“True will is participation in Divine Will. True awareness is participation in Divine Mind. True life is actually participation in Divine Life. We don’t own them, we only participate.

If I am not the owner of will and consciousness, only a participant, then who am I?

The truth is that the self is the most elusive, most difficult to cognize. Why is this so? Because the self is that which is seeing. The eyes cannot see themselves.”

– David Aaron (Seeing God: Ten Life-Changing Lessons of the Kabbalah)

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The right approach to life is like water.

Water is everywhere and exists in all places.

It flows even in places that men reject.

That is why the sage approximates Tao.

He dwells in the right place. His heart is as deep as an abyss. His love is perfect. He abides in the truth and he does the truth. Destined to govern, he maintains order. He performs his actions well, and acts at the right time.

Since he does not quarrel or contend with others, there is no guilt in him.

–Tao Te Ching (chapter 8, Rijckenborgh and Petri,)

One can see why chapter eight of the Tao Te Ching compares the way of life to be followed by the liberation seeking personality with water. Water is a sublime, universal symbol of the power-radiations of the new life. Just as the ordinary human being lives and moves in the electro- magnetic radiation-field of dialectics, so the pupil who, through the sacrifice of the self, has established a liberating link with the spirit of the valley, the God in him, will enter and live in the new electromagnetic radiation-field.

This is the true, living water, which is poured out over him , and fills every corner of his existence. In this stream of new power he becomes a new creation, a new creature. He under-

goes a new Genesis, a new beginning. This process can be compared with the first Genesis, when the spirit of God moved over the face of the waters and created a firmament in their midst, for when the living water is poured out over the he, too, gains a new firmament. It is the new lipika, a new magnetic system which imparts to him a quite new and different personality-consciousness. He is again ensouled by his only God, who works for his salvation.

If we shift our attention from the individual, microcosmic level to the level of the cosmos and macrocosm, we can see that the same concepts must apply there, too. For obviously, the God in us, the true, divine human being, the source of true life in the heart sanctuary, does not live in isolation from other human Gods. Just as the earthly human being experiences and is conscious in the nature of death, so, by the law of analogy, the divine human being must exist in a nature of life, a quite different, divine universe. The life-substance, the radiation substance of that divine universe is living water, the pure, primordial substance.

This divine universe, this divine primordial substance, is not separated from us by time or distance; it is here and now, interpenetrating everything, nearer than hands and feet. The water is everywhere, and there is no place where it is not. It is even in places scorned by man. The sage knows this, and that is what makes him say, in the words of Psalm 139:

If I ascend to heaven, thou art there!

If I descend into the realm of the dead, thou art there!

If I take the wings of the morning and go and dwell in the thirst. That thirst is yearn uttermost parts of the sea, even there thy hand shall lead me, and thy right hand shall hold me.

If I say: ‘Let darkness cover me’, the night shall be a light about me even the darkness is not dark to thee. The night is bright as the day, for darkness is as light with thee.

The Chinese Gnosis (Rijckenborgh and Petri, a Gnostic Rosicrucian commentary on the Tao Te Ching)

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The highest good is like water;

Water is good at benefiting the ten thousand things

and yet It does not

 

compete with them.

It dwells in places the masses of people detest,

Therefore it is close to the Way.

In dwelling, the good thing is the land;

In the mind, the good thing is depth;

In giving, the good thing is being like Heaven;

In speaking, the good thing is sincerity;

 

In governing, the good thing is order;

 

In affairs, the good thing is ability;

 

In activity, the good thing is timeliness.

It is only because it does not compete, that therefore it

is without fault.

Tao Te Ching (chap 8, trans. By Robert G Henricks)

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