Awake or Asleep?

Are you awake or asleep? Of course I mean in the mystical sense. What is it to be awake, or asleep? And how can we tell? And if we're asleep, how can we wake up?

To be awake is to be aware. To be aware is to be in and beyond consciousness. If we are aware of the diversity that is the Cosmos, then we are in consciousness. If we are simply awareness itself, then we are beyond consciousness. If awareness itself, we are both conscious, and unconscious, and yet neither conscious, nor unconscious.
What does this mean spiritually, or mystically? To be asleep in the mystical sense is to be ignorant, and further, what we experience within consciousness is a mere dream of our own making. What is the difference between experiencing consciousness as in a dream, and being aware in conciousness as awake? The difference is in identification. What do you identify yourself with? Do you identify with the things of consciousness, including body and mind, as well as the world? Or do you identify yourself with something else, like awareness Itself?

Consciousness will be there, but this may either be our dream, or consciousness in awareness, which is a display of the very manifestations of the Real. When we know the Self, and have abnegated ourselves, then we will be aware, awake. Otherwise, we will be in a dream. This is not to say that the world is unreal, though in the absolute sense it is, because only God is Real, as He is pure Being, and all else is inference only. We project onto consciousness our inferences, and our thoughts, or mentality, and this becomes our world. And, with personal, or soulish (selfish) identification with the things perceived in consciousness, we have our dream.

What awakens us is gnosis, or direct knowledge, perceived without the mediation of the rational mind, though perhaps occuring in intellect/mind/nous. The means of gnosis may vary widely, but such knowings are the means of waking up, because we thenceforth become aware, and we can observe consciousness as such, without identifying with the things of consciousness. Why is this so important? Because, things considered apart from their Source, become an abstraction, and unreal, insofar as these things are existent in and as Being.

Of course, this is why for us to awaken to Pure Being, even the I Am, is to awaken fully, because we will be completely aware of what Is, identifying only with That, and not with the things contingently dependent thereon for existence.

It is in this way that we are awakened, seeing all things clearly as they are and have their existence in the Real. Any thing less, considered as independent from the Source Who is Being, is to continue on in our slumber.


Peace.

Toward a Pentecostal Mysticism

Within Christian mysticism, I've not really heard the term 'mysticism' or 'mystic' applied to any Pentecostal Christian. And yet, it seems, their spirituality is such that the name mystic, or mystical would be an apt description.

The hallmark 'speaking in other tongues' is very mystical in its application. The purpose of speaking in other tongues is to bypass the dianoia-mind (rational mind), and access the spirit directly. Also, when one is 'in the Spirit' as Scripture states, one is at that time open to all the gifts of the Holy Spirit, which Scripture lists 9 (1Cor 12). Not only so, but it was while the apostle John was in the Spirit, that He received his apocalyptic visions recorded in the book of Revelation.

I can say from an experiential standpoint that there are heights in the Spirit to which I would not have ascended had I not been baptized in the Holy Spirit, as a Christian, as evidenced by speaking in other tongues. I'm not saying that other mystical experiences could not be known by other Christian denominations which do not adhere to Pentecost, be they Catholic, or Protestant. But I am saying that there just are certain places in the heavenlies one cannot traverse without this experience. These places directly involve speaking, praying, or singing in tongues as Scriptures teach. This is obvious as some schools of thought exclude either the gifts, tongues phenomenon, or strictly limit tongues to some select few who receive this gift. (one may at this point reference my other blog, "In House" under the topic "Confusing the Gift with His Gifts" for clarification on this point in the Christian debate).

Yet I think, and implement in my own practice praying in tongues as part of my mysticism, to which was referred to in part in an earlier blog (pertaining to the neshamot). As part of what would be called dhikr in Sufism, or joppa, in Hindu and Buddhist mysticism, speaking in tongues helps to polish the heart in hopes of seeing God as Jesus spoke of (Mt 5). This also helps to refocus the mind when it strays as it invariably will during the first stages of practice, or in the practitioner who is yet undisciplined on the mystic path.

If you are Pentecostal Christian, and consider this as part of a mystical practice, just keep in mind that whether there be tongues they shall cease when that which is perfect is come (1Cor 13). Which means in our Quest that when the tongues have done their part in setting our self aside, and polishing our heart, there will come a time of silence. For us, this is soon after neshamah-behemot, and heshamah-nepheshi have been opened up, as subtlties, and we are now in a place of silence before Him, awaiting visions from Him.

Thank God for a means of setting aside the ego, and stilling the mind, and polishing the mirror of the heart through prayer and worship in tongues, as we may now await the divine Image.

Amen.

Detachment

In the mysticism of Meister Eckhart, there is the idea of detachement, which along with the Birth, and the Breakthrough form a dialectic for attaining, or rather, realizing mystical union with the One. These three things then are to be experienced in unison, or simultaneously as we seek divine transcendence.

For now, we will focus on the first aspect of this, detachment.


What is detachment? What does it look like practically? And how do we attain to this state? Let's answer each question:

1. What is detachment?

The opposite of this word would be attachment, grasping onto things. So detachment would be the letting go of things, non-grasping. This concept is very similar, if not identical to the Buddhist doctrine of non-grasping. In Buddhism, to have desire, or attachment is to suffer, because it reifies you into the World of Suffering called samsara.

For us, samsara would be the consciousness of the natural, and particularly of that personal world of self-awareness. If we grasp onto our ego, or who we think we are in ourselves, then we become reified, reincarnated if you will into the delusional world, the Maya of our own making. Meaning that in our consciousness, instead of His Presence, and the awareness of the Spirit, we are conscious of the flesh, and of the natural. We thus operate under the natural man, that is the soul, our "i". This is a 'reincarnation' in its true meaning, not in terms of a literal re-birth, but a reifying into the consciousness of the flesh, the natural, and ego-dominated constructs.

2. What does detachment look like practically?

Disinterestedness, or indifference toward self. Doing things simply based on love of God, others, and the expression of God and His will in the moment. Not doing anything for the sake of self, or for self-interest. Charles G. Finney (of the 2nd Great Awakening of the 19th century in America) often spoke of disinterested benevolence, loving God and others without interest to self; holding the goodness and well-being of God, and of others as being of more value than yourself, choosing this as an ultimate end in life.

We may ask ourselves, "In what I'm doing, do I have any self-consciousness about it? Is there any thought of reward for self, or avoidance of punishment?" Is there any thought of, "What's in it for me?" Now, as highly thought of as charities are, and philanthropy is, still, if there's any consideration for 'self', then there is attachment, and the good deeds are done interestedly, that is in self interest, rather than disinterestedly.

Someone who is detached works in the present moment out of love to God and others, with no thought for self. If opportunity arises for self-gratification, there will be a repulsion of such temptation, because there is no desire to reify the flesh, and delusion through attachment to the things of this world.

Denial of self is a not looking down on yourself, it is not looking at yourself at all. This is the attitude of one who seeks detachment from the things of this world. But where is pleasure? Someone may ask. All pleasure is derived in and from God, from Whom all blessings flow.

3. How do we attain a state of detachment?

To be sure, this is no easy task in itself, especially in the beginning. And perhaps for most of us it will be a life-long venture to fully become detached. Remember, this is only one aspect of realization of that Oneness with the divine nature, but it is definitely necessary. Every belief system that teaches any kind of mystical union will stress some form of detachment.

We can view the 'how to' of detachment in at least 3 points: Daily circumstances, self-emptying, prayer and meditation.

1) Daily circumstances: The Holy Spirit works through our day-to-day circumstances to bring about the sanctifying work of abnegation. How does He do this? Through situations and dilemmas that go cross-grain against our psychic dispositions, selfishness and personal prejudices. Now many things the Holy Spirit targets are things that may be quite natural in the eyes of the world. Like pride in our talents, and abilities, pride in our personal accomplishments, etc. Also the things in our soul that are of the flesh, like jealousies, pride, hatred, envy, etc.

These circumstances are meant to 'break' our soulish man, or strike at our soul-life, which is like an outer encasement trapping in the human spirit, and its powerful life. When the Holy Spirit accomplishes this, He can flow out from us, and we won't spoil His work through our life quenching, selfishnesses as it manifests through our mind, will and emotions.

2) Self-emptying: This is where, as Jesus taught us, humble ourselves, to allow ourselves to fall on, and be broken on the Rock, Who is Christ, (instead of having the Rock fall on us, grinding us to powder ~ see Mt 21:44). Also, Scripture speaks of pouring out ourselves, that is, our souls, like water before His face (Lam 2:19). One is reminded of the woman with the alabaster box. She first had to break it before she could pour out the precious contents upon the Lord Jesus (Mk 14:3).

First, we discussed brokenness, particularly that which is affected by the operation of the Holy Spirit through our circumstances. We ourselves fall upon Him, whether motivated by revelation, or by the aforementioned circumstances, to be broken. Then, once we're broken before Him, that is, the hardness of the alabaster box of our soul has been broken, we then are able to pour our selves upon Him, thus losing our soul-life, our self upon His Head. Then as a result , what comes forth when our self is thus poured out, is the fragrance of our spirit-man, and the divine life thereof. And this holy fragrance benefits all who are in the house (Jn 12:3).

This self-emptying is accomplished by seeking Him with all our hearts, and by letting go, giving to Him, anything that we ourselves are inclined to grasp onto, whether legitimate or sinful. We pour it all out onto Him our Beloved Lord, as a libation, a drink offering.

3) Prayer and meditation: We see how all these ways of detaching are inter-related, and overlap. We already touched on prayer in this regard. But anyway, in our daily prayer life, and in meditation, we have opportunity to yield ourselves to Him, to let go.

In prayer and meditation, we quiet ourselves before Him, and this is not easy. We want to think, feel, and we have our own agendas in prayer, a "grocery list" if you will. This is O.K., and certainly He wants to hear our concerns, and issues. I'm not talking about methods of prayer or meditation right now, just the purposes thereof.

Quietness, stillness, just abiding in His Presence, focused on Him, and Him alone. Thinking? Well, we're not advocating "mindlessness", as this is not really possible in ourselves anyway, and its by no means the goal. The Chinese Taoist term, wu-hsi, no mind, doesn't mean not thinking, but a not thinking on purpose. We allow thoughts to come in and out of our mind as clouds drift to and fro in the sky. This should be as free and effortless as breathing itself. But it requires a letting go.

The less of us, the more of Him, just as John the Baptist said, He must increase, but I must decrease. Jn 3.30. Emptiness allows Him to fill us up with His Presence. But in order to empty ourselves we must first let go, this is detachment.

Buddhism and Christian Consciousness

I started reading a book today, Thomas Merton and Buddhism, part of the Thomas Merton series by Fons Vitae. Its going to be a fascinating read.
I've been interested, and have studied for a number of years Buddhist thought, especially as it pertains to esoteric, or mystical application. In this regard, I have often thought how can I apply what I've learned in a Christian context, or incorporate into my Christian consciousness.

The ultimate in Buddhist thought is the Buddha nature in all things, that which is either pure Mind, or pure Emptiness. Well, this isn't so far from the Godhead of Christianity, as properly conceptualized, though It be beyond all conceptualization.
The Essence. The One. That is a couple of titles for what is ineffable.

What approaches this in Buddhism is the Dharmakaya, or Body of Dharma, as the ultimate Buddha-body, equivalent to Nirvana. Dharmakaya is the utmost body of the Trikaya, or three bodies of the Buddha. Thus to experience this is to apprehend, to partake of the divine nature, as 2Pet 1:4 speaks of. There are two lower bodies: Samboghakaya- Body of Bliss, or Enjoyment Body, and Nirmanakaya- Body of Appearance, or Magic Body, or Body of Illusion. These may correspond to our imaginal, and physical experiences respectively. But I wonder...

Though Dharmakaya definitely corresponds to the divine Essence, or even the Father, would not also Samboghakaya correspond to the Son, hence the Logos, and Nirmanakaya correspond to the Holy Spirit, as He renews the manifestation of the Logos on the physical plane in terms of existentiation?

Therefore, as a Christian, I would contemplate this by direct perception, or through faith, striving until one's eyes were opened, on each person of the Trinity, until that each Person is known in terms of its relation to the Essence of deity, which is Ultimate Being, equivalent to the Emptiness, and Pure Nature of Mind, only attainable through enlightenment, that is to say, gnosis.

Thus to realize the Holy Spirit's role to produce and maintain, to renew our physical phenomenal body; to realize the Son's role as giving us access to the Bliss of divinity, and overcoming, triumphant living, and consciousness, dwelling in heavenly realms; and the Father's role in Essence, and Truth beyond all duality, and entification, a true place of whatlessness.

God, help us to strive to taste and see that you are good, and that we may partake of your divine nature in the exact measure that our faith is willing to go. Thank you, in Jesus' name. Amen.