Tau Malachi: Quotes on Gnosticism

feileadhmor.wordpress.com

Interesting stuff – just thought I’d share.

“Gnostics, in general, are not trying to delineate a set of beliefs. The intent is to inspire the sacred quest for true gnosis and to provide keys through which true gnosis might be acquired.”

“Whether heaven or hell or a world of admixture, it is all a state of mind, a condition of consciousness-being. The kingdom of heaven is not a place, but a spaciousness in consciousness, just as hell is a severe confinement and limitation upon consciousness. There are worlds within worlds and worlds beyond, heavens and hells and spaces in between. All are an expression of consciousness-being, which is the radiant nature of consciousness, and all exist within consciousness.”

“It is, in effect, as though we forget who and what we most truly are, and thus must labor to remember ourselves and reintegrate ourselves to the state of the person of light who is united with divine being in the light-continuum.”

“The nature of one’s own consciousness is the same as the nature of God and Godhead and, therefore, to know God, one must seek to know oneself.”

“Death will come, as it has for all prophets and saints, but it will just be an appearance of departure-a transition to another mode of existence, no more or less real than falling asleep, only to dream and awaken again. Death, for the Gnostic, is not an end as much as a new beginning. Ultimately, death has no substantial reality, but is merely a natural moment of transition. Knowing this changes everything.”

“When seeking is based upon preconception, precondition, and expectations, upon who and what you think you are and who and what you believe reality or God to be, then seeking itself becomes an obstruction and what is sought cannot be discovered.”

“We share many of the same essential points of faith with sisters and brothers in mainstream churches, but we tend to venture deeper into esoteric and metaphysical dimensions of the Gospel, and as much as viewing Christ as the Savior, we also view Christ as the Gnostic Revealer, a teacher of a path to self-realization or enlightement. You might say we share advanced teachings of Christianity. We do have some views, beliefs, significantly different than those of mainstream Christianity, but we do not view differences as a conflict or contradiction – there is an outer, inner and secret Gospel, and for us the outer, inner and secret are completely interwoven. In our extended community, the EPS, we have some members who attend other, mainstream churches, as well as being members of our gnostic church.”

 

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Simply Let Them Go

-Beloved, have unity of spirit in prayer...- 1 Peter 3.8

How should one pray? John Tauler answers the question:

Every good person, when he intends to pray, should gather together to himself his external senses and look into his heart and mind to see that they are well focused on God. A person can do this in the highest, lowest, or intermediate manner. and to this end it is good for a person to examine very carefully what is most suitable and what most moves him to proper, true devotion; and let him then make use of his manner of work. But you should realize that whatever good person wants to engage in true, proper prayer, so that his prayer will truly be heard, must have already turned his back on all temporal and external things and on whatever is not divine, whether it be friend or foe, and on all vanity, whether it be clothes or jewels or anything of which God is not the true source. And he must separate his words and actions from all disorder, internal or external.

Often we are caught up in temporal matters and forget to set temporal things aside and focus on God. That has been happening to me over the last year. My study of the scriptures and historic theology became an idol and obscured my view of Jesus Christ and with Christ obscured my prayer life suffered. Pride in my own ability to hash out the deeper meaning of a text or passage left my soul barren and lifeless. Being focused on temporal things, like dispelling doubt or proving to others the truthfulness of the Reformed Confessions, was causing me to doubt and lack faith. The last few months I’ve focused my time on prayer instead of polemics, devotion instead of study, and just as He promised I was graciously brought back to prayer. 

This is how a person should prepare himself for true prayer. This is what St. Peter calls being one of spirit – that the heart and mind are attached completely to God alone, and that a person have the focus of his ground and spirit completely turned to God as present, and have a tender, benevolent attachment to God.

Children, everything we have, after all, we have from God. And how could it ever be otherwise than that we offer back completely everything that we have ever received from him with our interior focus and spirit, undivided and simple, turned toward him. And then one should engage all one’s facilities, interior and exterior, and should carry them up entirely into God.

A warning against ritualism and lack of zeal in prayer:

This is the proper manner of true prayer. And do not imagine that true prayer is when one babbles away outwardly with the mouth, reads the Psalter a lot, keeps vigils often, and fingers a rosary while one’s heart is running hither and yon. You should realize truly: all prayers or actions that hinder your spirit from praying should simply be let go, whatever they might be or be called, or however great or good they might seem, with the sole exception of prayers prescribed for those obliged by order or holy church.  Except for that, simply let go whatever else keeps you from true, essential prayer.

Yours in the Lord,

jm

“A 14th century Dominican, John Tauler was a renowned preacher of the middle ages. Although not as speculative or poetic as some of his contemporaries, Tauler’s sermons are among the noblest, showing his gift for clearly expressing spiritual truths. Inner Way is a collection of his festival sermons. Often called a Christian mystic, Tauler emphasized the “blessed contemplation” of God. However, his emphasis on divine contemplation was always tempered with practical advice for daily Christian living. Inner Way is consequently a true gem. It is historically valuable, spiritually enriching, and ideal for the liturgical season. Many believers–including Martin Luther–have found these sermons engaging and instructive. They are well worth the read.” Tim Perrine CCEL Staff Writer

“Mystical” Experience

This is a difficult subject to discuss considering my Reformed leanings, I mean, really…mystical experiences? These experiences started more than 15 years ago when I was young in the faith. I would spend every spare minute pouring over the scriptures, following scripture chains, reading tracts, short Bible studies, etc. always attended with repentance and prayer, sometimes even tears of sorrow over sin, or joy for the forgiveness I have in Christ. Over the years these experiences would happen after intense periods of prayer or intense studying of the sacred scriptures and theological works, but not always, that’s enough of an introduction.

hand sun

Here goes…

I’ll jump right in by explaining the very first experience I had over 15 years ago. At the time I had a job which allowed me to read throughout the day so I brought my Bible to work every shift and spent the majority of the day reading it. At the end of each day, after family time and everyone settled in, I would set time aside for prayer. Nothing crazy, just 30 minutes to pray and meditate. The first “mystical” experience I had took place after a time of fervent prayer. I wouldn’t say I did anything different, it was just time aside, a pattern I had been using for a few months at this point. I finished praying, and took the dog for her last walk of the day, this was my usual routine. As we walked our accustomed path I noticed a warmth or radiance to my surroundings. It was a pleasant fall evening, the sky was full of stars and I felt as if I was touching or apart of all that surrounded me including the stars above. It wasn’t trace like – just an experience.

When I looked up into the night sky it was as if I was united with all of creation and I lost my sense of time or space, just a deep connected-ness to God and creation. It’s difficult to describe or place into words, but it was similar to what you experience when you swim to the bottom of a pool and feel the water surrounding you, the water touching every part of your body. That night I felt as if I was rooted to the world with God and creation touching every part of my being. Throughout the experience I was overwhelmed with thankfulness to Jesus Christ. It was as if I was standing before my Lord, that I had entered the Holy of Holies and found myself complete in Him, in union with Jesus. The unity I felt with my Lord Jesus was humbling and overpowering. It’s difficult to say with any certainty how long this experience lasted, but it was a very happy, pleasing experience that really encouraged me fall deeper in love with Christ. After a time the experience faded somewhat. I wasn’t let down or disappointed when the experience was over, but I was further convinced of my need for Jesus Christ.

The experience I had that night stayed with me for a few days, the feeling of connected-ness, unity with God and creation through Jesus Christ, it all remained with me. Being somewhat of a bookworm I started to read up on mystical experience and found some confirmation of what had taken place in the writings of the Saints, especially the strangely beautiful experiences of God’s presence revealed to us in scripture. This mystical communion with Christ happened early in my Christian walk, I didn’t try to recreate the experience or avoid them. At the time I believed it was best to just let things happen, trusting in God. My reading and prayer routine continued and the experiences would continue to take place – often taking me by surprise. It could be during my walk home from work or while performing a daily task like getting the kids ready for bed. The feeling of thankfulness to Christ and unity with my surroundings would flood in and fill my soul with a sense of love that both lifted me up spiritually and humbled me at the same time.

A few years passed by and, as any good theology nerd, I read B.B. Warfield’s work “Mysticism and Christianity.” I was already leaning in the Reformed direction due to a plain reading of Romans 9 (among other passages), so I decided to shun all things mystical, convinced by Warfield’s good logical sense. Warfield wrote that a mystic was mute because they have feelings and not concepts. Fair enough. But I can’t help believing I understand better what it means to, “Serve the LORD with fear, and rejoice with trembling” or to, “Kiss the Son, lest he be angry, and ye perish from the way…” The concept of, “Blessed are all they that put their trust in him” is more real to me because of the experiential knowledge of these concepts Jesus Christ has granted me. I am convinced He supplies both head knowledge and heart knowledge!

For the past 15 or more years these mystical experiences have continue to take place and I am now thankful for them. After all, experiencing the risen Christ has deepen my love for Him, the scriptures and frequent participation in the Lord’s Supper. It sets me on my knees in a state of deeper repentance and prayer. If this makes me heterodox and I’m not convinced it does, or even that I am unique, may God have mercy upon me. May He guide me back to the narrow way. I’m not convinced I’m my experiences place me outside of the pale of Christian orthodoxy and so I’m ready to explore these experiences further. This confession may lead to more posts that many may consider heterodox, but please know that I still consider myself Reformed just not one that can walk in tight unanimity on the issue of my experiences of God.  May God forgive me where I error.

Yours in the Lord Jesus Christ who saves to the uttermost,

jm

PS: If you have any comments or thoughts on my post please leave them below.

PPS: No I have never done acid or any other illegal drugs. lol

PPPS: I’m hold on to some details – I’m not ready to share them yet.

Short Prayers

Wiki:Jacob-Böhme

Jakob Böhme (/ˈbməˈb-/;[2] 1575 – 17 November 1624) was a German Christian mystic and theologian. He was considered an original thinker by many of his contemporaries[3] within the Lutheran tradition, and his first book, commonly known as Aurora, caused a great scandal. In contemporary English, his name may be spelled Jacob Boehme; in seventeenth-century England it was also spelled Behmen, approximating the contemporary English pronunciation of the German Böhme.

Re-blog:

A Short Form of Prayer Before the Eyes of God

O great, unsearchable, holy God, Lord of all being, who in Christ Jesus, out of pure love for us, revealed your holy being in our humanity, I, a poor, unworthy, sinful man, come before your revealed face, in the humanity of Jesus Christ, even though I am unworthy to raise my eyes to You, and I implore You, and confess to You that I have been faithless and disloyal to Your great love and grace that You have given us.  I have forsaken the covenant that You, out of pure grace, made with me in baptism, in which You took me as a child and heir of eternal life.  I have led my desire into the vanity of this world, and defiled my soul thereby, and made it completely bestial and earthly, so that, because of the mire of the sin, my soul does not know itself, and sees itself wholly as a strange child before Your sight, unworthy to desire Your grace.  I lie as deep as my soul’s lips in the mire of sin and in the vanity of my corrupted flesh, and have only a small spark of breath in me that seeks Your grace.  In vanity I have thus become dead to myself so that, in this vanity, I dare not raise my eyes to You.

O God in Christ Jesus, who for the sake of poor sinners became man so that You could help them, to You I cry; I still have a spark of refuge for You in my soul.  I have not regarded Your purchased inheritance that through Your bitter death You purchased for us, and I have shared the inheritance of vanity in Your Father’s wrath, in the curse of the Earth, and am trapped by sin and half dead to Your kingdom.  I lie in weakness before your power, and angry death waits for me.  The devil has poisoned me so that I do not recognize my Savior.  I have become a wild shoot in Your tree and have devoured my inheritance from You with with the devil’s pits.  What shall I say before You, I who am not worthy of Your grace?  I lie in the sleep of death that has trapped me, and I am bound fast with three strong chains.  O help me, You Breaker of death.  I can and am able to do nothing.  I have become dead to myself and have no power before you, and dare not lift my eyes to you because of my great shame.  I am a defiled swineherd and have spent my inheritance with the false adulterous whore of vanity, wasting it in the lusts of the flesh.  In my own lust I have sought myself and not You.  Now I have become a fool in myself and am naked and bare; my shame stands before my eyes; I cannot hide it.  Your judgment waits for me.  What am I to say to You, You who are the judge of the world?  I have nothing more that I can bring to You.  Here I stand before You naked and bare, and fall down before Your face, and complain to You of my misery, and cry for Your great mercy.  Although I am not worthy, take me into Your death and let me die Your death in my death.  Strike down my assumed “I” and destroy by Your death my “I,” so that I no longer live, since in myself I only sin.  Kill the evil beast full of false cunning and self-desire, and redeem the poor soul from its heavy bondage.

O merciful God, it is because of Your love and patience that I am not already lying in hell.  I give myself up with my whole will, thought, and mind to Your grace, and ask for Your mercy.  By Your death I call out of the small spark of my life surrounded by death and hell, which open their jaws to me, and seek to swallow me up in death.  You have promised You will not put out the glimmering wick.  I have no other road by which to come to You than by Your suffering and death, because You have made our death life by means of Your humanity and have broken the chains of death.  Therefore I sink my soul’s desire into Your death, into the broken gates of Your death.

O great Fountain of the love of God, let me die to my vanity and sin in the death of my Redeemer Jesus Christ.

O Breath of the great love of God, revive my weak breath in me so that it may begin to hunger and thirst after You.  O Jesus, sweet power, in Your fountains of grace give my soul to drink the sweet water of eternal life so that it may wake from death and thirst after You.  O how it has become completely exhausted in Your power.  O merciful God, convert me; I cannot.  O Conqueror of death, help me to strive since the enemy holds me with his three chains and will not let my soul’s desire come before You.  Come, and take my soul’s desire into You.  Be my pull to the Father, and redeem me from the devil’s bonds.  Do not look upon my deformity, that I stand naked before You, and have lost my cloak.  Clothe my breath that lives in me and desires Your grace and let me once again see Your salvation.

O deepest Love of all, take my soul’s desire into You, and, by Your death, lead it into You out of death’s bonds through Your death into Your resurrection.  Revive me in Your power so that my desire and will begin to grow anew.  O Conqueror of death and God’s wrath, conquer my “I” in me.  Break its will, and crush my soul so that it is in fear before You, continually falling on the ground before You, and make it ashamed of its own will before Your judgment so that it may become an instrument obedient to You.  Bend it in death’s bonds; remove its power so that it wills nothing without You.

O God, Holy Spirit, my Savior in Christ, teach me what I ought to do so that I might turn to You.  Redirect my will in me to You.  Draw me, in Christ, to the Father, and help me so that from now on I might leave sin and vanity and nevermore enter into them.  Awake true sorrow for past sins in me.  Keep me in Your bonds, and do not let me loose from deaths.  Enlighten my spirit so that I may see the divine way, and continually walk in it.  Take me from myself and give me completely to Yourself alone.  Do not let me begin, will, think, nor do anything without You.  O how long, Lord, will I not be worthy of what I desire of You?  Let my soul’s desire dwell merely in the doorways of Your outer room.  Make it a servant to Your servants.  Preserve it from the horrible pit in which there is no solace or refreshment.

O God in Christ Jesus, I am blind to myself.  I do not know myself because of vanity.  In my blindness You are hidden from me, You who are yet close by me.  Yet Your anger that my own desire has ignited has made me dark.  Take the breath of my soul’s desire to Yourself.  Test it, Lord, and shatter it, so that my soul may reach Your beam of sweet grace.

I lie before You as a dead man whose life, like a small spark, hovers at his lips.  Ignite it, Lord.  Direct my soul’s breath to You.  Lord, I wait on Your promise, for You have said, As I truly live, I have no desire in the death of the sinner, but that he turn and live, (Ezekiel 33:11).  I sink myself into the death of my Savior Jesus Christ, and wait on You, Your word is truth and life.

Amen.

CALVIN ON POSTURE IN WORSHIP

Source: The Calvinist International

SITTING ON THE PROMISES? Portrait of John Calvin

Two of the more common gestural accompaniments of prayer and worship in Scripture are kneeling and the lifting of one’s hands.

In several places in the Institutes and his commentaries, John Calvin reflects on the usefulness of such practices for Christian prayer and sketches an outline of what it is that God intends them to do; or, rather, what God intends to do by them (and the notion of instrumentality will emerge as clearly having been of great significance for Calvin).

We tend, I think, in the Reformed world particularly, to assume that posture has very little to do with prayer, for a variety of reasons (e.g., an allergy to certain traditions with which we’d rather not be associated; an intellectualizing and cerebral impulse in worship that has as a frequent corollary, though not as a necessary consequence, a perhaps too easy alliance with forms that fall within our collective comfort zones; 1etc.). Others perhaps move in the opposition direction, believing that certain actions must be done at certain times, and that a failure to perform these actions makes prayer less, well, prayerful.

For Calvin, both positions are errors because both misjudge the nature of externals and their relation to the worship of the heart–the former too easily dispensing with them and therefore too quickly leaving them to one side, the latter giving them more weight than is due to them. Worship of God without the heart is useless; but, at the same time, what we do with our bodies is closely bound up with what we do with our hearts, and not in a symbolic way merely. The posture of the body ought to be emblematic of the posture of the heart, yes. But, ideally, the posture of the body serves to form the posture of the heart as well: posture, that is, has what we might call, in syntactical terms, both an indicative and a hortatory function. Kneeling is not just a sign of submission; kneeling aids in producing submission.

To approach more closely to what should be involved in thinking about this issue, let us look at some excerpts from Calvin, beginning with the Institutes. (END QUOTE)

For the rest of the article please visit The Calvinist International

Yours in the Lord,

jm

Divine Examination

The Soul Submitting to Divine Examination
the Sincerity of its Repentance and Faith.

Philip Doddridge, 

“Lord God! thou searchest all hearts and triest the reins of the children of men! (Jer. 17:10). Search me, O Lord, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, (Ps. 139:23-24). Doth not conscience, Lord! testify in thy presence, that my repentance and faith are such as have been described, or at least that it is my earnest prayer that they may be so? Come, therefore, O thou blessed Spirit! who art the author of all grace and consolation, and work this temper more fully in my soul. O represent sin to mine eyes in all its most odious colors, that I may feel a mortal and irreconcilable hatred to it! O represent the majesty and mercy of the blessed God in such a manner that my heart may be alarmed, and that it may be melted! Smite the rock, that the waters may flow, (Ps. 78:20): waters of genuine, undissembled, and filial repentance! Convince me, O thou blessed Spirit! of sin, of righteousness, and of judgment! (John 16:8). Show me that I have undone myself; but that my help is found in God alone, (Hosea 13:9), in God through Christ, in whom alone he will extend compassion and help to me! According to thy peculiar office, take of Christ and show it unto me, (John 16:15). Show me his power to save! Show me his willingness to exert that power I teach my faith to behold him as extended on the cross, with open arms, with a pierced, bleeding side; and so telling me, in the most forcible language, what room there is in his very heart for me! May I know what it is to have my whole heart subdued by love; so subdued as to be crucified with him, (Rom. 6:6); to be dead to sin and dead to the world, but alive unto God through Jesus Christ, (Rom. 6:11). In his power and love may I confide! To him may I without any reserve commit my spirit! His image may I bear! His laws may I observe! His service may I pursue! And may I remain, through time and eternity, a monument of the efficacy or his Gospel, and a trophy of his victorious grace!

“O blessed God! if there be any thing wanting towards constituting me a sincere Christian, discover it to me, and work it in me! Beat down, I beseech thee, every false and presumptuous hope, how costly soever that building may have been which it thus laid in ruins, and how proud soever I may have been of its vain ornaments! Let me know the worst of my case, be that knowledge edge ever so distressing; and if there be remaining danger, O let my heart be fully sensible of it, sensible while yet there is a remedy!

“If there be any secret sin yet lurking in my soul, which I have not sincerely renounced, discover it to me, and rend it out of my heart, though it may have shot its roots ever so deep, and have wrapped them all around it, so that every nerve shall be pained by the separation! Tear it away, O Lord, by a hand graciously severe! And by degrees, yea, Lord, by speedy advances, go on, I beseech thee, to perfect what is still lacking in my faith, (l Thess. 3:10). Accomplish in me all the good pleasure of thy goodness, (2 Thess. 1:11). Enrich me, O Heavenly Father, with all the graces of thy Spirit; form me to the complete image of thy dear Son; and then, for his sake, come unto me, and manifest thy gracious presence in my soul, (John, 14:21, 28), till it is ripened for that state of glory for which all these operations are intended to prepare it Amen.” – The Rise and Progress of Religion in the Soul

Commune With God

Psalm 4:4 “Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.”

Psalm 63:6 “When I remember thee upon my bed, and meditate on thee in the night watches.”

Psalm 16:7 “I will bless the Lord, who hath given me counsel: my reins also instruct me in the night seasons.”

Psalm 119:147 “I prevented the dawning of the morning, and cried: I hoped in thy word.”

Occasional Meditation

Thomas Manton:manton

There is that which we call Occasional Meditation, which is an Act by which the Soul Spiritualizeth every Object, about which it is Conversant. A Gracious Heart is like an Alymbeck, it can distil Useful Meditations out of all things it meeteth with. Look as it seeth all things in God, so it seeth God in all things. Our Lord at the Well discourseth of the water of life, Iohn 21.10. At the Supper of the Pharisee one discourseth of eating bread in the kingdom of God, Luke 14.15. There is a Chemistry and Holy Art that a Christian hath, to turn Water into Wine, Brass into Gold, to make Earthly Occasions and Objects to minister Spiritual and Heavenly Thoughts. God trained up the Old Church by Types and Ceremonies, that upon a Common Object they might Ascend to Spiritual Thoughts; and Our Lord in the New Testament taught by Parables and Similitude taken from Ordinary Functions and Offices among Men, that in every Trade and Calling we might be employed in our Worldly Business with an Heavenly Mind, that whether in the Shop, or at the Loom, or in the Field, we might still think of Christ and Heaven. There is a Parable of Merchant-Men, a Parable of the Sower, a Parable of a Man calling his Servants to an Account; in all these similitudes Christ would teach us, that we should still think of God and Heaven. So small a matter as a grain of Mustard-seed may yield many Spiritual Applications. Sermons on Genesis

‘a mystery to myself’

A quote worth a few moments of your time taken from, “What Will Ye See in the Shulamite?

Are you not often a mystery to yourself? Warm one moment, cold the next; abasing yourself one half-hour, exalting yourself the following; loving the world, full of it, steeped up to your lips in it to-day; crying, groaning, and sighing for a sweet manifestation of the love of God tomorrow; brought down to nothingness, covered with shame and confusion, on your knees before you leave your room; filled with pride and self-importance before you have got down stairs; despising the world, and willing to give it all up for one taste of the love of Jesus when in solitude; trying to grasp it with both hands when in business.

What a mystery are you!

Touched by love, and stung with enmity; possessing a little wisdom, and a great deal of folly; earthly-minded, and yet having the affections in heaven; pressing forward, and lagging behind; full of sloth, and yet taking the kingdom with violence! And thus the Spirit, by a process which we may feel but cannot adequately describe, leads us into the mystery of the two natures, that “company of two armies,” perpetually struggling and striving against each other in the same bosom. So that one man cannot more differ from another than the same man differs from himself. But do not nature, sense, and reason contradict this? Do not the wise and prudent deny this? “There must be a progressive advance,” they say, “in holiness; there must be a gradual amendment of our nature until at length all sin is rooted out, and we become as perfect as Christ.”

But the mystery of the kingdom of heaven is this, that our carnal mind undergoes no alteration, but maintains a perpetual war with grace: and thus, the deeper we sink in self-abasement under a sense of our vileness, the higher we rise in a knowledge of Christ; and the blacker we are in our own view, the more comely does Jesus appear. J. C. Philpot (1802 – 1869)

divider

I think Philpot lays blame for sin upon our own inclinations to sin. He is placing less emphasis on outside influences for we are the evil ones who sent Christ to the Cross and decide to sin daily. Philpot is telling us that we need to understand our inability to progress in holiness. We are in a constant struggle to bring our minds and bodies into subjection to Christ.

Isn’t that what Romans 7 is all about?

How can I know what is right and godly and do otherwise? How can I stand before God forgiven in Christ and still sin? How can I almost burst with love for God and fail to keep His commandments even…though I love Him and know His will and way is best? Philpot’s experiences of grace are similar to my own, God help me, God have mercy where I am wrong but I am ‘a mystery to myself.’

Yours in the Lord,

jm