time


 

 

 

Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013

 

 

This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.

 

http://www.sacred-texts.com/earth/amm/amm07.htm

 

http://chasinghermes.com/2009/04/24/08-axis-mundi.aspx

 

Zhungzi and Huizi roamed on the bridge over River Hao. Zhuangzi said, “The tiao fish come out roaming, free and at ease (chuyou congrong). This is the joy of fish!.”

 

Huizi said, “You are not a fish, how can you know the joy of fish?”

 

Zhuangzi said, “You are not me, how can you know that I do not know the joy of fish?”

Huizi said, “I am not you, indeed I do not know you. You, indeed, are not a fish, that you do not know the joy of fish is completely clear.”

Zhuangzi said, “I beg to seek the beginning. For you have to have said ‘How can you know the joy of fish,’ it is as if you already knew that I know it and thus asked me. I know it by standing on the river Hao.”

Two modes of knowledge and reasoning are juxtaposed here. Huizi’s certainty is based on the logic of difference: analogous distinctions or disjunctions between man and fish, and between himself and Zhuangzi. Zhuangzi, by contrast, plays on the logic of fluid boundaries and claims to overcome the division of self and other. Instead of meeting Huizi’s logical argument on its own terms, he radically redefines it and affirms intuitive communion: he knows the joy of fish by standing on River Hao. Huizi concedes to not knowing Zhuangzi; Zhuangzi for his part must presume to know Huizi’s mind, even as he knows the fish. He attributes motives and emotions to Huizi’s question: implicit recognition of Zhuangzi’s own knowledge, possibly envy and irritation. The key word is you (roam, wander, play), which describes the movement of both Zhuangzi and Huizi, as well as that of the fish: the repetition here marks empathic continuity. Roaming is associated with the state of being free, at ease, and disinterested, whereby the mind can be most creative and best apprehend the world. To roam, wander, or play is also to overcome boundaries, to move from one state of being to another, to achieve the self –transformation in Daoist transcendence of the opposites of self and other, dreaming and waking, life and death.

Wai-Yee Li (On Becoming a fish, Paradoxes of immortality and enlightenment in Chinese literature)

Gender in Gnosticism

If the woman had not separated from the man, she should not die with the man. His separation became the beginning of death. Because of this, Christ came to repair the separation, which was from the beginning, and again unite the two, and to give life to those who died as a result of the separation, and unite them. But the woman is united to her husband in the bridal chamber. Indeed, those who have united in the bridal chamber will no longer be separated. Thus Eve separated from Adam because it was not in the bridal chamber that she united with him.

–Gospel of Philip

God, the one true God, the source of being is seen as a force that transcends gender and ultimately God is beyond categories of gender. But at the same time gender is very formative of our human experience. So just like God in an absolute sense cannot be contained in words but we still have to approach God through language, right? Through myths and stories and theology and…which is all kind of creating analogies about God. Similarly we have to approach God, or approach God through gender. And traditionally of course there’s been this hyper masculinisation of God, in which God has been primarily confined to male attributes, the father, the son or you know, God as the old bearded guy of the Cisteen Chapel ceiling or God as Superman, shooting down fire from the sky and destroying people. What Gnosticism works to change this image, not to destroy the male imagery of the father, the son or the imagery of the brother, but rather to compliment it with female imagery as well. SO that we understand in some sense that our relationship to God is like a father and a mother, like a lover and the beloved, a brother and a sister; so it’s like a complimentary to the relationship.

So what I want to talk about tonight is the metaphysical nature of gender itself. I’m going to leave the question of God alone for this evening and talk about our own experiences of gender and what the spiritual significances of those might be. I think we begin from a Gnostic perspective that gender arises out of the cosmos, out of the material reality or the physical reality and like other dualities, good /evil, light/dark, right/left…these are seen as the constituents parts of material reality, its these dualities and divisions and separations that make the material what it is and create the limitations that we associate with physical reality. And of these limitations it is probably gender that Gnosticism sees as the most traumatic one of all, well except maybe the good/evil dichotomy. But the division of male/female gender, the division is very traumatic in a lot of ways, it’s been a sort of division of the wholeness of the spirit into two separate pieces and as a result can often lead to very self destructive behavior as all too often when we adhere to the gender identity that we are taught to display and see in ourselves and we don’t find a way to pursue the complimentary aspects of the spirit then we quickly descend into patterns of abuse and dependence and domination that are really devoid of the true spiritual connection.


So one of the goals of Gnosis is to transcend and heal these dualities and divisions in human experience. And thus the question of gender and the question of how we heal the brokenness that is sort of implicit in it is stressed in the Gospel of Thomas especially saying 22:

Jesus saw some infants nursing. He said to his disciples, “These nursing infants are like those who enter the (Father’s) kingdom.”

They said to him, “Then shall we enter the (Father’s) kingdom as babies?”

Jesus said to them, “When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, a likeness in place of a likeness, then you will enter [the kingdom].”

So when we look at this issue of what needs healing and the reconciliation, the issue, the problem, is that we’ve been taught and conditioned not just in our own lifetimes but over in generations of humanity to ascribe huge importance over what are really minor biological differences and not really seek to expand our consciousness in this area. To assume that we are locked in this duality and that there is no way to transcend it.

So what Gnosticism does, is to argue that each of us has a spiritual identity and it is the spiritual identity that can lead us back on a path to wholeness this is because even though we live in a very divided and sometimes painful existence in the physical world the spirit has what the Gnostic teacher Carpocrates would call a “deep spiritual memory.” These are the words he uses “the spiritual memory.” The most famous place where he talks about what this memory is when he makes his Christological statement about Jesus and says “That Jesus is a man like any other man, the son of Joseph; except that he was different from other people in that his mind, pure and clear could remember, could exercise memory of what it had seen in the realm of the ungenerated God.”


So if Jesus is a great model for what we can attain, then through Gnosis we can gain access to these spiritual memories of what was in the realm of the ungenerated God, to use Carpocrates’ term. And these memories are of wholeness, of a unity, indeed not a cessation of our individual existences, but rather as it were a completion of them. And part of this spiritual memory of wholeness beyond the divisions of gender is part of what makes up this spiritual memory, and it is in this sense that the Gospel of Thomas puts this question as central to the idea of what is going to bring us into what the Gospel calls the Kingdom. It is very important to make clear here that, the Gospel of Philip makes it clear that not only is this unity, the Pleroma, the fullness, it’s not only our destiny, but it’s also as spiritual beings, but also as in the words of the Gospel of Philip, our earliest origin, the earliest origin of things. So there is some way that this wholeness of the Pleroma is imprinted and on our spirits, this pneuma or the breath that gives us life, or rather makes us human, and we can access those memories that are imprinted on us. But it is something that takes time as we are held back by other things.


So when we begin to pursue through Gnosis a kind of healing and wholeness through the question of gender a number of things begin to happen in our lives and in the way we experience the world. First of all we begin to revolutionize the way in which we relate to others especially those of the other gender or to use the more common term, the opposite sex…and really what begins to happen is instead of seeing them quote “as the opposite sex” as something to be possessed or owned or intimidated or feared or dominated or dominated by in an unhealthy way, we can begin to construct relationships with those of other genders in a way that really engage in a true human level; and seek on those others how we can begin to complete our own spiritual existence. In this sense relationships between men and women are very important because they have so much to teach us about this completeness, this wholeness and what it might look like. We are in many ways, forces of revelation to each other. Allowing us to open up the mysteries of the hidden things concealed in those things visible, to use the words of the Gospel of Philip. Or to return to the Gospel of Thomas as Jesus says “The person of light, lights up the whole world.” Or in other words, we are each other’s light. These places of spiritual wholeness are sometimes shrouded in a kind of darkness and ignorance. Through the light provided by other people we can begin to see the contours of their meaning.


So I think there is an importance for anyone seeking the Gnostic path to obtain a certain degree of intimacy with people of the opposite sex. Now what I want to make clear is what I am talking about is not tied in any way to what is called sexuality. I’m certainly not saying that heterosexual sexuality is somehow necessary for Gnosis, although it can indeed be an important manifestation of this kind of intimacy. Or it can be a barrier to this kind of intimacy, as we know. Of course we know there are lots of people who are simply not heterosexual. They don’t share this sexual orientation, as part of their constituent identities; they have some kind of other sexual orientation; that they are drawn to other ways of living as sexual beings. Gnosticism of course is generally open to lots of different forms of sexual identity.


But ultimately what I am saying is, it is not that important about sexual contact, it’s about intimacy. The kind of inter gender intimacy that can be pursued in lots of ways. Through friendship, through intellectual exchange, through the kind of connection where you learn to build mutual networks of care…and exchange of thoughts and ideas, and spiritual growth. Men and women learn from each other in a mutual way when they begin to experience this intimacy. Which indeed, indeed, even when it does involve sexuality, when it does involve heterosexual contact is in fact something that transcends it. It is an intimacy that takes place on the spiritual level and transcends merely the physical level.


So this should make clear, as is important to state, that gender like other forms of division in the material world are not EVIL; it’s not as if gender is something bad and evil and something we want to run away from. These sources of division are indeed sources of limitation. U ironically or paradoxically, the very things that create these limitations can be the sources of the transcendent liberation, that can lift us up out of the world as defined by limitations and limits or rather live in that world in a way that helps set our spirits free.


The question of suffering, similarly suffering is something we see as to be transcended through Gnosis but at the same time, it offers us things. It offers us understanding and compassion toward others. Again it can make us bitter and angry people or it can make us much more open to other people. And I think gender is much the same way. It can be a very troubling phenomenon or it can be something we harness the force of to propel us along the spiritual journey in a way that incorporates healing and reconciliation. So ultimately I think though, the pursuit of gender wholeness, if that is what we want to call it, is probably more importantly something that happens within ourselves. Our intra-gender identities rather than our inter-gender relationships.


When we begin to search for that spiritual memory that Carpocrates talks about; that memory of spiritual wholeness. In the Pleroma, that was later divided through the shaping of the Demiurge. We are really searching to recover in our own beings a wholeness of gender that has been divided and separated in our own experience of life. It is important to remember that of course that, Demiurgic forces and Archonic forces and Pleromic forces are not so much beings but are forces operating within us. So we are looking for something in our own identities and what we want to do is move closer to wholeness. And it is this wholeness that is already deep within us. As I said, as Carpocrates said it is imprinted on the spiritual memory, that we all possess through the pneuma, through the spirit that is within us.


So we want to move closer to that wholeness that is both our ultimate destiny and is our earliest origins. To use the words of the Gospel of Philip, we want to gradually transform our lives, and our beings and our existences into that image of that spiritual memory at the heart of the pneuma, the spirit. Which is indeed what really makes us human.


The journey of Gnosis is predicated on the idea that even in the midst of this limited material existence we can begin to transform things and transform ourselves. Our bodies, our minds, in a way that infuses them with a new wholeness of the spirit. And as you see in that same verse, saying 22 of the Gospel of Thomas that we not only recreate the unity of gender, that it goes on to say that we, it goes on to say that we, you know, make the hand in the place of a hand and the foot in the place of a foot and likeness in the place of a likeness… One way to think of that is it is talking about a recreation of the self and the image of the spirit. Or as some have said, through our spirit we are created in the image of God. What we need to do through Gnosis is to recreate ourselves into the likeness of God. That is to transform the entirety of our being into a full realization of this image of God that is in our deepest human natures.


In a very real sense we have already in our spirits a sort of latent inner partnership between things we have called male and female in our experience of the material and intellectual world. Thus, in a very real sense each of us has within us, a sort of inner man and inner woman, what some mystics have spoken of as the Animus and Anima. We must pursue the kind of inner metaphysical partnership that will allow their mutual complimentarity that will shine forth in our lives and transform our consciousness.


Just as we want to revolutionize our relationships externally with regards to gender, and the opposite sex; so in parallel, we want to revolutionize our gender relationships internally within our own identities.


Now, if we look at Christ and Sophia, I want to discuss how they personify a Gnostic theory of gender both in terms of what we should do unto others and how we should persue that wholeness of gender within ourselves. We see in the stories of Christ and Sophia a great exchange, a great partnership, a sort of dialogue that is going on in these stories of “cosmic missions” and developments in time. These forces that represent in some sense the feminine and the masculine within the whole unity of the Pleroma.


If we look at the creation myth of the Valentinians, these were the Gnostics that followed Valentinus, the great preacher of the 2nd century, it is a little more different and complicated from what you may be used to. Just to give you a taste of what I mean, what happens to Sophia in this story is that… of course it starts off the same, she’s an Aeon, she’s in fact sometimes portrayed as the yuoungest of the Aeons, and she goes off by herself. Wanting to obtain more about her origins, thinking she can learn more by being alone and thinking alone. This of course brings about division and separation. What she produces, now in the Valentinian story is not the Demiurge immediately, but rather a realm of imperfection, the cosmos or chaos which is the stuff that the Demiurge will later create the cosmic world. What happens in the Valentinian story (again you’ll see how this is different to the simpler Gnostic story) is that this is so traumatic that Sophia literally gets split into two pieces. There ends up being a higher Sophia, who remains kind of connected fully in the Pleroma, but there also emerges a lower Sophia, part of Sophia’s identity becomes trapped in the imperfect realm. It becomes trapped in the cosmic chaos, and it tries and tries to get out, but it can’t. What happens is the Demiurge emerges out of the imperfect realm and begins to create all this stuff and eventually creates human beings. In the Valentinian story the Demiurge thinks its creating everything on its own for its own power. But in fact the lower Sophia (Echamoth) with the help of the Aeons, is influencing the Demiurge. They are subtly, sort of influencing what he does. In particularly, subtly pressing him into the creation of human beings.


The lower Sophia realizes the only way she can free herself and the rest of the spirit that is trapped in the cosmic world is if there can emerge some kind of beings that will have some kind of amalgamated identities. That is, they will be, part of the cosmic world and part of the spirit world. Part cosmos and part Pleroma. This she sees in human beings. So there is a sort of subversion of what the Demiurge wants to do. He wants to create automatons to worship him, but Sophia wants to create autonamus beings that can achieve liberation. So it is the lower Sophia, in this Valentinian story that comes into the form of the serpent. The lower Sophia says, “Alright, I have to get in contact with the human beings.” And so she says “What I’ll do is that I will go into the most humblest and the most simple of physical things. This animal that simply slithers along the ground, the serpent.” The Demiurge is so overwhelmed with his own arrogance and his own power that he’s not going to notice something as humble as the serpent. It is going to be completely off his radar screen.


So the lower Sophia, enters the serpent and comes to the people and then has the dialogue in which she begins to tell them the truth about things which is as she says, the Demiurge is not the one true God. That in fact human beings have this divine core within them and that if they would have the courage to eat the fruit of moral truth, if they have the courage to face the realities of the universe or rather not the universe but of all existence. Then they too can be transformed into God.


So you can see that is a little more complicated than other stories. I wouldn’t say it contradicts “on the origin of the World” more that it compliments it. What we see is the relationship between Christ and Sophia becomes more explicit. When Christ comes down to earth and manifests in the human being Jesus, Valentinian Gnostics would say “Why?” you know, why? This is a problem, why does Christ come into the world? I mean what is the point? They would say it is to help liberate Sophia. It is because Sophia is so important, so fundamental to him in the Pleroma, that he sees the lower Sophia and the rest of the spirit in the cosmic realm. He wants to enter that world; he wants to be willing to empty himself into a human existence so that he can help bring about the liberation of the lower Sophia and the reunification of the two parts of Sophia. Because there is a great pain involved in the separation for every being in the Pleroma because their wholeness has been ripped apart. So there is very much a sense that Christ and all the other beings or Aeons and God, even God, is deeply moved by compassion. It is compassion that moves all of these forces to try to help us. It is compassion and it is suffering. As Origen, an early Christian theologian said something interesting, he said, he was talking about Jesus Christ and he said “Christ suffered before he died on the cross.” And that “Actually Christ suffered before he was even born.” He goes on to say that “If Christ did not suffer, he would have never have come down to Earth.” That is his explanation of why Christ enters the world. That you can see is tied into this very interesting relationship between Christ and Sophia.

Brother Matthew Ouroboro

……………………………………………………………………………………………………………………………

Sophia: Means “Wisdom.” Like the Logos this is considered a primal form. While the Logos is personified as male, Sophia is female. Logos has a direct and intellectual basis for guidance, Sophia is inspirational (sometimes even sensual). The basic idea is comparable to wisdom being Sophia (sofia) or “Holy
Spirit” in the form of pure wisdom. Pistis, means faith, hylic, or Prunikus Sophia refers to the imperfect or earthly state of the living, or earthly form from Pleromic origins. ”As appropriated by Sethianism and the Gnostics in general, Sophia is a hypostatized form of Hokmah, (i.e., the divine Wisdom of Proverbs 8, Job 28, Sirach 24).” ( See; Turner.)


Carpocrates: (100?-150 CE); Formed a sect in Alexandria known as Carpocrations. Possible successor to Samaritan Simon Magus. He taught reincarnation in his Gnostic philosophy. An individual had to live many lives and adsorb a full range of experiences before being able to return to God. They practiced free sexuality. They believed that Jesus was the son of Joseph. They questioned the docetic aspects attributed to Jesus. (See; “Stromata,” Bk 3.) http://www.antinopolis.org/carpocrates.html

Pleroma: The word means “fullness,” and the ‘All.’ It refers to ”all existence
beyond matter. Refers to the world of the Aeons, the heavens or spiritual
universe, which represents being out of the state of matter. According to the
“Gospel of Truth” “….all the emanations from the Father are Pleromas.” see
Tractates 3, 2, Codices, I, and XII, Nag Hammadi Lib. Pleroma can have other
connotations according to the Gnostic school of thought, some differences in
Sethian and Valentinian (other) schools can be noted. Pleroma, is different than
Logos. (See; Logos, See also; Gaffney, p. 246.)

Pneumatic: One who identifies with the spirit (pneuma), beyond that of the
physical (hylic) world and the intellect alone (psychic). The pneuma, described
in the ”Gospel of Phillip,” as ‘breath,’ refers to bonding with the internal
spark (spinther) that came from and is drawn to reunite with the Father in some
Gnostic schema. One who awakens it (the spinther) within the self does it
through the process of gnosis. (See; Gregory of Nicea (Basil), who used the term
in his mystical teachings, and is a later term which connotes Gnostic. See;
Early Christian Mystics,” McGinn, Crossroads, 2003.)

the “Pneumatics”, correspond with “Pneuma”, the spiritual
“breath”, the spiritual order.  These are the Gnostic Initiates,
those who go beyond mentality/consciousness, and all modes related to
the individuality.  That which concerns Pneumatics, is as different
from the psychics, and the psychics from the hylics.

Aeon: These are characterized as emanations from the ‘first cause,’ the Father in some Gnostic schema. The word not only refers to the “worlds” of emanation, but to the personalities as well. Sophia, Logos, and the other high principles are aeons. ”A link or level of the great chain of being, the sum total which is the ‘All’ or Pleroma…Can also mean a world age.” (See; Gaffney) ”According to other Gnostics, for example Valentinus, the first principle is also called Aeon or the unfathomable, the primeval depth, the absolute abyss, bythos, in which everything is sublimated…” translated by Scott J. Thompson from G.W.F.
Hegel’s ”Vorlesungen über die Geschichte der Philosophie ii ,” (Theorie Werkausgabe, Bd. 19), Frankfurt a.M., Suhrkamp Verlag, 1977, 426-430] ( See also; Pleroma.) The first ten aeons in the Valentinian schema are, Bythios (Profound) and Mixis (Mixture), Ageratos (Never old) and Henosis (Union), Autophyes (Essential nature) and Hedone (Pleasure), Acinetos (Immoveable) and Syncrasis (Commixture,) Monogenes (Only-begotten) and Macaria (Happiness). http://www.wbenjamin.org/hegel_kabbalah.html

Demiurge: Meaning ‘Creator’ in Greek. Thought to be the “Craftsman” or creator of the material world. (Heracleon) In Orthodox thought this is a supernatural entity or force, such as the appearance of God to Moses. In the Gnostic schema the Word refers to an order, and it may be a natural sort of intelligent design, related to wisdom, the earthly or kenomic state of the higher wisdom, or form from the Pleroma. The material state is considered less than the Pleromic, and highly flawed. Archons seem to be emanations from the Demiurge process, much like other emanations from the Pleroma. (See; Pleroma, Kenoma, Archon.)

https://magdelene.wordpress.com/2008/01/08/the-demiurge/


Echmoth: (Echamoth) Meaning a form of wisdom; “Echamoth is one thing and Echmoth, another. Echamoth is Wisdom simply, but (e) Echmoth is the Wisdom of death, which is the one who knows death, which is called “the little Wisdom”. (”Gospel of Phillip, NHL.)

There lies before us, if we choose, continued
progress in happiness, knowledge and wisdom.
Shall we, instead, choose death, because we cannot
forget our quarrels? We appeal, as human beings,
to human beings: Remember your humanity
and forget the rest.

—Albert Einstein

You, the one
From whom on different paths
All of us have come.

To whom on different paths
All of us are going,
Make strong in our hearts what unites us;

Build bridges across all that divides us;
United make us rejoice in our diversity,

At one in our witness to your peace,
A rainbow of your glory.
Amen.
–Br. David Steindl-Rast, O.S.B.

We all drink from one water
We all breathe from one air
We rise from one ocean
And we live under one sky

Remember
We are one

The newborn  baby cries the same
The laughter of children is universal
Everyone’s blood is red
And our hearts beat the same song

Remember
We are one

We are all brothers and sisters
Only one family, only one earth
Together we live
And together we die

Remember
We are one

Peace be on you
Brothers and sisters
Peace be on you
–Anwar Fazal (Malaysia)

“We must beware of committing the fatally common fallacy of assuming
that all we see is all there is to see.” – C.W. Leadbeater

“All understanding begins with not accepting the world as it
appears.” – Alan C. Kay

“We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.” – T.S. Eliot

“As long as you are not aware of the continual law of Die and Be Again, you are merely a vague guest on a dark Earth.” —Johann Wolfgang von Goethe

Heavenly Father,
in glorifying Jesus
and sending us your Spirit,
You open the way to eternal life.
May my sharing in this Gift increase my love
and make my faith grow stronger.
Send Your Spirit to cleanse my life
so that the offering of myself to You at Mass
may be pleasing to You.
May my sharing in the Eucharist,
our Bread of Life,
bring me eternal life.

(Prayer for Eternal life with God)

“I know I am deathless. No doubt I have died myself ten thousand times before. I laugh at what you call dissolution, and I know the amplitude of time.” —Walt Whitman

“Learn thou! the Life is, spreading life through all; It cannot anywhere, by any means, Be anywise diminished, stayed, or changed. But for these fleeting frames which it informs with spirit deathless, endless, infinite, They perish. Let them perish, Prince! and fight! He who shall say, “Lo! I have slain a man!” He who shall think, “Lo! I am slain!” Those both know naught! Life cannot slay. Life is not slain!” —Krishna – Bhagavad Gita (The Song Celestial: 2)

“It can be shown that an incorporeal and reasonable being has life in itself independently of the body… then it is beyond a doubt bodies are only of secondary importance and arise from time to time to meet the varying conditions of reasonable creatures. Those who require bodies are clothed with them, and contrariwise, when fallen souls have lifted themselves up to better things their bodies are once more annihilated. They are ever vanishing and ever reappearing.” —Origen

“`But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.’ Then the disciples understood that he was talking to them about John the Baptist.” —Matthew 17:12, 13)

“Souls are poured from one into another of different kinds of bodies of the world.” 

“The counterfeit of the spirit is stationed without the soul, watching over it and dogging it, and the rulers bind it to the soul with their seal and with their bonds, and force it to commit mischiefs unremittingly, that it may be their slave forever, and be under their subjection forever in the transmigration into bodies: And they seal this counterfeit to the soul, so that it may be in every kind of sin and all the desires of the world. It is because of this that I have brought the mysteries into the world, which break all the bonds of the counterfeit of the spirit, which make the soul free and ransom it from the hands of its parents, the rulers, and transform it into pure light, to bring it into the kingdom of the True Father, the first everlasting mystery.”  Pistis Sophia

“Look to this day! For it is life, the very life of life. For yesterday is but a dream And tomorrow is only a vision But today well lived makes every yesterday a dream of happiness And tomorrow a vision of hope. Look well, therefore, to this day! Such is the salutation of the dawn.” —Kalidasa

Light and Darkness, life and death, right and left, are brothers of one another.

They are inseparable. Because of this neither are the good good, nor evil evil,

 nor is life life, nor death death. For this reason each one will dissolve into its earliest

origin. But those who are exalted above the world are indissoluble, eternal.

 –Gospel of Philip

Whole sections of the New Testament have been doctored by the ideological thought police, namely the church patriarchy, a quick look at the brutal hands the bible has been through should be enough to indicate the strong possibility that it has been tampered with. Reincarnation is implicit all through the new testament, references may be read in and read out just as quickly depending on the honesty of the reader . One of the reasons reincarnation has been almost entirely extracted from the new testament is because it disempowers the church hierarchy, the doctrinal police. Jesus showed that every individual is in control of their own spiritual destiny and that priestly intervention was not only not necessary but utterly worthless. Although the bible is a flawed documents there is still enough unadulterated information to give the sincere reader a picture of what jesus really meant, fortunately the translators did not understand all of what they were translating so felt no need to make it conform completely to their preconceived ideology, perhaps more fortunate is the fact that a lot of what jesus said cannot be grasped purely intellectually, a lot information is presented literally and the meaning is self evident however most of the true substance can only be understood intuitively , after much meditation , words are a poor medium of explanation of abstract spiritual concepts . Anthropomorphic premises are valid only up to a certain level of understanding, whence logic and intellect cease to be adequate tools of understanding .The nature and quality of spiritual existence cannot be explained from a purely physical perspective, consequently we are left what has become a confused and ambiguous doctrine.

MELCHIZEDEK
1.    Genesis 14:18 And melchisedek king of Salem [possibly Jerusalem] brought forth bread and wine, and he was high priest of the most high god.
2.    Psalm 110:4The lord has sworn and will not repent, thou art a priest forever after the order of Melchizedek.
3.    Hebrews 5; 6 As he saith in another place, thou art priest for ever after the order of melchizedek, crying and tears unto him that was able to save from death, and was heard in that he feared.
4.    5:8Though he were a son he learned obedience by the things he suffered.
5.    5:9 And being made perfect, he became the author of eternal salvation unto all them that obeyed.
6.    5:10 Called of god an high priest after the order of Melchizedek.
7.    5:11 Of whom we have many things to say, and hard to be uttered, seeing you are hard of hearing.
8.    6:20Whither the forerunner is for us entered even Jesus, made a high priest fore ever after the order of Melchizedek.
9.    7:2 To whom Abraham gave a tenth part of all, first being by interpretation “ KING OF RIGHTEOUSNESS “ and after that also king of salem, which is “KING OF PEACE.”
10.   7:3 Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually.
11.   7:12For the priesthood being changed, there is made of necessity a change of the law.
12.   7:15And it is far more evident, for the similitude of Melchizedek there ariseth another priest.                                                                                                                                                                                              
13.   7:22By so much was Jesus made a surety of better testament.
14.   7:23And they were many priests, because they were not suffered to continue by reason of death.
15.   7:24But this man, because he continueth forever, hath unchangeable priesthood.
RESURRECTION
16.   HEBREWS 11:35 Women received their dead raised to life again and others were tortured, not accepting deliverance, that they might obtain a better resurrection.
17.  ROMANS6:5 For if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection                                                                                                                                                                                       
18.  LUKE 14:13 But thou makest a feast, call the poor, the maimed, the lame, the blind.
19.  14:14 And thou shalt be blessed, for they cannot recompense thee for thou shall be recompensed at the resurrection of the just.                                                                                                                                                                                                 
20.  20:27 Then came to him certain Sadducees, which deny that there is any resurrection. ADAM
21.   ROMANS 5:14Nevertheless death reigned from Adam to moses, even over them that had not sinned after the similitude of adams transgression, who is the figure of him that was to come.
22.   5; 19 For by one mans disobedience many where made sinners, so by the obedience of one shall many be made righteous.
23.   LUKE13: 38, Which was the son of enos, which was the son Seth, which was the son of Adam, which was the Son of God.                                                                                                                                                                                                      
24.   1 CORINTHIANS 15:45 And so it is written, the first man Adam was made a living soul, the last Adam was made a quickening spirit.                                                                                                                                                                                   25.    REELATION 1; 11 Saying I am the alpha and omega, the first and last.
26.   1; 18 I am the alpha and omega the beginning and the ending, saith the lord, which is, which was, and which is to come, the almighty.                                                                                                                                                                                                  
27.   3; 14 These things says the amen, the faithful and true witness, the beginning of the creation god.
 
REFERENCE VERSES
28.   ZECHARIAH 3:8Hear now, O Joshua the high priest, thou and thy fellows that sit before thee, for they are men wondered at, for behold, I will bring forth my servant the BRANCH.
29.   6:11Then take silver and gold and make crowns and set them upon the head of Joshua the son of josedech, the priest.
30.   6:12And speak unto him, saying, behold the man whose name is the BRANCH, and he shall grow up out of his place, and he shall build the temple of the lord.
31.    6:13Even he shall build the temple of the lord, and he shall bear the glory, and the council of peace shall be between them both.                                                                                                                                                                                                    
32.   ROMANS 5:14 Nevertheless death reign from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come.
33.   5:19 For as mans disobedience many were made sinners, so by the obedience of one shall many be made righteous.
34.   1CORINTHIANS 15; 22For as in Adam all die, so in Christ all shall be made alive.
35.   1CORINTHIANS 15:45 And so it is written, the first man Adam was made a living soul, the last Adam was made a quickening spirit.                                                                                                                                                                                
36.   2 CORINTHIANS 5; 6 Therefore we are always confident, knowing that whilst we are home in the body, we are absent from the lord.                                                                                                                                                                                                37.   5:7 We are confident, I say and willing rather to be absent from the body, and to be present with the lord.
38.   JOHN 8:56 Your father abrahm rejoiced to see my day, and he saw it and was glad.
39.   8:57 Then the Jews say unto him, thou art not yet fifty years old, and hast thou seen abraham?
40.   8:58Jesus said unto them, verily, verily, I say to you, before Abraham was, I am.
41.   LUKE 21:32 Verily I say unto you, this generation shall not pass away, till all be fulfilled.
42.   21:22 For these be the days of vengeance, that all things that are written may be fulfilled.
(Extract from BIBLICAL EVIDENCE OF REINCARNATION
By Gary, Oblate of O:N:E:
http://essenes.net/gary.html )  

With bended knees, with hands outstretched, do I yearn for the effective
expression of the holy spirit working within me:

For this love and understanding, truth and justice; for wisdom to know the
apparent from the real that I might alleviate the sufferings of men on earth….

God is love, understanding, wisdom, and virtue. Let us love one another,
let us practice mercy and forgiveness, let us have peace, born of fellow-feeling…

Let my joy be of altruistic living, of doing good to others. Happiness is unto
him from who happiness proceeds to any other human being.

–zoastrian

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