YOGA

When unconscious became conscious this is Samadhi

The World Mother is coming into physical manifestation August 31, 2014


Johanna Brandt. 1936,  The Paraclete Or Coming World Mother

“the World Mother is coming into physical manifestation at this critical time to expound the teachings of the Christ, 

 I believe that the Revelation of our Mother-God is only the beginning of the Cosmic Surprises awaiting us in the Age of
Woman

 We cannot have a Father in Heaven without a Mother.

When the Comforter comes in the outstanding form of a Woman to teach us the truth about the Motherhood of God the teachings of the Christ will be better understood and more universally acceptable

 In ” The Perfect Way ” by Dr. Anna Kingsford, in Lecture Nine, page 293, paragraph 43, the writer mentions the Holy Ghost, the Third Person, the Aspect of God as the Mother, “having been ignored or suppressed by a priesthood desirous of preserving a purely Masculine Conception of the Godhead. ”

Her influence will never be withdrawn, for She will abide with us forever, as Her Son said when He was preparing to leave the world after His brief  ministry. This is a great Promise, and if I have understood aright, the Comforter will be with us for many years in the flesh

WHO IS THIS WOMAN? Of all the women in the world, WHO HAS BEEN CHOSEN BY THE SUPREME TO FULFIL THE ROLE OF THE COMFORTER OF THE WORLD WHEN IT ENTERS THE COSMIC CRUCIBLE?

 

The World Mother will be the first human being to do the “greater works” prophesied by Jesus the Christ, and She will not only do them but also teach us how to do them in the ordinary course of the daily life.”

 

The Masculine-feminine Nature of God December 15, 2010


The Gnosis of all times can clarify many subjects in the field of theology, since Gnosis is the supreme source in which one can drink when we are thirsty of integral knowledge. We have often been used to accepting dogmatic opinions on controversial and interesting themes like: What is the true nature of God? Which is the way to be able to experience our union with the divinity? Is there a real possibility of attaining the famous Enlightenment, which was longed by all the ancient Christians, medieval mystics and ascetics, and in general, all those who, in truth, yearn for finding the supreme knowledge? Let’s scrutinize at least one part of all this very interesting theological sea, with the help of some scholars …

Firstly, let’s mention the eminent researcher Mrs. Pagels, author of a lot of treatises and research about the Gnostics. In one of her works, THE GNOSTIC GOSPELS, this researcher highlights the greatness of Gnosis, for it was able to explain the masculine and feminine nature of God. Let’s quote some paragraphs:

Unlike many of his contemporary deities of the ancient Near East, the God of Israel did not share his power with a feminine Deity, nor He was a divine husband or lover of any feminine Deity. As a matter of fact, Judaism, Christianism and Islamism are characterized by the absence of feminine symbolism relating to God. This is in great contrast to the rest of the religious traditions of the world, such as the ones from Egypt, Babylon, Greece and Rome, or from Africa, India and North America, in which the feminine symbolism abounds. Nowadays the Jewish, Christian and Islamic theologians rush to indicate that God should not be defined by means of any kind of sexual terms. In spite of it, the real language that they daily use for the cult and preaching, transmits a different message: Is there a person grown in the Jewish or Christian tradition, who has been able to get rid of the obvious impression that God is masculine?

Although Catholics worship Maria as mother of Jesus, they never consider her to be divine by its own right: Although Mary is Mother of God, however She is not Mother in the same level as God is Father! Of course, Christianity added the Trinitarian terms to the Jewish description of God. However, two -the Father and the Son- out of the three divine persons are described with masculine terms, and the third person -the Holy Spirit- suggests the asexuality of the neuter gender, used by the Greek when making reference to the Spirit, Pneuma.

A group of Gnostic sources claim to have received a Jesus’s secret tradition from James and Mary Magdalen. The members of this group raised their prayers to both the divine Father and the divine Mother: “From you Father, and through you, Mother, the two immortal names, the divine parents, and you, inhabitant of the sky, humanity, of the mighty name … ”

Other texts show that their authors had wondered: whom was talking to the only and masculine God when saying: “Let us make man in our image, after our likeness” (Genesis 1:26).For the chronicle of the Genesis says that humanity was created male and female -Genesis 1:27-, some got the conclusion that the God to whose image we have been made, has to be masculine and feminine, Father and Mother at the same time.

Precisely, the virtue of gnosis consists in being a cognoscitive knowledge -that is, it goes to the core of the things- which can scrutinize the true nature of creation and its author. Because Gnosticism as a doctrinaire system not only investigates by means of the dialectics, but rather, through practical methods which allow the comprehension of that Whole by means of the mystic direct experimentation. This is why the Father of Contemporary Gnosticism, Mr. Samael Aun Weor has said:

Unquestionably, the faculties of human cognition will never go beyond the cosmic realm of the Male-Female Logos, the Creator Demiurge, or the Army of the Voice -the Word.

JAH-HOVAH, the secret Father-Mother of each of us, is the authentic JEHOVAH.

Jod, as a Hebrew letter, is the membrum virile -the Masculine Principle.

Eve, Heve, as well as Hebe, the Greek goddess of youth, or Hercules’ Olympic bride is the Yoni, the divine Chalice, or Eternal Feminine.

Jesus Christ did not worship the anthropomorphic “Jehovah” of Jewry. Instead, the divine Rabbi of Galilee worshipped his divine “male-female” (Jah-hovah), the inner “father-mother”.

The holy Jesus, crucified on the place of the skull, cried with a great voice and said: “Father, into your hands I commit my spirit”. “Ram-Io”, “Isis”, his divine mother Kundalini, accompanied him in his “Via Crucis”.

All nations have their first God, or Gods, as androgynous; it could be no other way, for those nations thought, just as the Chinese do nowadays, that their distant primitive progenitors, their ancestors, were twin sexed.

In effect, the unnatural conception of an anthropomorphic and exclusivist “Jehovah”, independent of his own work, sitting up there on a throne of tyranny and despotism, throwing thunder and lightning at this sorrowful human anthill, is the result of ignorance, mere intellectual idolatry.

This wrong conception of the truth has unfortunately seized both the western philosopher and the religious person affiliated to any sect lacking completely in Gnostic elements.

What the Gnostics of all times have rejected is not the unknown God, one and always present in nature, nor nature “In Abscondito”, but the God of the orthodox dogma, the awful avenger deity of the law of the Talion.

The Abstract Absolute Space, the unknown God, is not an unlimited void nor a conditioned plenitude, but both things at the same time.

The author of the world of forms is then a group of mystical creators, male-female or double gods, such as Tlaloc, the god of the rain and thunder, and his wife Chalchiuhtlicue, the one of the jade skirt in the Mayan, Aztec,Olmec and Zapotec pantheons.

The idolatrous cult of the anthropomorphic “Jehovah”, instead of the “Elohim”, is certainly a powerful

Certainly, “Elojim” – with a “J” – is translated as “God” in the diverse authorized and revised versions of this sacred book.

It is an incontrovertible fact – not only from an esoteric standpoint, but also from a linguistic one – that the term “Elohim” is a feminine noun with a plural masculine ending.

The correct translation, stricto sensu, of the noun “Elohim” is Gods and Goddesses.

“And the spirit of the feminine and masculine principles were hovering over the surface of what was formless and the creation took place”.

Unquestionably, a religion without “Goddesses” is halfway to complete atheism.

If we really want a perfect balance of psychic life, we need to worship the “Elohim” (the Gods and Goddesses of ancient times), and not the anthropomorphic Jehovah rejected by the Great Kabir Jesús, obstacle to achieving the supranormal conscious states.

We, the Gnostic anthropologists, instead of laughing sceptically – as the profane anthropologists do – at the representations of the Gods and Goddesses of the diverse pantheons: the Aztec, Maya, Olmec, Toltec, Inca Chibcha, Druid, Egyptian, Hindu, Chaldean, Phoenician, Mesopotamian and Tibetan ones, etc., etc., etc., throw ourselves on our knees at the feet of those divinities, for in them we recognize the Elohim creator of the universe in them “Whoever laughs at what he does not know is on the way to becoming an idiot”…

As a corollary to the concepts that have been set forth by Samael Aun Weor, our reader can end up understanding the aforementioned postulates, following the lines written by the pen of the prestigious researcher of the Sorbona, Dr. Serge Hutin:

In Gnosis, we find again the cult to the Divine Woman, to the Mother, to the eternal feminine: She is the “path” between God and the world; She can punish the world, but she also can save it. Some Gnostics do not hesitate to conceive the Mother -assimilated to the Holy Spirit- to be the third hypostasis of the manifested Absolute: She is God-Mother, Sophia, Our-Lady-the-Holy-Spirit; She is also the Paraclete, That-Which-has-to-come. Thus we return to the old Egyptian Trinity: Father, Mother -Isis- and Son.

In a lot of sects, their doctrine and cult turn around a metaphysical entity, Barbelo -name that perhaps derives from the Hebrew name Barbhe Eloha “God is in four”, alluding to the divine tetrad: Father, Son, feminine Pneuma and Christ. Barbelo is the first exteriorization, the force, the image, the Father’s light; It plays -in the world- the role commonly attributed to the Logos. However, it is an ambivalent figure, similar to the disturbing goddesses of the ancient Mediterranean cults of fertility -such as Astarte, Astargatis, etc.): It symbolizes the immaculate virginity and also the regenerative power.

Analogous speculations can be found in a lot of related sects: the so called Gnostics, ebionites, estratiotics, levitics, the Adepts of the Mother, barbeliotes, ofites, sethians, etc. The myth of the “Divine Thought” always appears. It is the myth of the Mother who falls into the matter -the chaos, abyss, darkness or “water”- from which She has to be saved later on.

Many Gnosis frequently appeal to myths and images of sexual character. Sometimes the whole cosmogonical process is reduced to a divine marriage”.

In his treatise titled The Perfect Matrimony, Samael Aun Weor describes the masculine and feminine nature of God -in a synthetic way- as the source of that which is called love by the humans:

God as FATHER is WISDOM. God as MOTHER is LOVE. God as Father dwells in the Eye of Wisdom. The Eye of Wisdom is situated in a point between the eyebrows, at the root of the nose.

God as Love is found in the Heart-Temple. Wisdom and Love are the two columns of the Great White Lodge.

To love! How beautiful it is to love! Only the great Souls know how to love. Love is infinite tenderness… Love is the life that palpitates in every atom and in every Sun.

Love cannot be defined because it is the Divine Mother of the World; it is That Which come to us when we are really in love.

http://www.ageac.org/en/ageac_en/the-opinion-of-researchers/the-masculine-feminine-nature-of-god/

 

Paraclete – The Comforter December 7, 2010


“The noun parakletos is derived from the verb parakaleo, “call for,” “make an appeal,” “comfort,” or “counsel.” Such noun formations are normally understood in a passive sense, i.e., “one who is called for or summoned” (cf. Lat. advocatus in the Vulg. of 1 Jn. 2:1). In John’s Gospel the Paraclete is introduced precisely as one summoned, a messenger sent from the Father in answer to Jesus’ prayer (Jn. 14:16; cf. also v.26; 15:26; 16:7). These considerations tend to justify such translations as “Advocate,” “Helper,” or “Mediator.” But because parakaleo is an important verb in the NT, some scholars have argued that the verbal noun has an active sense: “one who appeals, counsels, or consoles”; hence the popular translations “Comforter” or “Counselor.”

Undoubtedly the Paraclete in John’s Gospel does carry out some functions that are aptly expressed by the verb parakaleo. Yet the Paraclete’s role is best understood not by sketching the range of meaning of parakaleo (which does not occur in the Johannine writings) but by noting the verbs actually used by John to describe what the Paraclete will do:

(1) In relation to Jesus’ disciples, the Paraclete will be with them forever (14:16f.) to teach and remind them of what Jesus has already taught (v. 26). “He” (the masculine article and pronoun indicate personality, not gender) will testify to them, and through them to the world, about Jesus (15:26f.). He will guide them into all the truth and will glorify Jesus by speaking what He hears from the Father. He will even predict things to come (16:13-15).
(2) In relation to the world, the Paraclete will act as God’s advocate, to convict the world of sin and prove it wrong in its standards of justice and judgment (16:8-11).

Geoffrey W. Bromiley, International Standard Bible Encyclopedia: K-P
Wm. B. Eerdmans Publishing Company (Jan. 1995), pg. 660

 

Jesus predicts that God will send a human being to Earth November 28, 2010


“The two Greek verbs `akoub’ and `laleo’ therefore define concrete
actions which can only be applied to a being with hearing and speech
organs. It is consequently impossible to apply them to the Holy
Spirit.

For this reason, the text of this passage from John’s Gospel, as
handed down to us in Greek manuscripts, is quite incomprehensible, if
one takes it as a whole, including the words `Holy Spirit’ in passage
14, 26: “But the Paraclete, the Holy Spirit, whom the Father will
send in my name” etc. It is the only passage in John’s Gospel that
identifies the Paraclete with the Holy Spirit.

If the words `Holy Spirit’ (to pneuma to agion) are omitted from the
passage, the complete text of John then conveys a meaning which is
perfectly clear. It is confirmed moreover, by another text from the
same evangelist, the First Letter, where John uses the same
word `Paraclete’ simply to mean Jesus, the intercessor at God’s side.
According to John, when Jesus says (14, 16): “And I will pray the
Father, and he will give you another Paraclete”, what He is saying is
that `another’ intercessor will be sent to man, as He Himself was at
God’s side on man’s behalf during his earthly life.

According to the rules of logic therefore, one is brought to see in
John’s Paraclete a human being like Jesus, possessing the faculties
of hearing and speech formally applied in John’s Greek text, Jesus
therefore predicts that God will later send a human being to Earth to
take up the role defined by John i.e. to be a prophet who hears God’s
words and repeats his message to man. This is the logical
interpretation of John’s texts arrived at if one attributes to the
words their proper meaning.”

Maurice Bucaille, The Bible, the Qur’an, and Science
Islamic Book Service (January 1, 2001), pp. 113-5

 

Holy Spirit, Holy Ghost, Paraclete, Advocate, Comforter July 17, 2008


The Old Testament
In the OT the spirit of the Lord (ruah yhwh; LXX, to pneuma kyriou)
is generally an expression for God’s power, the extension of himself
whereby he carries out many of his mighty deeds (e.g., 1 Kings 8:12;
Judg. 14:6ff; 1 Sam. 11:6). As such, “spirit” sometimes finds
expression in ways similar to other modes of God’s activity, such
as “the hand of God” (Ps. 19:1; 102:25); “the word of God” (Ps. 33:6;
147:15, 18); and the “wisdom of God” (Exod. 28:3; 1 Kings 3:28; Job
32:8). The origins of the word “spirit” in both Hebrew (ruah) and
Greek (pneuma) are similar, stemming from associations with “breath”
and “wind,” which were connected by ancient cultures to unseen
spiritual force, hence “spirit” (cf. John 3:8, note the association
with air in English; e.g., “pneumatic,” “respiration, ” etc.). The AV
uses the term “Holy Ghost” for “Holy Spirit” based on an obsolete
usage of the word “ghost” (from Middle English and Anglo-Saxon,
originally meaning “breath,” “spirit”, cf. the German Geist). Thus it
is understandable that God’s creative word (Gen. 1:3ff.) is closely
akin to God’s creative breath (Gen. 2:7). Both ideas are identified
elsewhere with God’s spirit. As an agent in creation, God’s spirit is
the life principle of both men and animals (Job 33:4; Gen. 6:17;
7:15).

The primary function of the spirit of God in the OT is as the spirit
of prophecy. God’s spirit is the motivating force in the inspiration
of the prophets, that power which moved sometimes to ecstasy but
always to the revelation of God’s message, expressed by the prophets
with “thus saith the Lord.” Prophets are sometimes referred to
as “men of God” (1 Sam. 2:27; 1 Kings 12:22; etc.); in Hos. 9:7 they
are “men of the Spirit.” The general implication in the OT is that
the prophets were inspired by the spirit of God (Num. 11:17; 1 Sam.
16:15; Mic. 3:8; Ezek. 2:2; etc.).

The phrase “Holy Spirit” appears in two contexts in the OT, but is
qualified both times as God’s holy Spirit (Ps. 51:11; Isa. 63:10-11,
14), such that it is clear that God himself is the referent, not the
Holy Spirit which is encountered in the NT. The OT does not contain
an idea of a semi-independent divine entity, the Holy Spirit. Rather,
we find special expressions of God’s activity with and through men.
God’s spirit is holy in the same way his word and his name are holy;
they are all forms of his revelation and, as such, are set in
antithesis to all things human or material. The OT, especially the
prophets, anticipates a time when God, who is holy (or “other
than/separate from” men; cf. Hos. 11:9) will pour out his spirit on
men (Joel 2:28ff.; Isa. 11:1ff.; Ezek. 36:14ff.). who will themselves
become holy. The Messiah/ Servant of God will be the one upon whom
the spirit rests (Isa. 11:1ff.; 42:1ff.; 63:1ff.), and will
inaugurate the time of salvation (Ezek. 36:14ff.; cf. Jer. 31:31ff.).

Intertestamental Judaism
Within intertestamental Judaism several significant developments
shaped the idea of “Holy Spirit” as it was understood in NT times.
After the OT prophets had proclaimed the coming of the Spirit in the
messianic age of salvation, Judaism had developed the idea that the
spirit of prophecy had ceased within Israel with the last of the
biblical prophets (Syriac Bar. 85:3; 1 Macc. 4:46; 14:41; etc.; cf.
Ps. 74:9). Consequently, there arose from time to time a hope of the
dawning of the new age, especially within the apocalyptic movement,
which generally pointed to a supposed messiah and/or prophetic
reawakening of some kind (cf. Acts 5:34ff.). The Qumran community is
illustrative of this, since it understood itself to be involved in
the fulfillment of Israel’s messianic hope as the “preparers of the
way of the Lord” (Isa. 40:3; cf. 1QS 8. 14-16). The Qumran literature
also shows increased identification of the spirit of prophecy
with “God’s Holy Spirit” (1QS 8. 16; Zadokite Documents II. 12). The
phrase, “the Holy Spirit,” occasionally occurs in Judaism (IV Ezra
14:22; Ascension of Isa. 5:14; etc.), but, as in the rabbis, it
generally meant “God’s spirit of prophecy.” Thus, the messaianic
expectation of Judaism, which included the eschatological outpouring
of God’s spirit (e.g., 1 Enoch 49:3, citing Isa. 11:2; cf. Sybilline
Oracle III, 582, based on Joel 2:28ff.), was bound up with the
conviction that the Spirit had ceased in Israel with the last of the
prophets; the Holy Spirit was understood as God’s spirit of prophecy,
which would be given again in the new age to a purified Israel in
conjunction with the advent of a messiah.

The concept of the Holy Spirit was broadened through the Wisdom
Literature, especially in the personification of wisdom as that idea
came into contact with the idea of Spirit. As early as Prov. 8:22ff.
and Job 28:25ff. wisdom is presented as a more or less independent
aspect of God’s power (here as agent in creation), and wisdom is
credited with functions and characteristics that are attributed to
the Holy Spirit in the NT. Wisdom proceeded from the mouth of God and
covered the earth as a mist at creation (Sir. 24:3); she is the
breath of the power of God (Wisd. Solomon 7:25); and by means of his
wisdom God formed man (Wisd. Sol. 9:2). The Lord poured out wisdom
upon all his works, and she dwells with all flesh (Sir. 1:9-10).
Moreover, wisdom is full of spirit, and indeed is identified with the
Spirit (Wisd. Sol. 7:22; 9:1; cf. 1:5). Thus the Jews of NT times
were familiar with the background of these ideas as they are
variously expressed in the NT, ideas which use these background
concepts but move beyond them to some unexpected conclusions. Indeed,
Jesus taught that his messiahship and the corresponding outpouring of
the Spirit were firmly rooted in OT understanding (Luke 4:18ff.,
citing Isa. 61:1-2), and, similar to intertestamental Judaism,
understood the messianic Spirit of the Lord to be the Holy Spirit
(Matt. 12:32), the spirit which had foretold through the prophets
that the coming Messiah would inaugurate the age of salvation with
the pouring out of the Spirit on all flesh….

Advocate, (Gr. parakletos), one who pleads another’s cause, who helps
another by defending or comforting him. It is a name given by Christ
three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the
Greek word is rendered “Comforter,” q.v.).

Comforter, the designation of the Holy Ghost (John 14:16, 26; 15:26;
16:7; R.V. marg., “or Advocate, or Helper; Gr. paracletos”) . The same
Greek word thus rendered is translated “Advocate” in 1 John 2:1 as
applicable to (the Comforter to be sent by) Christ. It means
properly “one who is summoned to the side of another” to help him in
a court of justice by defending him, “one who is summoned to plead a
cause.”

Spirit, Breath
Ruah: “breath; air; strength; wind; breeze; spirit; courage; temper;
Spirit.” This noun has cognates in Ugaritic, Aramaic, and Arabic. The
word occurs about 378 times and in all periods of biblical Hebrew…

Ruah frequently represents the element of life in a man, his
natural “spirit”: “And all flesh died that moved upon the earth,…
All in whose nostrils was the breath of life …” (Gen. 7:21-22). In
these verses the animals have a “spirit” (cf. Ps. 104:29). On the
other hand, in Prov. 16:2 the word appears to mean more than just the
element of life; it seems to mean “soul”: “All the ways of a man are
clean in his own eyes; but the Lord weigheth the spirits
[NASB, “motives”].” Thus, Isaiah can put nepes, “soul,” and ruah in
synonymous parallelism: “With my soul have I desired thee in the
night; yea, with my spirit within me will I seek thee early …”
(26:9). It is the “spirit” of a man that returns to God (Eccl. 12:7).

… the Bible often speaks of God’s “Spirit,” the third person of the
Trinity. This is the use of the word in its first biblical
occurrence: “And the earth was without form, and void; and darkness
was upon the face of the deep. And the Spirit of God moved upon the
face of the waters” (Gen. 1:2). Isa. 63:10-11 and Ps. 51:12
specifically speak of the “holy or free Spirit.” “

Holy Spirit, Holy Ghost, Paraclete, Advocate, Comforter
http://www.mb-soft. com/believe/ text/holyspir. htm

“If we follow Him (Jesus) then we cannot be conditioned by anything
because He talked of Spirit only. Spirit cannot be conditioned,
conditioned by anything. . . . I am here to tell you all these things
which Christ could not tell, and to fulfil what He wanted to say. All
those things I am saying to you.”

Shri Mataji Nirmala Devi
Christmas Puja, Delhi, India — December 24, 1995

“The Kundalini rises through a very thin line of Brahmanadi. In the
beginning only a hair like thing rises, it pierces through; in some
people ,of course, in a big way it rises also. And then it pierces
this fontanel bone area which is a real baptism, real. Today only
people felt the cool breeze coming out of their heads. Can you do
that by jumping, or by paying money? They felt the cool breeze in the
hand. It’s written in the Bible, even in the Bible very clearly, that
it’s the cool breeze, cool breeze is the sign of the Holy Ghost. You
start feeling the cool breeze in your hands and you start feeling the
cool breeze on your head. This is the actualization.

Of course, you people don’t read other books which are very good,
like Adi Shankaracharya, People don’t even like the mention of his
name who has really and clearly said that it is the cool breeze; the
chaitanya is to be felt like cool breeze in the hands. They do not
want that you should know the truth. And this is the truth that when
you get your realization, you have to feel the cool breeze in your
hands yourself. You have to judge yourself. I’m not going to tell
you. It is you who has to see, it is you who has to feel, and then
you have to grow and you have to know all and everything; all the
secrets of Divine Science. You become the master then, you are the
guru.

You are the Spirit, and you should get it. It’s your own which is
given to you. I have nothing to do about it. I’m just a catalyst.”

Shri Mataji Nirmala Devi
Maccabean Hall
, Australia on March 22, 1981

 

 
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