Ecclesia Pistis Sophia – South Africa Study Group

Gnosis: Inner Knowing

Gnosis: Inner Knowing  – Tau Malachi

I’ve been contemplating gnosis in the experience of supernal realization frequently lately, and while I do not find gnosis to be an intellectual knowledge as often proposed by many modern interpreters of gnosis and Gnosticism, I do find that there are different forms of gnosis in my experience, spiritual, mental, vital and physical, along with the supernal or supramental.

On a most basic level gnosis means “inner knowing,” and at every level of our being and consciousness we can and do experience various gradations of inner knowing. On a spiritual level gnosis occurs as an awareness or knowing of our innate connection to all beings and the source of being, and may include an awareness of spiritual realities and spiritual mysteries. On a mental level we may experience inner knowing through intuitions, inspirations and illuminations – inspired insights; and so also, through feelings and emotions we may experience inner knowing on a vital level, experiencing an endless depth of love and joy. Even on a physical level there can be an inner knowing of the Divine Presence and Power, the Light of the Messiah, the Spiritual Sun – distinct energetic movements in the body.

In the supernal or supramental this inner knowing manifests in a non-dual gnostic awareness, and it is an integral realization, taking up this gnosis or inner knowing on all levels of consciousness, spiritual, psychic and material.

In other words, there is a vast spectrum of gnosis or inner knowing – knowledge, understanding and wisdom arising on all levels of our being and consciousness during spiritual and mystical experiences; naturally so, for we are meta-dimensional beings whose consciousness or soul extends through the material to the supernal dimensions.

If we are to speak of a full and true gnosis of Christ, or to speak of a full and true Divine Illumination, then it would occur on all of these levels simultaneously – this being exactly what transpires in the process of supernal realization.

Here we may also say that gnosis is not just spiritual knowledge, but it implies understanding and wisdom also – Habad; devoid of understanding and wisdom, knowledge would have little power and would not be effective for salvation, or the enlightenment and liberation of the soul.

Needless to say, a “meta-gnosis” such as this is exactly what we are seeking as followers of the Way – a living gnosis on all levels of our being and consciousness, one that might transform all levels of consciousness.

This, of course, is the gnosis we witness embodied in the Risen Christ. 

The experience of gnosis is not as far removed from us as we might think, but rather as can and do experience various gradations of gnosis throughout our spiritual life and practice. Anyone who actively takes up the spiritual life and practice will experience gnosis of one kind or another, and if we consider what’s shared above about the experience of gnosis at various levels of consciousness, no doubt we will recall times when gnosis dawned, whether spiritual, psychic or material. Recognizing the experience of gnosis is important, for while cultivating spiritual humility, we also cultivate spiritual self-worth, or what may be called spiritual confidence in Christ – recognizing the experience of gnosis, our faith is bolstered, we learn how to consciously co-create the conditions to enter into the experience of gnosis, and we are able to give praise and thanks to God for the blessings of the Holy Spirit and the gifts she gives.

When we recognize our experience of gnosis, we shatter the klippah of the delusion of lack, or spiritual poverty, dispelling various forms of self-negativity, just as through spiritual humility we dispel klippot such as self-righteousness, arrogance and egoistic grasping at our spiritual and mystical experiences.

Second, in provisional explanations of experiences of gnosis and self-realization, realization tends to sound linear and fixed or static, leading to misconceptions that can obstruct and prevent realization or the illumination of the soul. In a play of integral realization our experience of self-realization is fluid and flowing – in a word it is dynamic, and rather than seeking to remain always in the loftiest peaks of consciousness, we seek to “run and return,” and cultivate the capacity to shift states of consciousness at will, as well as moving in harmony without attachment or aversion with the natural flows and ebbs in consciousness. This, to us, is the true play of gnosis and self-realization in Christ – you might say that it is entertaining an increasingly more rapid flickering between clarity and confusion, relaxing self-grasping, no longer attached to clarity or averse to confusion, but receiving the entire play in consciousness as the dance of the Shekinah of Messiah, all the radiant display of the wisdom of the Divine (Sophia).

All phenomena is impermanent – all reality is in a constant flux or change, and the same is true of consciousness itself, only we wish to recognize the empty ground of consciousness, the underlying essence and nature, the no-thingness, which is the same in all states of consciousness, expanded or restricted, clear or confused. It is this recognition that allows the more rapid flickering and shifts, and that dispels self-cherishing, attachment and aversion, invoking the experience of the peace and joy of Christ.

If various states of consciousness are inherently impermanent, then there is no goal in the way we might think of it – no fixed object of attainment; rather, if there is a goal, or an aim, it is the spiritual life and practice itself, the Life Divine, through which we are able to enter into a far more dynamic play of consciousness and experience various manifestations of gnosis – the Gnostic experience.

If we study and contemplate the gospels closely, and do not assume that Adonai Yeshua remains in any fixed or static state, as fundamental and orthodox forms of Christianity do, we will clearly see that from one time to another Master Yeshua speaks from different gradations of consciousness and gnosis, ranging from those of a very luminous and intelligent teacher (rabbi), to those of an illumined mystic and prophet (navi), to those of direct knowledge of God and conscious union with God (messiah) – we will see a true realized or enlightened individual. Likewise, while having deep and passionate faith in Yeshua as the Messiah, we will not fall into the common Christian error of making the person of a man into a false idol, or proclaim Christ as exclusive to him, but rather we will have true insight into the more subtle and sublime mysteries of Christ, and the play of the integral self-realization of the Christ-bearer in Christ, the Anointed of God (El).

Now, as we look and see the Perfect Tzaddik, Yeshua Messiah, we also see that radical transformations and developments in consciousness are possible, and we do recognize the potential for the possibility of incredible leaps in the evolution of our consciousness or soul – in him we do witness an astonishing embodiment of higher consciousness, and the Divine Presence and Power, the Holy Shekinah. We truly do behold an embodiment of Divine or Enlightened Being, but aware of the impermanence of all phenomena in consciousness, we know that this state of self-realization or enlightenment in Christ is fluid and flowing, and very dynamic – it is not a fixed or static state of being.

In this play, of course, always we must remember that ours is an integral realization that includes all levels of our consciousness and all actions and powers of life, spiritual, psychic and material, and likewise, that ours is a Union of Grace that is made effective through an active and dynamic surrender to the Shekinah of the Supreme, El Elyon – whatever developments might occur, whatever gradations of divine gnosis we might experience, it is Divine Grace, the Holy Spirit, that accomplishes them all.

In Christ we are called to cooperate and co-labor with the Mother Spirit in faith, hope and love – when we co-create the conditions for her to give birth to Christ Consciousness in us, or the Supernal Realization, she gives birth and the illumination of the indwelling Christ shines from within us.

In closing we may say, Christ is as near to us as our breath and the beat of our heart, and divine gnosis of Christ is innate to our soul – our journey is one of holy remembrance, the actualization of our true potential as we are in Christ and God Most High.

May we recognize and realize our repose in Christ in El Elyon, the Supreme. Amen.

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June 9, 2010 - Posted by | Gnosis - Inner Knowing | , , ,

2 Comments »

  1. Dikhr is Sufi for “remembrance of God.”

    Isn’t it what we do when we “realize” a truth within your selves? I guess that is like gnosis, the inner knowing of spiritual things we may not be able to accurately put into words, but we know it when we see and feel it.

    michael j

    Comment by contoveros | July 18, 2010 | Reply

    • Indeed, we realize truth through experience then vital sentimental faith becomes illuminated faith – an intuition of what can be – which gives us spiritual hope.

      Sophia

      Comment by verewig | July 19, 2010 | Reply


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