Why is there no cure to rid this colossal collective catch?

[Guest guest]

Dear Violet and All,

 

i am silenced by the sheer sacredness and depth of delivery of this

article that evidences the fulfillment of the promise made by Lord

Jesus 2000 years ago:

 

" Pentecost is a very important feast day in our Gnostic liturgical

calendar. It commemorates the promised coming of the Holy Spirit to

the Disciples, which was predicted by Jesus prior to his mystical

death and resurrection. "

 

But of utmost importance is the thorough comprehension and doubtless

faith of this quote, one that WCASY and most their subtle system SYs

regard as a possession or work of evil spirits:

 

" We, as Gnostics, seek not a political and worldly kingdom on earth

but a spiritual kingdom of an interior and transcendent reality that

is the manifestation of the Holy Spirit within us. May the Voice of

the Holy Spirit guide us on our quest to the Light of the Divine Soul

within, comfort us in our travails in the world and restore within us

the Kingdom of this Holy Earth within which we " live and move and

have our being. "

 

All the years/decades of external emphasis-rituals, images, altars-

and resulting mindset of SYs all but assures that the deep Gnostic

teachings of Shri Mataji will never be attained. With WCASY/SYs

having such negativity and fear that meeting/meditating on the Holy

Spirit in the Sahasrara is the work of evil, one wonders what is the

nature of the negativity within the organization that breeds such

aversion. What has caused this mental illness to manifest and spread

throughout all collectives? Why is there no cure, despite the 1001

subtle system 'cures' of the Sahaja Yoga Subtle System Religion, to

rid this colossal collective catch?

 

Honestly, there is no hope at present of ridding this huge collective

catch from within the Sahaja Yoga collectives. The only way is to

read the articles at websites/forum to better understand, firmly

establish and continuously nourish the faith that subtly and slowly

sprouts from the Gnostic teachings of Shri Mataji, holy scriptures

and their messengers. This spiritual growth within is a gentle, slow

and steady process. Daily meditation and introspection is absolutely

necessary ............ for the rest of your life. Without question

this means meditating and introspecting on the Holy Spirit in the

Kingdom of God within:

 

" We, as Gnostics, seek not a political and worldly kingdom on earth

but a spiritual kingdom of an interior and transcendent reality that

is the manifestation of the Holy Spirit within us. May the Voice of

the Holy Spirit guide us on our quest to the Light of the Divine Soul

within, comfort us in our travails in the world and restore within us

the Kingdom of this Holy Earth within which we " live and move and

have our being. "

 

That is why the opening lines of http://www.adishakti.org/ reads:

 

“Since November 1993 the spiritual experiences of children witnessing

the mystical Kingdom of God thousands of times over the years have

been recorded. All have independently corroborated and irrefutably

identified Shri Mataji Nirmala Devi as the incarnation of the Divine

Feminine sent to deliver God Almighty's Divine Message to humanity.”

Shri Mataji is the incarnation of the Holy Spirit who resides in the

Kingdom of God (Sahasrara) within. That spiritual kingdom is of an

interior and transcendent reality that is the manifestation of the

Holy Spirit within us. That is the only way to rid the Sahaja Yoga

organization of their colossal collective catch, one that will take a

long time to get rid of.

 

Regards to all,

 

jagbir

 

 

 

, " Violet "

<violet.tubb wrote:

>

> Dear Jagbir (and All),

>

> Could you please add this article to " EDITOR'S CHOICE " at HSS (Holy

Spirit/Shekinah? i believe it is an excellent article, that will

deepen the information about the Holy Spirit. This article has many

excellent quotes, which will therefore be able to be accessed from

the HSS site. Thanks.

>

> violet

>

>

> MEDITATIONS

> A Homily for Pentecost

> by Rev. Steven Marshall

> Coming of the Holy Spirit

>

> Pentecost is a very important feast day in our Gnostic liturgical

calendar. It commemorates the promised coming of the Holy Spirit to

the Disciples, which was predicted by Jesus prior to his mystical

death and resurrection. The mythic cycle of the liturgical year seems

to come to an end at Pentecost, yet, for the Gnostic, it is the

beginning of the true spiritual mission of the Christos. The Pistis

Sophia describes twelve years of activity by the Logos among the

disciples after the Ascension. It also describes the Apostleship of

Mary Magdalen and the mythic cycle of the feminine power represented

in the descent, suffering and assumption of Sophia.

>

> Pentecost with the insertion of the Trinity season begins an entire

half of the year, representing the mythic cycle of the feminine

aspect of God, the season of the Holy Spirit. Pentecost, like Advent,

is a beginning, the beginning of a new level of spiritual activity in

our archetypal life. The Holy Spirit, like a great wind, blows into

our spiritual life with something new, unexpected, and, even if

somewhat unsettling, yet as a consoler and comforter that is not of

this world.

>

> The Gospel of St. Matthew states quite accurately " The Spirit

bloweth where it listeth. " We cannot constrain the Holy Spirit into

artificially created, ego-designed vessels. It does not matter how

politically correct or psychologically comfortable they may be; it

just doesn't work. The wisdom of the Spirit suggests an entirely

different value system than that of the material and ordinary world.

The 8th Ode of Solomon gives a speech from the Holy Spirit to

humanity. " Your flesh may not understand that which I am about to say

to you; nor your garment that which I am about to show you. " The Holy

Spirit requires a vessel for its manifestation, but it is not a

worldly vessel or garment; it is a vessel of consciousness. The

Gospel of St. John calls Her " the Spirit of Truth whom the world

cannot receive, because it seeth Her not, neither knoweth Her; but ye

know Her, for she dwelleth with you, and shall be in you. " The world

cannot receive Her because it cannot see Her, because it is not

conscious of Her. In order to know Her indwelling we must acknowledge

Her, become conscious of Her, feel Her presence, see Her, and finally

hear Her. The Holy Prophet Mani was such a vessel; even his name

means " vessel. " Mani received the visit of his Light Twin whom he

recognized as the Paraclete, the promised Comforter, three times

during his earthly life. In this instance, the coming of the Holy

Spirit is a direct mystical experience of a transcendent reality. The

inscrutability and timelessness of the Holy is expressed by the holy

prophet Mani by comparing the timelessness of the Spirit as even

beyond the task of counting all the grains of the dust of the

earth: " Know that the grains of the dust of the earth can be

measured, one can count the grains of the dust of the earth year

after year; but the length of time the Holy Spirit passed with the

Father, that one cannot count. " (Kephalaia of the Paraclete)

>

> The coming of the Holy Spirit to the Apostles was not something

that came and went in History; it is a present and timeless,

spiritual reality. Jesus knew of his impending death and told his

disciples of the Comforter, who would come after him. He told them to

expect the coming of the Holy Spirit which would abide with us

forever, who " ...shall teach you all things, and bring all things to

your remembrance, whatsoever I have said unto you. " Our Teacher of

Gnosis is still here. Her voice remains to teach, to guide, to care

for us, and to comfort us.

>

> The Kephalaia of the Paraclete by the holy prophet Mani describes

how the Holy Spirit not only looks after the sparks of light on

earth, but all of the aeons of the light: " He first formed her in his

inner chambers in quiet and in silence; but when she was needed, than

was she called and came forth from the father of greatness; she

looked after all the aeons of the light. "

>

> In the Gospel of St. John, Jesus reiterates to the disciples the

timeless and unworldly nature of the Holy Spirit: " Jesus said unto

his disciples: I will pray the Father, and he shall give you another

Comforter, the she may abide with you forever... Peace I leave with

you, My peace I give unto you: not as the world giveth, give I unto

you. "

>

> To know the event of Pentecost as an immanent and interior reality

is the goal towards which the Gnostic's striving is always directed.

If we are to know this other Comforter, we must somehow come to the

place in spirit where we can reach out and touch this timelessness

and transcendence; we must pass over to a non-ordinary state of

consciousness and perception.

>

> Pentecost comes from an Israelite harvest festival called

the " feast of weeks, " which occurred 50 days (seven weeks) following

the Passover. It was a feast prepared from the first fruits of the

grain in the form of leavened bread. The leavened as opposed to

unleavened bread is symbolic of the power of the Holy Spirit, for the

leavening that fills the dough with air and makes it rise has been

long regarded as a symbol of the Holy Spirit. The Gospel of Thomas

makes such a comparison between leavening and the Holy Spirit. " Jesus

said: The Kingdom of the Father is like a woman, who has taken a

little leaven and has hidden it in dough and has made large loaves of

it. " Here the Holy Spirit is associated with the Kingdom and the

feminine task of making bread.

>

> The Coming of the Holy Spirit signifies a recognition, a knowing of

the feminine aspect of God. The Holy Prophet Mani also describes the

Holy Spirit as a feminine image:

>

> " The fount of every blessing and all the invocations is the mother

of life, the first Holy Spirit, the first mother who has come forth

from the Father and first appeared, the glorious one who is the

beginning of all emanations that have come to this world. " (Kephalaia

of the Paraclete)

>

> Jewish Christians known as the Ebionites called the Holy

Spirit " The Lady, " and described her as the real Mother of Jesus.

They prayed to her as God, but called her an Angel because they

experienced her personality so strongly and so personally. The Holy

Spirit, as the Mother of Jesus occurs in many places in Gnostic

literature. " Even so did my Mother, the Holy Spirit, take me by one

of my hairs and carry me away to Mt. tabor. " (Gospel of the Hebrews)

In the Gospel of Thomas, Jesus says, " My mother gave me a body, but

my true Mother (the Holy Spirit) gave me life. " As we begin to

contact transcendent reality, the feminine image of Deity is almost

always the first to be experienced, often as an interior vision and

voice.

>

> In the Christian mythos the festival of Pentecost commemorates the

descent of the fire of the Holy Spirit upon the Apostles. Two

principle symbols appear here. The first is the tongue of flame.

Shin, the name of the Hebrew letter corresponding to Fire and Spirit,

means tooth and also tongue of flame. The addition of the letter Shin

(the Holy Spirit) to the name Jehovah (YHVH) reveals the mystery of

the Spirit in the qabbalistic name of Jesus, YHShVH. In this fashion,

the name of Jesus represents the healing of the deficient and

unregenerate Demiurge Jehovah (YHVH) by the addition of the missing

feminine aspect of deity, the Holy Spirit. The second image in this

description of Pentecost is the speaking " in tongues. " This is not

described as the babbling of jibberish, but as recognizable

languages, symbolizing a speech that was miraculously understandable

to everyone regardless of their language: symbolically, a healing of

the division symbolized by the division of languages in the story of

the Tower of Babel. This " speaking in tongues " suggests a phenomenon

of communication associated with experiences of an otherworldly and

transcendent reality, yet on a mass scale.

>

> This phenomenon comes about also through the coming together of the

feminine and masculine potencies of the Trinity. While the Logos is

the Word, the Holy Spirit is the breath that gives it its utterance

that gives it a voice. Whereas the Logos (the Word) is symbolic of

the masculine polarity, the voice of the Holy Spirit is feminine. In

Qabbalah, this voice, like the Holy Spirit, is represented by a dove,

and is called Bath Qol, ìthe Daughter of the Voice.î In the Song of

Solomon she is the ìvoice of the dove... heard again in our land.î In

the Jewish Targum she is called the " Voice of the Holy Spirit of

Salvation. "

>

> The recognition of the Holy Spirit is an essential step to the

restoration of the Kingdom of Heaven, the descent of the New

Jerusalem, the Kingdom which is spread out upon the earth but cannot

be seen by the eyes of the world. As stated in the Gospel of

Thomas, " Jesus said: It (the Kingdom) will not come by expectation;

they will not say: 'See here', or: 'See there'. But the Kingdom of

the Father is spread upon the earth and men do not see it. " In late

versions of the Gospel of Luke, the portion of the Lord's Prayer,

which reads " thy Kingdom come, " is translated as " Thy Holy Spirit

come and cleanse us. " The Kingdom of Heaven is the manifestation in a

greater consciousness of the Holy Spirit on earth.

>

> In Qabbalah, the Kingdom is referred to the sphere of Malkuth,

which is also titled Shekinah, Matrona and Bride, the Kingdom adorned

as a Bride as written in the Revelation of St. John the Divine. In

Qabbalistic teachings, the Shekinah is a feminine symbol of the

immanent presence of God on earth. Followers of Valentinus called the

Holy Spirit, " this Holy Earth, " " Mother, " and " Jerusalem. " In the

Gospel of St. John, Jesus tells the disciples of the Holy Spirit that

will come in his name and shall bring all things to their

remembrance. Remembering the teaching of the Word and the role of the

Holy Spirit in giving it a voice, gives the Holy Spirit with Her

title of " Jerusalem " remarkable meaning. It refers Jerusalem to that

spiritual Kingdom of Light, which has been called the New Jerusalem,

and which the Gnostics consider their true origin and home. The verse

of the 137th Psalm, which is included in our Gnostic Ordination to

Cleric reads, " If I forget Thee, O Jerusalem, let my right hand

wither. Let my tongue cleave to the roof of my mouth, if I remember

not Jerusalem above my highest Joy. "

>

> Jerusalem is not for us an earthly city but the celestial City, the

Kingdom of Light, our true home among the Aeons of the Light. The

Holy City is the manifestation of the Holy Spirit, the coming of the

Heavenly City to dwell in our hearts in greater consciousness.

Quispel translates Jerusalem as the " Kingdom of Peace. " Such

a " Kingdom of Peace " is the Rest, the Repose that the Gnostics used

as a metaphor for the Fullness of the Pleroma where all of the

warring dualities and opposites are transcended and resolved into

a " single one. " Dr Carl Jung, in his treatise on the Trinity, makes a

case for the recognition of the feminine aspect of God as the

completion and final individuation of the Trinity of God. Therefore,

the coming of the Holy Spirit, as an immanent reality in the Gnostic

soul, represents not just a beginning but the culmination of Gnosis,

both the beginning and the end.

>

> The recognition of the feminine aspect of the Godhead is not a

political fancy but a spiritual necessity; our own wholeness as

spiritual beings, even the wholeness of God, depends on it. And so we

remember this day in honor of the Holy Female Power in every place,

who is the Mother of Christ in every heart, and the " wholeness upon

which the universe is erected and destroyed. " We, as Gnostics, seek

not a political and worldly kingdom on earth but a spiritual kingdom

of an interior and transcendent reality that is the manifestation of

the Holy Spirit within us. May the Voice of the Holy Spirit guide us

on our quest to the Light of the Divine Soul within, comfort us in

our travails in the world and restore within us the Kingdom of this

Holy Earth within which we " live and move and have our being. " Amen.

>

> Rev. Steven Marshall

>

> http://www.gnosis.org/ecclesia/homily_Pentecost.htm

>