South African Sophian Gnostic Circle
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What is Divine Nature?
posted Monday, 10 September 2007
We have up till now been discussing basic concepts in the Sophian Gnostic tradition. We have also started with the practices; Kabbalistic Cross and Primordial Meditation. In working with the Kabbalistic Cross we have also begun working with name chants. This week we will looking more into the nature of the Primordial Meditations which reveals not only the nature of our minds but also the Divine Nature.
What is this Divine Nature? It is the very Nature of Mind, Consciousness or Soul. In Kabbalistic terms the godhead is described as Ain (no-nothing), Ain Soph (Infinite), and Ain Soph Or (Infinite Light).
Know Thyself - I-thought
On the most basic level, if we seek to know God, we must first and foremost know ourselves, for if we do not know ourselves we certainly cannot know God – this is an obvious truth often sorely overlooked by spiritual seekers. This is where modern psychology can be very useful to the Self-realization process, because it is all about knowing oneself and being oneself on the most basic human level, and this is the foundation for the unfolding of our Self-realization in Christ.
Gnosis is the direct perception of Reality or God. The most fundamental obstruction to this direct perception is our I-thought (self-grasping), which gives rise to all manner of preconceptions, preconditions and expectations; everything we think we know, who or what we think we are, and who or what we believe Reality or God to be – in other words, it gives rise to karmic vision, a distorted worldview. Thus, basically speaking, in the Ignorance, we all tend to live in our own world, our own little universe, all determined by the dominant I-thought of the moment, for better or worse. Rarely, if ever, does the ordinary person look and see Reality as It Is, or God as God Is; concepts of Reality and concepts of God obstruct the direct perception of Reality or God – indeed, they cause an illusion of separation from Creation and God.
In essence, the I-thought must be dissolved to look and see Reality as It Is or God as God Is, for so long as the I-thought remains, whether saint or sinner, all perceptions of Reality or God are, at best, distortions and partial truth, or at worse are complete falsehood.
When Ani (self) “becomes” Ain (no self) – when the sense of self disappears, so also does the division of subject and object, the “knower” and the “known,” and quite naturally and spontaneously there is direct perception: there is seeing, hearing, feeling, smelling, tasting, knowing, being; hence, True Gnosis. This is a state of the Divine I Am (Eheieh); hence, Pure Being, or the Natural State.
In this we may gain some sense of the power of Primordial Meditation, the very essence of which is Just Being – if we find we cannot abide in the purity of our being, then we engage one of the methods of Primordial Mediation to restore ourselves to Pure Being, the Pure Radiant Awareness, which is the very ground and nature of Consciousness.
Quite simply, so long as we grasp at the I-thought, and remain bound to preconceptions, preconditions and expectations, we look, but cannot see, we listen, but cannot hear, and unable to see and hear, we cannot speak – we are blind, deaf and dumb. (One cannot help but contemplate the Master’s healing of those who were blind, deaf and dumb on a metaphorical level in connection with this, or his resurrection of the dead – it is obviously one level of interpretation of the healings that appear in the Holy Scriptures.)
Of course, the point is not a permanent dissolution of the I-thought, but rather learning to flicker between Ani-Ain (or recognizing the flickering and relaxing into it while abiding awake and alert). In truth, the experience of Divine Illumination or Enlightenment – the Gnostic experience, is a very rapid flickering between Ani-Ain. This is the “Self-realization” we seek – the truth of Self and No Self at one and the same time; hence, Bornless Being.
Gnosis is the direct perception of Reality or God. The most fundamental obstruction to this direct perception is our I-thought (self-grasping), which gives rise to all manner of preconceptions, preconditions and expectations; everything we think we know, who or what we think we are, and who or what we believe Reality or God to be – in other words, it gives rise to karmic vision, a distorted worldview. Thus, basically speaking, in the Ignorance, we all tend to live in our own world, our own little universe, all determined by the dominant I-thought of the moment, for better or worse. Rarely, if ever, does the ordinary person look and see Reality as It Is, or God as God Is; concepts of Reality and concepts of God obstruct the direct perception of Reality or God – indeed, they cause an illusion of separation from Creation and God.
In essence, the I-thought must be dissolved to look and see Reality as It Is or God as God Is, for so long as the I-thought remains, whether saint or sinner, all perceptions of Reality or God are, at best, distortions and partial truth, or at worse are complete falsehood.
When Ani (self) “becomes” Ain (no self) – when the sense of self disappears, so also does the division of subject and object, the “knower” and the “known,” and quite naturally and spontaneously there is direct perception: there is seeing, hearing, feeling, smelling, tasting, knowing, being; hence, True Gnosis. This is a state of the Divine I Am (Eheieh); hence, Pure Being, or the Natural State.
In this we may gain some sense of the power of Primordial Meditation, the very essence of which is Just Being – if we find we cannot abide in the purity of our being, then we engage one of the methods of Primordial Mediation to restore ourselves to Pure Being, the Pure Radiant Awareness, which is the very ground and nature of Consciousness.
Quite simply, so long as we grasp at the I-thought, and remain bound to preconceptions, preconditions and expectations, we look, but cannot see, we listen, but cannot hear, and unable to see and hear, we cannot speak – we are blind, deaf and dumb. (One cannot help but contemplate the Master’s healing of those who were blind, deaf and dumb on a metaphorical level in connection with this, or his resurrection of the dead – it is obviously one level of interpretation of the healings that appear in the Holy Scriptures.)
Of course, the point is not a permanent dissolution of the I-thought, but rather learning to flicker between Ani-Ain (or recognizing the flickering and relaxing into it while abiding awake and alert). In truth, the experience of Divine Illumination or Enlightenment – the Gnostic experience, is a very rapid flickering between Ani-Ain. This is the “Self-realization” we seek – the truth of Self and No Self at one and the same time; hence, Bornless Being.
Christ Melchizedek: The Great Perfection
“Will matter be destroyed or not?”
The Savior said, “All nature, all formed things, all creatures exist in and with one another and will be resolved into their own roots. The nature of matter is resolved into is nature alone. Whoever has ears to hear should hear.”
Peter said, “Since you have explained everything to us, tell us also, what is the sin of the world?”
The Savior said, “There is no sin, but you create sin when you mingle as in adultery, which is called sin. That is why the Good came to be with you, to enter the essence of each nature, and to restore it to its root.” (Beginning of the Gospel of Mary)
We may gain insight into this teaching by considering the foundation of the Melchizedek teachings in our Gnostic lineage. Essentially, by “Melchizedek” is meant our Bornless Nature; more specifically, it indicates the realization of our True Essence and Nature, which is the True Essence and Nature of all that appears. Thus, more than a historical person, Melchizedek represents our True Being – the Christ Nature, or Divine Nature.
The Savior said, “All nature, all formed things, all creatures exist in and with one another and will be resolved into their own roots. The nature of matter is resolved into is nature alone. Whoever has ears to hear should hear.”
Peter said, “Since you have explained everything to us, tell us also, what is the sin of the world?”
The Savior said, “There is no sin, but you create sin when you mingle as in adultery, which is called sin. That is why the Good came to be with you, to enter the essence of each nature, and to restore it to its root.” (Beginning of the Gospel of Mary)
We may gain insight into this teaching by considering the foundation of the Melchizedek teachings in our Gnostic lineage. Essentially, by “Melchizedek” is meant our Bornless Nature; more specifically, it indicates the realization of our True Essence and Nature, which is the True Essence and Nature of all that appears. Thus, more than a historical person, Melchizedek represents our True Being – the Christ Nature, or Divine Nature.
What is this Divine Nature? It is the very Nature of Mind, Consciousness or Soul
Through Primordial Meditation and variations of Primordial Meditation, we learn to recognize and realize this Nature of Mind, which is called the Foundation or Primordial Ground; hence, we learn to rest the Mind in its Nature.
Using Primordial Meditation we can look into the Nature of Mind and, perchance, recognize the Essence, Nature and Energy (three qualities of the Nature of Mind).
Abiding in Primordial Meditation we can turn our attention to the thoughts and images arising, and seek to look and see the source from which thoughts arise. As we do this we see thoughts appear, abide and disappear from an apparent “nothing,” or what seems to be “nowhere,” like a great magical display – and we can find no source. Because we cannot find a source, we cannot call their source “something,” but because thoughts arise and something appears, we also cannot call the source “nothing” – rather, we must call it No-Thingness (Ain). If we actually meditate to look and see this, it is the recognition of the first quality of the Nature of Mind – its Essence, which is empty or void of substantial self-existence; hence, what we call the Ain Nature.
Using Primordial Meditation we can look into the Nature of Mind and, perchance, recognize the Essence, Nature and Energy (three qualities of the Nature of Mind).
Abiding in Primordial Meditation we can turn our attention to the thoughts and images arising, and seek to look and see the source from which thoughts arise. As we do this we see thoughts appear, abide and disappear from an apparent “nothing,” or what seems to be “nowhere,” like a great magical display – and we can find no source. Because we cannot find a source, we cannot call their source “something,” but because thoughts arise and something appears, we also cannot call the source “nothing” – rather, we must call it No-Thingness (Ain). If we actually meditate to look and see this, it is the recognition of the first quality of the Nature of Mind – its Essence, which is empty or void of substantial self-existence; hence, what we call the Ain Nature.
Ain Nature - No-Thingness
Contemplating this in meditation, we see that the source of thoughts cannot be found – their source is a great unmanifest. Likewise, we are observing how all phenomena arises, whether inwardly appearing or outwardly appearing, and we are recognizing the impermanent nature of all that appears – everything exists in a constant continuum of change or transformation; this is the very nature of the Reality-Truth-Continuum.
Essentially, this Ain Nature is the Nature of Mind, Consciousness or Soul, and it is the underlying nature of all that appears. If we examine any phenomenon closely, we find that it is completely interdependent and interconnected with every other phenomenon, and that it is inherently devoid of any independent or substantial self-existence; hence, the individual is inseparable from the universal.
In the same way, if we look to see the beginning or end of this Mind-Continuum, we can find to absolute origin or end. In truth, we find nothing “absolute” at all, save for the tendency of ever-becoming or flow of constant change itself. In this sense, the only absolute we discover is this Ain Nature and the Principle of Relativity – change itself is the absolute. Thus we cannot verify either eternalism or nihilism as the absolute Nature of Reality, for there is no absolute principle that is “something” or “nothing,” eternally existence or non-existent. What we witness is a Continuum of Being (or Beingness) that occurs as an Ever-Becoming. (This Being and Becoming are inseparable.)
If we continue this contemplation within meditation, even though we recognize the Ain Nature of Mind, and the Ain Nature of all phenomena arising, nevertheless phenomena continue to manifest, whether apparently internal or apparently external. Thoughts and images continue to arise, abide and dissolve in mind, and objects continue to appear – all within this infinite space of Ain, Nothingness. This perpetual tendency to self-generation, or a natural and spontaneous arising, is the second quality of the Nature of Mind, Consciousness or Soul – Ain Sof, the Infinite or One-Without-End.
Essentially, this Ain Nature is the Nature of Mind, Consciousness or Soul, and it is the underlying nature of all that appears. If we examine any phenomenon closely, we find that it is completely interdependent and interconnected with every other phenomenon, and that it is inherently devoid of any independent or substantial self-existence; hence, the individual is inseparable from the universal.
In the same way, if we look to see the beginning or end of this Mind-Continuum, we can find to absolute origin or end. In truth, we find nothing “absolute” at all, save for the tendency of ever-becoming or flow of constant change itself. In this sense, the only absolute we discover is this Ain Nature and the Principle of Relativity – change itself is the absolute. Thus we cannot verify either eternalism or nihilism as the absolute Nature of Reality, for there is no absolute principle that is “something” or “nothing,” eternally existence or non-existent. What we witness is a Continuum of Being (or Beingness) that occurs as an Ever-Becoming. (This Being and Becoming are inseparable.)
If we continue this contemplation within meditation, even though we recognize the Ain Nature of Mind, and the Ain Nature of all phenomena arising, nevertheless phenomena continue to manifest, whether apparently internal or apparently external. Thoughts and images continue to arise, abide and dissolve in mind, and objects continue to appear – all within this infinite space of Ain, Nothingness. This perpetual tendency to self-generation, or a natural and spontaneous arising, is the second quality of the Nature of Mind, Consciousness or Soul – Ain Sof, the Infinite or One-Without-End.
Ain Sof - the Infinite
In the same way that it is the nature of a mirror to reflect whatever appears before it, it is the nature of consciousness to generate both subtle and gross phenomena. Likewise, just as the nature of the mirror is unchanged by whatever it reflects, whether something beautiful or ugly, angelic or demonic, so also is the Nature of Mind unchanged by whatever appears in it. No taint, stain, trace, mark or impurity is ever left upon it – it is never bound, conditioned or changed by what appears. It encompasses everything, but is bound by nothing – completely Pure and Perfect, as It Is.
As we observe this radiant display of the Mind, Consciousness or Soul, we see that its Essence is Void, yet that its Nature is Self-generation; how it emanates is as Energy-Intelligence. Using the analogy of the mirror, how this energy manifests is akin to the images that appear in the mirror, which are the display of the mirror’s own intrinsic qualities visibly manifesting. Everything appearing in the mirror is an expression of its own Essence, Nature and Energy, which are inseparable from one another: the same is true of the Essence, Nature and Energy of the Primordial Ground – the Mind or Consciousness.
This Energy is also Intelligence, and is the principle of Awareness – the very fact that we can recognize the Ain Nature of Mind, and the Ain Sof quality of this Nature, is, itself, the third quality of the Nature of Mind – it is Awareness. This quality of Energy-Intelligence or Awareness is Ain Sof Or (Infinite Light).
In the same way that it is the nature of a mirror to reflect whatever appears before it, it is the nature of consciousness to generate both subtle and gross phenomena. Likewise, just as the nature of the mirror is unchanged by whatever it reflects, whether something beautiful or ugly, angelic or demonic, so also is the Nature of Mind unchanged by whatever appears in it. No taint, stain, trace, mark or impurity is ever left upon it – it is never bound, conditioned or changed by what appears. It encompasses everything, but is bound by nothing – completely Pure and Perfect, as It Is.
As we observe this radiant display of the Mind, Consciousness or Soul, we see that its Essence is Void, yet that its Nature is Self-generation; how it emanates is as Energy-Intelligence. Using the analogy of the mirror, how this energy manifests is akin to the images that appear in the mirror, which are the display of the mirror’s own intrinsic qualities visibly manifesting. Everything appearing in the mirror is an expression of its own Essence, Nature and Energy, which are inseparable from one another: the same is true of the Essence, Nature and Energy of the Primordial Ground – the Mind or Consciousness.
This Energy is also Intelligence, and is the principle of Awareness – the very fact that we can recognize the Ain Nature of Mind, and the Ain Sof quality of this Nature, is, itself, the third quality of the Nature of Mind – it is Awareness. This quality of Energy-Intelligence or Awareness is Ain Sof Or (Infinite Light).
Ain Sof Or - Infinite Light
In this way, through contemplation in meditation we recognize the Nature of Mind – Pure Radiant Awareness, which may also be called Being-Consciousness-Force.
These three qualities of the Nature of Mind, Consciousness or Soul may also correspond to Christos, Logos and Sophia, respectively, at the inmost essential level of Gnostic Christian teachings.
If we recognize this Bornless Nature of Mind – the Great Perfection, and we are able to abide in this Pure Radiant Awareness without attachment or aversion, all that arises in the mind naturally and spontaneously self-liberates, just as it is naturally and spontaneously self-generated: in the same way it spontaneously appears, it spontaneously disappears. Everything is resolved into its own root – its own essence and nature. There is no doer, no saint or sinner, there is no sin and there is no death – there is only Bornless Being, Christ Melchizedek.
This is the ultimate truth, the ultimate good.
What is the Good that enters into the essence of each nature to restore it to its root? It is the Light of Awareness, for all that arises it reintegrated by the Light of Awareness.
Of course, we must meditate and contemplate to recognize the Nature of Mind, Consciousness or Soul, and we must learn how to realize this Natural Perfection by repose in this Bornless Nature; intellectual knowledge of this is not enlightenment or liberation, but rather it must become experiential to enlighten and liberate the soul-stream.
Immaculate Conception
In light of this inmost essential teaching we might inquire into the need for outer and inner teachings, and associated practices, such as awakening the serpent power, generating the sacred heart of compassion, gnostic worship and such. These respond to the relative truth of the unenlightened condition, and provide a means by which various individuals might realize the ultimate truth of their Innate Perfection (Innate Enlightenment); hence, they are a response to diverse versions of karmic vision or obstructions to recognition and realization of the ultimate truth.
Essentially, outer, inner and secret teachings all aim at the realization of this ultimate truth, and all lead to the realization of this ultimate truth because this Truth, this Good, which we call Christ, Melchizedek, or Perfect Tzaddik, is the very Nature of our Mind, Consciousness or Soul. It is the present truth and good of our Inmost Being – the Divine I Am (Eheieh).
This Divine Nature in us is also called the Virgin Mother and Mother Sophia, for its recognition and realization is, in essence, the Immaculate Conception of Christ in us – the birth of Christ Consciousness in us.
In the light of this teaching we may say that the Master was born the Christ, though the recognition of the Christ occurred in the rite of baptism, in the Sacred Jordan; but so also are we born the Christ, though until the recognition and realization of the ultimate truth we are bound to appearances of relative truth and are not the Christ. This divine potential must be realized to be actual.
Christ is not born, for Christ is Melchizedek – the Bornless Nature, Bornless Being: “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains priest forever” (Hebrews 7:3).
In closing we can say this: In the Holy Kabbalah the most common terms for God are Ain, Ain Sof and Ain Sof Or; in the Melchizedek teachings we see the union of a theistic and non-theistic view – whether we approach by way of a theistic view or non-theistic view the ultimate truth remains the same: The Great Perfection, Christ Melchizedek.
May all beings be blessed to recognize their Primordial Perfection and experience the Great Ascension, amen.
Essentially, outer, inner and secret teachings all aim at the realization of this ultimate truth, and all lead to the realization of this ultimate truth because this Truth, this Good, which we call Christ, Melchizedek, or Perfect Tzaddik, is the very Nature of our Mind, Consciousness or Soul. It is the present truth and good of our Inmost Being – the Divine I Am (Eheieh).
This Divine Nature in us is also called the Virgin Mother and Mother Sophia, for its recognition and realization is, in essence, the Immaculate Conception of Christ in us – the birth of Christ Consciousness in us.
In the light of this teaching we may say that the Master was born the Christ, though the recognition of the Christ occurred in the rite of baptism, in the Sacred Jordan; but so also are we born the Christ, though until the recognition and realization of the ultimate truth we are bound to appearances of relative truth and are not the Christ. This divine potential must be realized to be actual.
Christ is not born, for Christ is Melchizedek – the Bornless Nature, Bornless Being: “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains priest forever” (Hebrews 7:3).
In closing we can say this: In the Holy Kabbalah the most common terms for God are Ain, Ain Sof and Ain Sof Or; in the Melchizedek teachings we see the union of a theistic and non-theistic view – whether we approach by way of a theistic view or non-theistic view the ultimate truth remains the same: The Great Perfection, Christ Melchizedek.
May all beings be blessed to recognize their Primordial Perfection and experience the Great Ascension, amen.