This is a symbolic reconstruction of a divine reality that is made accessible to the senses through imagery. A dramatic example of imaginary visions is the white light experience in which the Divine seizes the imagination in order to present Itself to the soul directly. Finally,active imaginary visions are those in which the self takes an active role.
These are rather like dreams or fantasies but, because they often accompany a psychological crisis, they are dynamic and dramatic. They are spontaneous, automatic expressions of intense subliminal activity and always have internal results in terms of change and movement towards new levels of consciousness. In this, they differ from the usual forms of daydreaming. Automatic writing is a form of involuntary expression that is much more questionable in that one must be discerning in order to be sure about the source of the information.
Many writers, under the influence of their muses, write this way. And the material may or may not be mystical. Probably the best way to judge a writing's authenticity is through its content.
If it is legitimate, the light, truth and love of the Divine One should be immediately obvious. On the other hand, if the material is dark, threatening or uninspiring, it is more likely to have emerged from the personal unconscious. Other aspects of illumination. Illumination is associated with a kind of introspection or introversion in that attention is turned inward to the Absolute Source.
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It comes out of and reflects the silence of contemplation and depends upon it for its stability. Regular meditation is necessary for its support and to open the psyche to the Beloved. Ecstasies and raptures are not uncommon in personalities that are suited to them. It is pretty clear that communication with a higher power is fraught with danger of invasion from ego and mental agendas.
In either Windows of the soul or Emergence of the divine child the earlier edition , do the White Light Exercise on pages When you have become familiar with this exercise, you may want to continue with The Transformation Session on pages In this stage of the mystical journey, the Beloved absents Itself completely from the seeker, and, after having enjoyed the presence of the One, this absence is deeply painful. Furthermore, the dark night may continue for years until all things that contribute to the separation from the Beloved have been eradicated.
The end of the dark night rests upon and depends upon a complete and irreversible and total surrender of the soul to Divine Will. Jesus' torment in the Garden of Gesthemene is a prototype of the dark night, and his surrender of self-will to God shows us the way out - crucifixion of the egomind.
This stage of development represents the consummation of the soul's love for God and God's love for the soul. It carries with it sublime light, incredible vitality, purification of all aspects of the soul by fire and a calling to return to the world to do God's work. It can take one of two forms: Individual selfhood disappears and is replaced by the substitution of a Divine Self that is totally inspired by the Divine One and active in its service.
Here we find the peace that passeth understanding and the outflowing of light from within that is so attractive to disciples. The person is suffused with Divine Love and speaks the Truth.
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Another aspect of the unified life is joy and happiness. Such people are invaribly cheerful even in the face of incredible difficulties because they are completely confident that the Divine One is in charge of the results. Prior to this, there has been continuous change in growth and spiritual progress much of it painful and discouraging.
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At this point, however, the divine light of the Beloved makes its appearance and, at least for a while, support and encouragement can be enjoyed. Illumination seems to fit with all that is going on at the fourth chakra level. Since we may expect to make our initial contact with Spirit in the heart center, we might also anticipate that meeting to be crowned with glorious light, warmth and love.
All of the wondrous changes that are emerging at this stage of mystical growth can be expected to manifest themselves. We are shown God's Love and can bask in the sunshine of Its favor for a time before resuming the climb to the heights.
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This is a period of assimilation, a time to take in and savor the new knowledge of who we are and where we are headed. There is time to make all the new learning our own and to find ways of expressing it in the world. It is also time to be kind to oneself. Remember that maitri means loving kindness. Sit for meditation for an hour or until your mind stops its chatter.
Then quietly move into prayer asking the Beloved to be present to you. You may want to try the following directions to assist you. First see what the setting is. Is it a garden. Is there water nearby?.
If so, in what form is the water?. Then, what does the temple look like?. What color is it and what materials is it made of? Is it open to the outside or is it closed in? How big is it? Now slowly and reverently begin to enter the temple. Stop on the threshold and look inside. What kind of light is in there?. Is there an altar?.
Bow deeply as a sign of respect and release of ego.
Then find a place to sit down and prepare to meditate. Make yourself comfortable and close your eyes. Wait patiently for the Beloved to reveal Itself. Allow your soul to call out for the Beloved. When you feel a sense of presence, greet the Beloved and express your gratitude for the blessings of your life. If you do not want to do it now, when the session is over write down what you can remember before doing or saying anything else. When the dialogue and any other action that wants to take place is completed, thank the Beloved for coming to you, wait until It leaves, bow again to the altar or center of the temple.
An inspirational encounter with the world of Christ, an uplifting study of the man, his times, and his teaching. Reveals how the true meaning of Jesus' teachings, as found in the canonical gospels and many of the apocryphal and other early Christian texts, is that of the ageless, eternal and mystic path to God.
Exhaustively researched from Old and New Testaments, the Dead Sea Scrolls, the writings of the Greek mystics, the gnostics, the Mandaeans, the Manichaeans and others of Jesus' era, it reflects the yearning of all Christians and seekers throughout the ages to penetrate the unresolved mysteries of their faith, and attain direct, personal mystic experience of God. By carrying us back to our beginnings, we see both the brilliance of essential Christianity and the distortions through which this tradition has been filtered through the ages.
It is a gold mine of new insights. Provides new interpretations of many parts of the New Testament that were previously difficult to understand. It certainly transformed mine! For me, it was as if all the confusing jigsaw pieces of Christianity which I just didn't understand suddenly fell into place. Everybody loves a good story. Parable and metaphor are the lynch pin of much of the world's greatest literature.
We use stories to understand the fundamentals of our humanity, fundamentals so deeply hidden they can otherwise remain unexpressed. The ultimate mysteries of our existence are the stuff of stories and parables: Why are we alive?
Seven Sufi Teachings to Light Your Way
While examining the mystics, Teresa of Avila, Bernard of Clairvaux, Meister Eckhart, Jan van Leeuwen, Richard Rolle, Jan van Ruusbroec, and Godfried Wevel, topics include, penitential spirituality, wisdom, art, heresy, the devil, feminism, and even belching. Whether you are reading these articles from general interest or pursuing academic research, I am confident you will find them as rich and rewarding as I have.
Each article is as ground-breaking as it is learned. They have each offered so much help with this issue, and I am extremely grateful. I argue that Rolle deployed anti-heretical language as a means of delineating what he perceived as the dangers that pursued intellectual inquiry.
Kiekens writes: By adding Wevel as a third protagonist in the Eckhart-debate next to Ruusbroec and Van Leeuwen, I moreover aim to shed light on the possible reasons why Ruusbroec and Van Leeuwen rejected any associations with Eckhart, even while the study of Eckhart in monasteries similar to Groenendaal — such as Rooklooster — was not considered problematic. By investigating these reasons, it will become possible to obtain a more in-depth view on the Eckhart-reception in Groenendaal in particular and in the Low Countries in general. She relies, therefore, on a pre-abstract form of communication.
He shows, for example, how this is related to smell, and also situated between silence and articulated speech. He then asks a series of questions, the answers to which are aimed at clarifying why Bernard chose the belch at all, and in the process provides five areas of response. This is followed by an extended analysis of the significance of joy as the affective stimulus to the belch.
Busman Jost looks at the appearance of the devil in The Interior Castle , beginning with the exterior of the castle before moving in turn from the first to the seventh dwelling places. Here we see the increasingly subtle ways in which the devil attempts to thwart the journey of the soul to God. Alongside this Whitehead examines what he calls a parallel creation , namely, Art and its nature of coming to be. Essentially and originally a thing has no existence and only is in the mind of the maker.
To be wise a wise person must participate in and be identical with universal Wisdom.