South African Sophian Gnostic Circle
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Running and Returning
posted Saturday, 3 November 2007
It the Sefer Yetzirah we are taught, “If your heart runs, return it to the Place (Makom).” According to the masters of the Tradition, Makom is a name of God, meaning the Omnipresent; it is the awareness that the Shekinah of God is everywhere. This is reflected in a psalm, “Where can I go from your spirit? Or where can I flee from your presence? If I ascend to the heaven, you are there; if I make my bed in Sheol, you are there” (Psalm 139:7-8). The idea of running and returning is present within this teaching from the Sefer Yetzirah, and it is present in the psalm as well, for ascending is running and descending is returning, at least from the point of view of the incarnate soul. This is reflected in the vision of Jacob’s ladder, in which he sees angels of God ascending and descending between heaven and earth – the Torah specifically speaks of angels ascending first, and then speaks of them descending. Aside from teachings associated with this story in the Torah concerning actual angels, the appearance of “angels” on Jacob’s ladder may have several other meanings. They may be the prayers of the faithful and elect, which ascending to God bring forth a descent of blessings, and they may also be the tzaddikim running and returning, ascending and descending between various “rungs” or levels of spirituality – various levels of consciousness and awareness.
In the practice of Gnostic Christianty and Christian Kabbalah we must gain skill at running and returning, or so we are taught by the masters of the Tradition. In other words, we must learn how to yearn and seek higher levels of spirituality, and how to enter them and integrate them, while remaining centered and satisfied with our present portion. Likewise, on the occasions we are blessed to enter and experience a higher level of spirituality, but then seem to fall back to a previous or lower level, we must learn how not to despair or become discouraged – we must learn to cleave to Messiah and the Mother Spirit throughout all situations, circumstances and events of the spiritual life and practice, during flows and ebbs just the same. This is called “skill in running and returning,” and it is among the skills of a true initiate.
Quite naturally, we will ascend and descend through various levels of spirituality – various levels of awareness and consciousness, in our spiritual journey. In all things in this life there is a natural flow and ebb, for the existence in this world is a constant continuum of change – we live in the Realm of Becoming. Indeed, every time we ascend to a new level of spirituality, we will naturally experience a descent, which challenges and puts to the test the new attainment; when such a descent occurs, if we do not abide and continue cleaving as before, and yearn for the higher spirituality – then the higher rung will elude us, and we will not be able to integrate the new level of spirituality. This is one of the greatest obstacles spiritual practitioners face, for experiencing a new level of spirituality, but then seeming to “loose it,” many are deceived and become discourage, and to not persevere to integrate themselves into the new level of spirituality – an integration that requires a regression, making way for the new progress. The truth is, when we ascend and then descend, nothing has been “lost,” but rather a work of integration is under way, a secret labor of the Holy Spirit, and we must learn to abide in faith and continue in the spiritual life and practice just the same.
When we experience a challenge in the spiritual life, or life in general, and then find ourselves in a crisis of faith or we find ourselves breaking off from our daily spiritual life and practice, essentially, klippot of vital demand have been revealed – for quite obviously we believe we are the doer, and we seek the glory of kings, self-glorification, not the glory of God. If the spiritual life and practice were for its own sake and for the glory of God, then it would not matter to which rung of spirituality we were able to cleave; but if it is for the sake of the egoistic self it will matter a great deal and we will find ourselves in a vital reaction or vital recoil when we seem to fall back or face some trial and tribulation in the Way. It is important that we recognize such reaction and recoils for what they are and respond appropriately, for only then can we acquire skill in running and returning, and continue our ascent into higher levels of awareness and consciousness – higher levels of spirituality.
This is true of life situations as well, for we will all experience good times and bad times – flows and ebbs, and if on account of difficult times we compromise our spirituality, then, in essence, we are giving in to the egoistic self, the Opponent (Satan). If I wish to draw near to God in good times, and to praise and give thanks to God in good times, but then do not desire to cleave when difficult times come in life, clearly there are klippot of vital demand and insincerity intermixed with my faith – as yet my faith is weak, and gnosis is not present or has not been integrated. In such moments we are in need of self-purification and repentance – a restoration of our faith and cleaving (devekut); we must turn again to the Light, and invite and welcome the Anointed and Mother Spirit.
Quite naturally, we will all have our moments when we give in to doubt and various forms of negativity, but whenever we see this happening we must restore ourselves to the spiritual life and practice with even greater vigilance and effort. The truth is, the greater the descent and challenge, the greater the potential blessings and ascent the Mother Spirit has in store for us – but we must actively aspire and cooperate with Divine Grace in order for her to accomplish her labor in us. This is especially true is we feel called to actual Self-realization in Christ – the Supernal or Supramental Consciousness, for a dynamic surrender to Divine Grace is necessary, and equanimity: inward repose, whether in the midst of good times or bad, flow or ebb.
When we are least inclined to the spiritual life and practice, it is the most crucial period for the spiritual life and practice: it is the time we can make radical leaps in the ascent of consciousness towards the Most High. In those very moments the attainment of Eheieh becomes possible, for they are moments of “I am prepared to be,” and continuing in the spiritual life and practice we draw upon the Shefa of this Essential Name of God; only in the midst of trial and tribulation the face of Eheieh is hidden, so we must draw down the Supernal Shefa in faith. As it is said of Abraham, “His faith was accounted to him as righteousness,” and on account of his faith he was victorious over the Kings of Edom (the Dominion of Klippot) and entered into the communion of Melchizedek – the Enlightened Ones.
St. James speaks of the skill of running and returning in his letter, when he writes: “My brothers and sisters, whenever you face trails of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be mature and complete, lacking nothing” (James 1:2-4). There are many subtleties in what St. James is saying, including diverse spiritual practices; but first and foremost, St. James is pointing to the gnosis of Makom – that all situations, circumstances and events manifest according to Divine Providence, and that whether above or below, the Holy Shekinah of God is present everywhere, within and behind all that transpires, whether in what we would call “good” or what we would call “bad.” Indeed! The Spirit of God is speaking to us within every situation, circumstance and event, and the Risen Messiah and Mother Spirit is with us throughout all of our experiences in our soul’s journey – in the midst of trial and tribulation, or difficult times, we need only persevere and cleave inwardly in faith, maintaining the continuum of our spiritual life and practice. In so doing, we will integrate ourselves to the highest rung of spirituality presently possible to us and create the necessary conditions for Divine Grace to carry us in ascent even further, to yet higher rungs of the Ladder of Lights.
Now here we must speak a deeper mystery of running and returning, for the tzaddikim run and return on account of love and compassion for all living spirits and souls – for if the tzaddikim remained in the highest rungs and did not return, they would not be able to form spiritual connections with souls below to help uplift them. Likewise, when we experience a descent it is not only about ourselves alone, but it is our opportunity to uplift the world and all humankind – for the tikkune of our soul is the tikkune of this world and the tikkune of the World of the Sefirot, according to the masters of the Tradition. This participates in something of the of the Mystery of the Crucifixion, the Rite of Ransom, and reflects the true intention and skill in running and returning; for we do not embrace the return or descent for ourselves alone, but for the sake of all living spirits and souls – hence, for the sake of kavod Elohim, the glory of God. This is the very nature of the Great Work, the harvest of souls.
In the practice of Gnostic Christianty and Christian Kabbalah we must gain skill at running and returning, or so we are taught by the masters of the Tradition. In other words, we must learn how to yearn and seek higher levels of spirituality, and how to enter them and integrate them, while remaining centered and satisfied with our present portion. Likewise, on the occasions we are blessed to enter and experience a higher level of spirituality, but then seem to fall back to a previous or lower level, we must learn how not to despair or become discouraged – we must learn to cleave to Messiah and the Mother Spirit throughout all situations, circumstances and events of the spiritual life and practice, during flows and ebbs just the same. This is called “skill in running and returning,” and it is among the skills of a true initiate.
Quite naturally, we will ascend and descend through various levels of spirituality – various levels of awareness and consciousness, in our spiritual journey. In all things in this life there is a natural flow and ebb, for the existence in this world is a constant continuum of change – we live in the Realm of Becoming. Indeed, every time we ascend to a new level of spirituality, we will naturally experience a descent, which challenges and puts to the test the new attainment; when such a descent occurs, if we do not abide and continue cleaving as before, and yearn for the higher spirituality – then the higher rung will elude us, and we will not be able to integrate the new level of spirituality. This is one of the greatest obstacles spiritual practitioners face, for experiencing a new level of spirituality, but then seeming to “loose it,” many are deceived and become discourage, and to not persevere to integrate themselves into the new level of spirituality – an integration that requires a regression, making way for the new progress. The truth is, when we ascend and then descend, nothing has been “lost,” but rather a work of integration is under way, a secret labor of the Holy Spirit, and we must learn to abide in faith and continue in the spiritual life and practice just the same.
When we experience a challenge in the spiritual life, or life in general, and then find ourselves in a crisis of faith or we find ourselves breaking off from our daily spiritual life and practice, essentially, klippot of vital demand have been revealed – for quite obviously we believe we are the doer, and we seek the glory of kings, self-glorification, not the glory of God. If the spiritual life and practice were for its own sake and for the glory of God, then it would not matter to which rung of spirituality we were able to cleave; but if it is for the sake of the egoistic self it will matter a great deal and we will find ourselves in a vital reaction or vital recoil when we seem to fall back or face some trial and tribulation in the Way. It is important that we recognize such reaction and recoils for what they are and respond appropriately, for only then can we acquire skill in running and returning, and continue our ascent into higher levels of awareness and consciousness – higher levels of spirituality.
This is true of life situations as well, for we will all experience good times and bad times – flows and ebbs, and if on account of difficult times we compromise our spirituality, then, in essence, we are giving in to the egoistic self, the Opponent (Satan). If I wish to draw near to God in good times, and to praise and give thanks to God in good times, but then do not desire to cleave when difficult times come in life, clearly there are klippot of vital demand and insincerity intermixed with my faith – as yet my faith is weak, and gnosis is not present or has not been integrated. In such moments we are in need of self-purification and repentance – a restoration of our faith and cleaving (devekut); we must turn again to the Light, and invite and welcome the Anointed and Mother Spirit.
Quite naturally, we will all have our moments when we give in to doubt and various forms of negativity, but whenever we see this happening we must restore ourselves to the spiritual life and practice with even greater vigilance and effort. The truth is, the greater the descent and challenge, the greater the potential blessings and ascent the Mother Spirit has in store for us – but we must actively aspire and cooperate with Divine Grace in order for her to accomplish her labor in us. This is especially true is we feel called to actual Self-realization in Christ – the Supernal or Supramental Consciousness, for a dynamic surrender to Divine Grace is necessary, and equanimity: inward repose, whether in the midst of good times or bad, flow or ebb.
When we are least inclined to the spiritual life and practice, it is the most crucial period for the spiritual life and practice: it is the time we can make radical leaps in the ascent of consciousness towards the Most High. In those very moments the attainment of Eheieh becomes possible, for they are moments of “I am prepared to be,” and continuing in the spiritual life and practice we draw upon the Shefa of this Essential Name of God; only in the midst of trial and tribulation the face of Eheieh is hidden, so we must draw down the Supernal Shefa in faith. As it is said of Abraham, “His faith was accounted to him as righteousness,” and on account of his faith he was victorious over the Kings of Edom (the Dominion of Klippot) and entered into the communion of Melchizedek – the Enlightened Ones.
St. James speaks of the skill of running and returning in his letter, when he writes: “My brothers and sisters, whenever you face trails of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be mature and complete, lacking nothing” (James 1:2-4). There are many subtleties in what St. James is saying, including diverse spiritual practices; but first and foremost, St. James is pointing to the gnosis of Makom – that all situations, circumstances and events manifest according to Divine Providence, and that whether above or below, the Holy Shekinah of God is present everywhere, within and behind all that transpires, whether in what we would call “good” or what we would call “bad.” Indeed! The Spirit of God is speaking to us within every situation, circumstance and event, and the Risen Messiah and Mother Spirit is with us throughout all of our experiences in our soul’s journey – in the midst of trial and tribulation, or difficult times, we need only persevere and cleave inwardly in faith, maintaining the continuum of our spiritual life and practice. In so doing, we will integrate ourselves to the highest rung of spirituality presently possible to us and create the necessary conditions for Divine Grace to carry us in ascent even further, to yet higher rungs of the Ladder of Lights.
Now here we must speak a deeper mystery of running and returning, for the tzaddikim run and return on account of love and compassion for all living spirits and souls – for if the tzaddikim remained in the highest rungs and did not return, they would not be able to form spiritual connections with souls below to help uplift them. Likewise, when we experience a descent it is not only about ourselves alone, but it is our opportunity to uplift the world and all humankind – for the tikkune of our soul is the tikkune of this world and the tikkune of the World of the Sefirot, according to the masters of the Tradition. This participates in something of the of the Mystery of the Crucifixion, the Rite of Ransom, and reflects the true intention and skill in running and returning; for we do not embrace the return or descent for ourselves alone, but for the sake of all living spirits and souls – hence, for the sake of kavod Elohim, the glory of God. This is the very nature of the Great Work, the harvest of souls.
We have spoken of running and returning based upon the relative perspective of the incarnate individual; hence, the view of running as an ascent in consciousness and returning as a descent in consciousness, which accords with the experience of the spiritual life from the ordinary surface consciousness. We do, indeed, appear to ascend and descend between various rungs of spirituality and consciousness in the process of conscious evolution as we take up the spiritual life and practice. Yet there is another view of running and returning from the perspective of the Light-indweller (Christ) in us, one quite opposite to the view of the ordinary surface consciousness. We find this view, for example, in the Gospel of St. John, “No one has ascended into heaven except the one who descended from heaven, the Son of the Human One” (John 3:13).
The essential message of the Gnostic Gospel is this: You are a Person of Light who has come from the Light-continuum and who, in fact, has never departed from the Light-continuum; thus, entering into incarnation the Soul of Light “runs” into the world and departing from the incarnate state the Soul of Light “returns” to the Supernal Abode, the Light-continuum. From this perspective, the perspective of the Light-indweller, running is “descending” and returning is “ascending” – the view is the reverse!
The question becomes: What happens when one takes up the play of running and returning as experienced by the incarnate person, but centered in the Person of Light, the Indwelling Christ? How do we center ourselves in the Person of Light while we entertain this play of running and returning?
As we enter into incarnation in the material dimension we generate a self-identification with name and form, mortal being and the finite intellect, and personal history; thus, in effect, we forget the Person of Light that is in us. In the spiritual life and practice the key becomes dissolving our limited self-identification with name and form, and personal history, and generating in its place a new self-identification with fully evolved and enlightened being – the Light-indweller (Christ). This is called the generation of “spiritual self-worth” or “divine pride,” which coupled with spiritual humility, empowers us in the play of running and returning as experienced in the incarnate state.
This is reflected in the rite of baptism, for it is a ritual enactment of spiritual surrender and, at the same time, it is a letting go of the old unenlightened self and putting on of a new self in Christ; hence, when we go down into the waters of baptism we are dead and buried with the Christ-bearer and when we arise from the waters we are raised up with Christ in the Resurrection. In this action we generate a new self-identification with the Light-indweller (Christ) and then we seek to live in a Christ-like way; we actively take up the Divine Life.
This is the basic intention of all Partzufim Mediations, for while these practices may aim at the development of consciousness beyond the body (the transference of consciousness), they are also methods through which we generate spiritual self-worth; for the fruition of all partzufim practices is Union with the Partzuf – we are no longer identified with limited name and form, and personal history, but have generated a new self-identity with Divine Being (the Person of Light). This, of course, plays off the wisdom of the rite of baptism, so that through the Partzuf Mediation we are enacting the truth of our baptism into the Christian stream of the Light Transmission.
It is this that empowers a Gnostic practitioner in the play of running and returning as we experience it in the spiritual life and practice, for grounded in a new self-identity with the Light-indweller, from a “place” of spiritual self-worth, we are able to cooperate with Divine Grace to work out whatever obstructions might arise in the process of our conscious evolution towards the Most High (Elyon). Thus, in the face of any struggle or challenge the key becomes restoring our spiritual self-worth, our self-identification with the Indweller of Light, so that we can engage in a conscious response rather than an unconscious reaction.
(We may say that this self-identification with the Light-indweller [the Risen Messiah] is one meaning of “Makom” in the Christian Kabbalah.)
Generally speaking, what binds us during the ordeals of initiation, and the natural experience descent following an ascent to a new level of consciousness and spirituality, is self-judgment and low self-esteem. To work through whatever obstructions may be occurring requires that we let go of self-judgments and generate spiritual self-worth, for only then can we arise in faith, with confidence, to face the challenges that naturally arise.
Ultimately, it is not we who will accomplish the Great Work in us, but it is Divine Grace, the Light-indweller (Messiah) and Light-power (Holy Spirit) that accomplishes the Great Work; for our part we merely need to create the conditions necessary for Divine Grace to manifest. As we generate spiritual self-worth and identify ourselves with the Indweller of Light, more and more we find ourselves in repose, and experience the Light-presence and Light-power moving with, in and through us. This, of course, is the definition of spiritual humility: not “I” but Christ in me.
Our purpose in the discussion of running and returning from the angle we have pursued it is for the sake of being conscious in this process of spiritual development, and to get at some keys that allow us to consciously respond to cycles of regression that naturally follow cycles of progression in the evolutionary process.
May the Mother Spirit bless our coming in and going out, our running and returning, our ascending and descending, our moving and moving-not, amen.
The essential message of the Gnostic Gospel is this: You are a Person of Light who has come from the Light-continuum and who, in fact, has never departed from the Light-continuum; thus, entering into incarnation the Soul of Light “runs” into the world and departing from the incarnate state the Soul of Light “returns” to the Supernal Abode, the Light-continuum. From this perspective, the perspective of the Light-indweller, running is “descending” and returning is “ascending” – the view is the reverse!
The question becomes: What happens when one takes up the play of running and returning as experienced by the incarnate person, but centered in the Person of Light, the Indwelling Christ? How do we center ourselves in the Person of Light while we entertain this play of running and returning?
As we enter into incarnation in the material dimension we generate a self-identification with name and form, mortal being and the finite intellect, and personal history; thus, in effect, we forget the Person of Light that is in us. In the spiritual life and practice the key becomes dissolving our limited self-identification with name and form, and personal history, and generating in its place a new self-identification with fully evolved and enlightened being – the Light-indweller (Christ). This is called the generation of “spiritual self-worth” or “divine pride,” which coupled with spiritual humility, empowers us in the play of running and returning as experienced in the incarnate state.
This is reflected in the rite of baptism, for it is a ritual enactment of spiritual surrender and, at the same time, it is a letting go of the old unenlightened self and putting on of a new self in Christ; hence, when we go down into the waters of baptism we are dead and buried with the Christ-bearer and when we arise from the waters we are raised up with Christ in the Resurrection. In this action we generate a new self-identification with the Light-indweller (Christ) and then we seek to live in a Christ-like way; we actively take up the Divine Life.
This is the basic intention of all Partzufim Mediations, for while these practices may aim at the development of consciousness beyond the body (the transference of consciousness), they are also methods through which we generate spiritual self-worth; for the fruition of all partzufim practices is Union with the Partzuf – we are no longer identified with limited name and form, and personal history, but have generated a new self-identity with Divine Being (the Person of Light). This, of course, plays off the wisdom of the rite of baptism, so that through the Partzuf Mediation we are enacting the truth of our baptism into the Christian stream of the Light Transmission.
It is this that empowers a Gnostic practitioner in the play of running and returning as we experience it in the spiritual life and practice, for grounded in a new self-identity with the Light-indweller, from a “place” of spiritual self-worth, we are able to cooperate with Divine Grace to work out whatever obstructions might arise in the process of our conscious evolution towards the Most High (Elyon). Thus, in the face of any struggle or challenge the key becomes restoring our spiritual self-worth, our self-identification with the Indweller of Light, so that we can engage in a conscious response rather than an unconscious reaction.
(We may say that this self-identification with the Light-indweller [the Risen Messiah] is one meaning of “Makom” in the Christian Kabbalah.)
Generally speaking, what binds us during the ordeals of initiation, and the natural experience descent following an ascent to a new level of consciousness and spirituality, is self-judgment and low self-esteem. To work through whatever obstructions may be occurring requires that we let go of self-judgments and generate spiritual self-worth, for only then can we arise in faith, with confidence, to face the challenges that naturally arise.
Ultimately, it is not we who will accomplish the Great Work in us, but it is Divine Grace, the Light-indweller (Messiah) and Light-power (Holy Spirit) that accomplishes the Great Work; for our part we merely need to create the conditions necessary for Divine Grace to manifest. As we generate spiritual self-worth and identify ourselves with the Indweller of Light, more and more we find ourselves in repose, and experience the Light-presence and Light-power moving with, in and through us. This, of course, is the definition of spiritual humility: not “I” but Christ in me.
Our purpose in the discussion of running and returning from the angle we have pursued it is for the sake of being conscious in this process of spiritual development, and to get at some keys that allow us to consciously respond to cycles of regression that naturally follow cycles of progression in the evolutionary process.
May the Mother Spirit bless our coming in and going out, our running and returning, our ascending and descending, our moving and moving-not, amen.
1. The Capt. left...
Monday, 5 November 2007 12:33 pm
Finding our true identity leads us to behaving differently due to the
information received in this discovery. The Spiritual Identity helps us to
see our physical one in a totally different 'light'. The Spiritual mind is
more expansive than the physical one.