest – thing asked of human beings was to live in Ma’at, bringing the cosmos and the physical world into harmony This perfectly balanced state was personified by the goddess Ma’at, who was depicted with an ostrich feather in her hair. She brought truth and justice, the fruits of harmony, into the world.

Coexisting within this universal perfection were two worlds: the physical world, which we are born into and within which we live, and the other world to which we travel when we die, the Duat, or the Far­World. The Far-World was not seen as separate, as some heaven or hell far away from or unconnected with mundane existence. Rather, the Far-World was ever-present. It was believed to exist simultaneously with the physical world, intertwining with it like the two snakes around the caduceus of Hermes. It was with us all the time even though we could not normally see it or travel to it until we died.

These two worlds occupied the same space, in some mysterious and unexplained manner, except that the physical world remained within time whereas the Far-World existed beyond time. Time began with creation, but the Far-World was seen as eternal, not in the sense of being an infinite stretch of time reaching forever into the future and stretching from a past forever distant, but rather eternal in that it was outside of time. The ruler of the Far-World was the god Osiris, and the guide for the dead was Thoth, who led them up to the kingdom of the gods.

A further aspect of the Far-World is that it was understood to be the eternal background to everything in the visible universe. It was considered the divine source of all things, the source of all power and all vitality Life itself was believed to come from the Far-World, which seeped into the physical world and revealed itself in all the forms we see about us.

For the ancient Egyptians, the world of the dead was always very close to the world of the living – there was an intimacy between the two. Paradoxically, the world of the dead was the source for the world of life. Indeed, the dead were believed to be the truly living ones.

A tomb inscription dating from the New Kingdom (around 1550-1070 B.C’) reminds us that “a trifle only of life is this world, [but] eternity is in the realm of the dead.” An earlier Middle Kingdom (around 2040 – 1650 B.C.) tomb of the priest Neferhotep in Thebes-now Luxor-contains several “Harper’s Songs,” the second of which ends:

“As for a lifetime done on earth, it is a moment of a dream. It is said: ‘Welcome, safe and sound’ to the one who reaches the West.”

The “West” for the Egyptians was the land of the dead. Tombs and pyramids were always built on the west bank of the Nile, where it was thought that the sun vanished at night into the Far-World.

To understand this, it is useful to look at the ancient Egyptian concept of time: they understood that two types of time were operating simultaneously. There was the kind of time they called neheh, the cyclical time involved in natural patterns – the seasons, the movement of the stars, and so forth. The other was known as djet, which was no time at all – a state of being outside of time entirely. Only in neheh did time move; djet represented time in suspension. While neheh might be infinite, only djet was eternal; one inscription reads:

“The things of djet-eternity do not die.”

This dual perspective is very different from our modern concept of time in which we are ever tumbling onwards into a future that we can only hope will be perfect – a hope that for many religions rests upon the fulfillment of a promise that a messiah will someday appear to win the final battle against the forces of evil and in so doing will usher in a perfect world. Our political philosophy too is very dependent upon linear time, on a trajectory stretching from the past into the future where, if we manage our legislation correctly, we will achieve satisfaction for all citizens, as if legislation is something that does more than plaster over cracks.

And yet, those of our culture who have stepped out of time – the mystics – report, like the ancient Egyptians, that the world of the dead is indeed a world of the living, that it is ever-present and very close. Making allowances for the great differences in culture and language, we can see this same sense of proximity to the divine world stressed in the reports of the great sixteenth-century mystic Saint Teresa of Avila, who often fell into a mystical “rapture” wherein she was utterly “dissolved” into the divine kingdom. Speaking of God she stressed:

“There was one thing that I was ignorant of at the beginning. I did not really know that God is present in all things; and when He seemed to me so near, I thought that it was impossible.”

From what Baigent presents here, perhaps one can readily see how the roots of Christianity grew out of the soil of Egyptian and Jewish mysticism. Jesus’ attempt to initiate a new cycle of restoration with his disciples failed to interrupt the status quo. Christianity became simply a new name and practice of Egyptian and Jewish mysticism, with all of its mysteries, beliefs and cultish practices.  A third and new cycle was destined to be initiated at a yet higher spiritual level of consciousness and is already underway. But that’s getting ahead of our current exploration.

I will leave it there for now. There’s a lot here to ponder. I would love to share your thoughts on what I’ve presented here. For one thing, I would like to know if what I am bringing forward for consideration is of any value to my readers – and I note that there are many visitors to this blog after each new post. So, do drop me a line or two. Until my next few posts – which will come closer together as we approach the Easter Season,

Be love. Be loved

Anthony

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