4 Video Clips That Will Change the Way You Look at the World

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4 different clips about consciousness, spliced together, that will completely change the way you look at the world.

The first clip, is taken from Charlie Chaplin’s 1940 feature film, The Great Dictator, and this cathartic monologue states:

“I’m sorry, but I don’t want to be an emperor. That’s not my business. I don’t want to rule or conquer anyone. I should like to help everyone – if possible – Jew, Gentile – black man – white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness – not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way.

Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost….

The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men – cries out for universal brotherhood – for the unity of us all. Even now my voice is reaching millions throughout the world – millions of despairing men, women, and little children – victims of a system that makes men torture and imprison innocent people.

To those who can hear me, I say – do not despair. The misery that is now upon us is but the passing of greed – the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. …..

Soldiers! don’t give yourselves to brutes – men who despise you – enslave you – who regiment your lives – tell you what to do – what to think and what to feel! Who drill you – diet you – treat you like cattle, use you as cannon fodder. Don’t give yourselves to these unnatural men – machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts! You don’t hate! Only the unloved hate – the unloved and the unnatural! Soldiers! Don’t fight for slavery! Fight for liberty!

In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” – not one man nor a group of men, but in all men! In you! You, the people have the power – the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.

Then – in the name of democracy – let us use that power – let us all unite. Let us fight for a new world – a decent world that will give men a chance to work – that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfil that promise. They never will!

Dictators free themselves but they enslave the people! Now let us fight to fulfil that promise! Let us fight to free the world – to do away with national barriers – to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers! in the name of democracy, let us all unite!”

Watching this video now, especially with the current climate surrounding our world, the lesson we must carry is the notion of finding communion by uniting despite our differences. The tie that binds us all is the desire for love, acceptance, and freedom. When we dissolve the barrier of ego, and see one another for who we really are, we can overpower any obstacle and create the world we wish to see come to fruition.

The second clip comes from My Dinner with Andre, a film from 1981. This conversation is yet another self fulfilling prophetic piece of art. It provokes the question of what “freedom” really means, and forces us to ask the question if we are prisoners, or if we are really are our own wardens?

The third clip is from the film Network, a 1976 movie about a fictional television network.  The central character, Howard Beale “wakes up” and realizes just how messed up things have gotten, and he “is mad as hell, and not going to take it anymore”. This clip segues into the final video which was taken Dylan Ratigan’s 2003 stand against the corruption of the central banking system. He, like Beale, seemed to have experienced his own awakening, and decided to take a stand by voicing his opinion on just how unethical the current states of affairs has gotten.  

When we look to the past, and think about our present, we must analyze our current individual stance on the nature of our reality, so that we can create a better future for the common good.

All of life is thesis, antithesis, and synthesis. Moving forward, if we synthesize the opposing issues we face – we can find a proper balance and harmony that can bring us into a new renaissance. All change comes from within, and once the within is worked on, the without will begin to transform. Look within, identify your purpose, and move forward in confidence. The past gives us clues, the present gives us clarity, and the future will succeed if we proceed from a level of higher consciousness with confidence in our conviction.

Source:

http://www.evolveandascend.com/new-blog-1/4-clips-that-will-completely-change-the-way-you-look-at-the-world

http://www.wakingtimes.com/2015/06/28/4-video-clips-that-will-completely-change-the-way-you-look-at-the-world/

 

This article is offered under Creative Commons license. It’s okay to republish it anywhere as long as attribution bio is included and all links remain intact.

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The Dalai Lama and Buddhist Science

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Gene Hart 

Why does consciousness seem to complicate reality? – A question that arose in my mind upon hearing that His Holiness the Dalai Lama was coming to England to spread his teachings of non-violence. The Dalai Lama, spiritual leader of Tibetan Buddhists, was visiting Manchester to share his wisdom and knowledge, something which he has dedicated his life to doing around the world. Despite leading a life of peace, he has had his share of drama, being in exile since 1959, due to the Chinese government taking over Tibet. Since losing their country, Tibetans have stayed loyal to the Dalai Lama, claiming that they feel alone without him – a bond between a leader and his people we rarely see today. Both have been pleading honorably for Tibet’s independence. Furthermore, the Dalai Lama has been trying to establish a democratic system of governance, speaking with countless world leaders. Parallel to this His Holiness works for the promotion of moral values, harmony and respect for religions throughout the world; not preaching on Buddhism, but teaching how to promote inner happiness and Buddhist science, to which many people take an interest. I had the pleasure of participating in several talks by His Holiness over a period of four days.

I joined a news conference on the morning of his arrival. It’s not every day you see a Buddhist monk being exposed to apprehensive press taking 100 pictures a second. However, like a true Zen master, he seemed barely distracted. I thought how, if every person in the room was of a calmer nature, this would have given him a warmer welcome to a more enlightened country, but then this country thrives off media consumerism.

Immediately, he expressed the purpose of his visit: to spread his message of non-violence, the value of dialogue, universal responsibility and expressing his views on modern education:

“We should implement the teachings of compassion, tolerance and forgiveness by teaching scientific moral education not based on religious beliefs. This has the potential to bring harmony to the basis of human life on all levels. Furthermore, I will be talking about the nature of reality; such as what is really happening in any situation at a fundamental level.”

Why does consciousness seem to complicate reality? – A question that arose in my mind upon hearing that His Holiness the Dalai Lama was coming to England to spread his teachings of non-violence. The Dalai Lama, spiritual leader of Tibetan Buddhists, was visiting Manchester to share his wisdom and knowledge, something which he has dedicated his life to doing around the world. Despite leading a life of peace, he has had his share of drama, being in exile since 1959, due to the Chinese government taking over Tibet. Since losing their country, Tibetans have stayed loyal to the Dalai Lama, claiming that they feel alone without him – a bond between a leader and his people we rarely see today. Both have been pleading honorably for Tibet’s independence. Furthermore, the Dalai Lama has been trying to establish a democratic system of governance, speaking with countless world leaders. Parallel to this His Holiness works for the promotion of moral values, harmony and respect for religions throughout the world; not preaching on Buddhism, but teaching how to promote inner happiness and Buddhist science, to which many people take an interest. I had the pleasure of participating in several talks by His Holiness over a period of four days.

I joined a news conference on the morning of his arrival. It’s not every day you see a Buddhist monk being exposed to apprehensive press taking 100 pictures a second. However, like a true Zen master, he seemed barely distracted. I thought how, if every person in the room was of a calmer nature, this would have given him a warmer welcome to a more enlightened country, but then this country thrives off media consumerism.

Immediately, he expressed the purpose of his visit: to spread his message of non-violence, the value of dialogue, universal responsibility and expressing his views on modern education:

“We should implement the teachings of compassion, tolerance and forgiveness by teaching scientific moral education not based on religious beliefs. This has the potential to bring harmony to the basis of human life on all levels. Furthermore, I will be talking about the nature of reality; such as what is really happening in any situation at a fundamental level.”

Everyone laughed when he used an example of the press, saying that they may all seem pleasant, but at a more fundamental reality, they could just be looking for gain and money.

“I am not here to popularize the Buddhist religion but to respect all religions. The 20th century was one of violence; the 21st century should be one of dialogue. Why do we not see the world as one entity rather than separate places of people… wouldn’t this diminish the violence?”

Afterwards, questions were asked by the press. To my curiosity, the questions all came off the topic of what he was talking about. All the questions were about economic problems and the conflict between him and China. Although these may be concerning issues in mainstream modern news, I felt that they could have found the answers they were looking for through the objective attitude that the Dalai Lama was displaying. Nevertheless, every answer was expressed in a highly detached manner:

“Despite being in a world of tough economic times each must lead a life of compassion.”

Afterwards, he came down to have a handshake with the press. As he approached me, he gave me a two-handed handshake and looking at my dreadlocks, he asked what kind of hairstyle I had. Everyone laughed. Noticing my appearance he asked where I originated from; I replied that my mum came from the Philippines. He remained silent for a moment looking into my eyes. I felt a tranquil presence come over me, and then he proceeded. The intellect and true power of this man was apparent. I was very excited for the next three days of his upcoming teachings to the masses.

The first event was free to ages 15-25. It filled over 10’000 seats in Manchester’s MEN Arena. The Dalai Lama was presented to the stage by actor and comedian Russell Brand; the Dalai Lama entered with a happy, humorous nature and received a lively loving audience. He was impressed with the amount of people who turned up. During his talk, he touched on many subjects including: the reason behind why our species is lacking from compassion and happiness, “Most unhappiness comes from the sense of self-importance and self-centeredness;” how to use dialogue rather than violence; and the relationship between thinking and emotions. Moreover, he expressed how we can perceive ourselves and everyone else on different levels of identity and significance. Using himself as an example, he said that on one level, he was a cellular human. However, on the subsequent level, he is a man, then on the next level, he is a Buddhist Monk, and finally, comically expressing – he is the Dalai Lama. In the laughter of the audience, I felt anyone who was expecting a boring preaching session was in-fact delighted to find such an amusing and honest man. He spoke about things which we could all relate to as human beings.

“For us to live harmoniously we must live and conceptualize compassionately with the ‘human level’ of experience. In this way, we cultivate an authentic realistic way of being, expanding consciousness to finer levels of experience, moving us away from a level of consciousness that emotionally attaches itself to identities, for instance, thinking of ourselves as being greater or inferior to others, which can limit deeper levels of relationship.”

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He emphasized the importance of cultivating an ‘analytical mind-set’ to develop our sense of skepticism about all things and to think reasonably, scientifically and morally. He went on to say there are two types of meditation. Firstly, stabilizing meditation – which focuses on nothingness, awareness and healing. This allows you to become devoid of mind, which is known as ‘clear light’ or ‘luminosity’ in Buddhism. This purity of mind is Nirvana and gives way to expanse of mind and consciousness. The other type of meditation is analytical meditation – which he explained is the key to understanding, and we do it as part of our nature such as when we are studying or contemplating life. This certainly shed some light for me on distinguishing the types of awareness in everyday life.

“However, it is easy to misinterpret reality. The analytical mind can come to a distorted way of knowing. At the root of all distorted perception is ignorance. An example of this would be of people who perceive impermanent things to be permanent, i.e. material objects. In doing so, we can become attached to things whether it be material or thought forms.”

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An interesting fact which struck me: a scientist, with whom the Dalai Lama spoke, said that there are an estimated six billion different perceptions about the world, all defying each other. So how can we know which ones are factual? He said to cultivate what he calls the ‘ultimate perception of reality’, we must question and contradict every view we have with defying ones to come to a more realistic, natural way of knowing.

Another event with the Dalai Lama was named ‘Being western – being Buddhist’ and included a panel of 5 western Buddhist practitioners. This was a Q&A event about any aspect of Buddhism. The panel was surprised to find such a large audience. They only expected a few hundred people to turn up but over 4,000 participated. It is obvious that Buddhist interest is flourishing at an accelerating rate in the western world. One of the answers which caught my attention was from a man who told a story that he once took a group of Monks through a prison where he worked. As they walked through, the prisoners hurled abuse at them, and the man said to the Monks that this must be the worst place to practice Buddhism. In fact, they replied saying it is a perfect place to practice, adding that the best place to practice is in a place of suffering, and the prison was abundant in suffering. A significant message I thought. We conceptualize spirituality as different from everything else. It seems that we are unable to learn vital information from all things. As long as humanity continues to identify all experience as separate, we ignore the fact that all experience can be our spiritual teacher, not just school, books or going to see the Dalai Lama. The Dalai Lama had also expressed this when he said:

“We should pay particular compassion to people that we wouldn’t usually take a liking to, i.e. criminals, people who get shunned in community. As well as this we should see close relations (who give us pain and suffering) as spiritual teachers in order to analyze experiences. For example, during an argument, check to see if there is any intelligent thinking going on rather than just defensive emotion.”

I think people who participated in these events who had a general problem with religions were surprised to find the Dalai Lama talking about the negative sides of religious beliefs such as God. He also expressed his attitude towards his religion, which I found very viable for all religious people:

“I am Buddhist, but there is no attachment to Buddhism, if there is attachment you become biased; you start to become suspicious about other faiths and start to close your mind to other possibilities. It’s very helpful to have the ability to appreciate other faiths as well as your own.”

After three days of the Dalai Lama connecting, laughing, philosophizing, articulating universal energy, he went on to his next destination in the UK to spread his light.

Why must the Dalai Lama travel across the world discussing our problems? Why does consciousness complicate reality? Are we fooling ourselves for a reason, a purpose? Do we really know deep within ourselves the ultimate truth? Where does common sense originate from? An ‘all-knowing source’? If it is, then we surely have all the answers we need within ourselves. However, it seems evident that the human race currently lives through a perception far-off the ‘cellular human level’ as we tend to seek spiritual understanding from sources we regard as ‘spiritual’. You could say the Dalai Lama was not teaching, but reminding people of what we already know. How have we lost this simple universal wisdom that he was expressing? Are our habitual ego-driven minds holding us back from seeing the truth?

Did you know that there is an inherent nervous system within the heart made up of 40000 neurons similar to brain neurons? Research shows it can learn, remember, feel and sense independently. Maybe in this ‘brain in the heart’ lies the simple universal truth of compassion that the Dalai Lama was expressing.

During the first event, a video of a Mayan woman was played to the audience before the Dalai Lama was presented to the stage. She spoke about her people who predicted an era of peace and harmony around the year 2012. The possibility struck me that the Dalai Lama also sensed this shift happening. Is he going around the world to accelerate the process of the evolution in consciousness? Only time will tell.

After the four days, I was left with a great sense of admiration for the Buddhist religion. Cultivating a fully awakened mind benefits all fellow sentient beings, and as long as every sentient being endures suffering, the practice of Buddhism will remain to dispel and endure the miseries of the world. However, I think that once humanity reaches a tipping point in the awakening of the human psyche, it will flourish in a sense of connectivity, expansion, abundance and purpose.

“Whatever seems impossible now may be a reality in 100 hundred years.”Nagarjuna

About the Author

Gene Hart is a dedicated yogi currently studying Philosophy at Manchester Metropolitan University, UK. He is most interested in the multidimensional nature of the universe. Through extensively practicing meditation and out of body exploration, he investigates the links and relationships between the non-physical and physical; dreams, thoughts, emotions, and the root, or essence, of all reality and existence in its entirety. You can reach him at genephart@gmail.com.

This article is offered under Creative Commons license. It’s okay to republish it anywhere as long as attribution bio is included and all links remain intact.

Passion of Sophia – Gnostic Creation

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In the two slightly different tellings of the Gnostic creation story we have at the center our Divine Mother Sophia. Before we get to the shortened Passion of Sophia we really need to know a little more about Gnosticism, starting with Sant Mat.

The term Sant Mat literally translates as the Path of the God-Realized. A Sant is defined as an individual that has attained to the highest spiritual potential to which any human can aspire – complete self-knowledge and God-realization. This spiritually transfigured being, is commissioned by his own Sat Guru, as the literal embodiment of the Sat Purusha, the True God, sitting in all humility amongst humanity. His way, according to Sant Mat, is that of love, forgiveness and compassion. He teaches the necessity of individual spiritual awakening through certain methods of meditation practice. He also teaches the cultivation of ethical virtues including strict vegetarianism as an essential aspect of ahimsa, the virtue of non-violence.

One of the cardinal functions of a Sat Guru is to absolve through his own grace, sympathy and suffering, the accumulated karma of the spiritual aspirant, referring to the cycle of action and reaction that keeps the soul bound in creation, and is the motor force of the wheel of birth and death, the cycle of reincarnation. Without this forgiveness of the karmas of the past, there can be no liberation, for the soul remains ever bound in the karmic wheel. Therefore the guru, as the Word-made-flesh, the embodiment of Spirit incarnate in human form, plays a critical and central role in Sant Mat, and is regarded as an absolute prerequisite on the path of spiritual liberation.

The spiritual practices taught by the Sant: meditation on the inner spiritual Light and Divine Music. The spiritual practice is based on the belief that creation emerges as a state of vibration having two aspects: Light and Sound, termed the God-Into-Expression power, as its true nature is consciousness itself. The spiritual aspirant is guided into contact with the lowest links of these spiritual principles, as they represent the fundamental and formless nature of spirit and regarded as a direct contact with spirit. The first method involves meditation on the Ajna Chakra or third eye, while repeating a mantra consisting of five names, given by the Spiritual Master. These five names relate to the five major divisions of creation and are imbued with the spiritual power of the Sant who has attained each of these stages. They are also said to confer protection on the inner spiritual planes. Meditation at this center, leads to the awakening of inner vision and revelations of light.

The second spiritual practice is meditation on the inner spiritual sound. This practice does not involve any mantra, but attunement within to inner harmonics that first are heard on the right side, then gradually seems to come from above, changing character at each stage and having the quality of dramatic musical tones.

The practice of meditation on the Light and Sound principle as the fundamental worship of spirit, can be traced through various schools of Sufism, through the ancient Upanishads of India, through the practices and references of the Pythagorans and in the Egyptian Book of the Dead itself. It can also be found in the writings of the Gnostics: “I cast a Sound into the ears of those who know me. And I am inviting you into the exalted perfect Light.” – Trimorphic Protennoia

The Sant’s teach that their path has been maintained in its pristine form, unchanged and unchanging in its spiritual principles and practices, and as ancient as humanity. However, its outer expression and terminology has taken different forms according to the circumstance of the time. Kirpal Singh quoting Hazur Baba Sawan Singh in his biography of Hazur: “True Saints are not fastened to any religious sect or dress. They are free personalities. They are neither a party to one nor a foe to the other.”

In other words, in the mind of the Sants, they regard the spiritual teaching as universal, not a distinct sect or cult, but a basic spiritual dharma or truth teaching that is for all humanity regardless of their cultural/religious background. Therefore, they are not tied to any place, time or religious identity but adapt to the environment of the time.

Gnosis is a term synonymous with the Sanskrit term Gnana, and distinguishes direct spiritual realization from belief based on faith alone. As the Christian church grew and attempted to standardize, socialize and politicize its beliefs and doctrines, these mystic schools of Christian thought were increasingly viewed as heretical. Over several centuries, the church gained political power, suppressed the Gnostics and systematically destroyed their works. It was only in the latter part of the nineteenth century that original Gnostic writings came to light. In the early nineteen forties the remains of an entire library of Gnostic literature was found buried near the village of Nag Hammadi in Egypt.

The esoteric spirituality of the Gnostics existed within the setting of a great cosmic drama in which humanity is held captive by a creator God who functions through the rule of law (karma), and seduces man into his false worship. Yahweh is one of the many names of this false God. The True God on the other hand is a transcendent and Unknowable Absolute whose realm is the true place of spiritual liberation and whose nature is truth, love and forgiveness.

As with most of the great myths and “fairy tales” of the old world, story and allegory are meant to speak to the innermost recesses of the heart, mind and spirit. These are esoteric tales regarded as a symbolic/mythic rendering of the actual process and structure of creation. Some of the chief characters such as Sat Purush (The True Form of God/Gnostic: The Only-Begotten) and the opposing force, the energy that gives rise to materiality and rules the realms of karma, known as Kal (Dharam Rai, the Negative Power/Gnostic: Ialdabaoth, the Demiurge, etc.) are a very real presence in the discourses of the Gurus of Sant Mat.

Formless God and the Eternal Realm of God’s Attributes The Eternally Unmanifested Absolute takes form as the Timeless,
Changeless and Perfect Realm, known as Sach Khand (the True Realm) in Sant Mat or the Pleroma (fullness) of the Gnostics. Its inhabitants are the Perfect, Eternal and Distinct Elements of the Divine Totality. According to the teaching of Sant Mat in all ages, it is not given to the hypostasized elements of the Absolute to have the experience of the Wholeness from which their distinction takes its value.

”Only human beings, of all creation, can realize God within their lifetime. In the mystery of humanity is the opportunity for reconciliation between the parts and the whole and in this is hidden the very purpose of creation. It has been said that if even the angels wish to realize God, they too must take on human form, through which the potential for Godconsciousness may be fulfilled.” – Kirpal Singh

“In one there is always the delusion of many, and the totality does signify the existence therein of so many parts. The idea of a part and of the whole go cheek by jowl, and both the part as well as the whole are characterized by the similarity of the essential nature in them. The essence of a thing has its own attributive nature and the two cannot be separated from each other. Just as the essence is both one and many, so is the case with its attributive nature.” – Kirpal Singh

The Gnostic term, Pleroma and the eastern term, Sach Khand, are used interchangeably. These cosmic attributes are known as the Sons of Sat Purush in the East and the Aeons in Gnosticism. Sat Purush or the Only-Begotten is the Aeon that is the Being or the Mind, of the Absolute: pure consciousness and consciousness on all planes, thus also the bridge to creation proper.

“The Only-Begotten Mind alone, having issued from him directly, can know the Fore-Father: to all the other Aeons he remains invisible and incomprehensible.” – Hans Jonas

‘It was a great marvel that they were in the Father without knowing Him.’ – Gospel of Truth 22.27

Creation, Version One:
The myths now run in distinct and precisely opposite directions, at least in the Gnostic forms. The Kabiran version and one of the Gnostic versions states that there was an Aeon that cherished a desire for its own creation as an inherent part of its nature. We could say that the potential for separation from God is itself an Aeon. This leads ultimately to a creation existing in negative polarity with eternal Sach Khand, spinning the universes that exist in Time.

This separative Aeon, known as Mind or Time (Kal), is Sat Purusha’s first expansion in the Gnostic version and fifth in the Kabiran version. Kabir’s Anurag Sagar states that “He is created from the most glorious part of the body of Sat Purush”. Thus Sat Purush is cosmically linked to the “lower” creation, which eventually develops through Kal’s activity. In this we are warned away from value judgements of good/evil, and reminded that this entire process is under Divine Will (Hukam).

This Aeon was female: “Rushing up to the depth of the Father, she perceives that whereas all the begotten Aeons generate by copulation, the Father alone generates out of himself (being in this version without consort); in this she wants to emulate him and also generate out of herself without spouse, so that she may not fall short of the Father’s achievement. She failed to perceive that this is the power solely of the Unbegotten One, and so she managed only to bring forth a formless entity.”

Creation, Version Two:
In the second Gnostic version, the motivation is exactly the opposite; rather than a desire for separation, there is a longing for union. Structurally the tale is very similar in many respects. Here the longing of the Aeon, Sophia, to know the Absolute completely, is the primary force that sets in motion the process that eventually leads to
the development of the lower creation.

So it was that: “The Aeons longed only secretly to behold the begetter of their seed and to search for the root without beginning.” This longing is “the beginning of a crisis in the Pleroma”…since the Aeons “cannot forgo the aspiration to know more than their limits permit and thus to abolish the distance separating them from the Absolute. The last and youngest (and therefore outermost of the Aeons), the Sophia, leapt farthest forward and fell into a passion apart from the embrace of her consort. That passion had originated and spread from the vicinity of the Mind and Truth but now infected
the Sophia and broke out in her so that she went out of her mind, pretendedly from love, actually from folly or presumption, since she had no such community with the Father as the Only-Begotten Mind…The passion was a search for the Father, for she strove to comprehend his greatness. This, however, she failed to achieve, because what she attempted was impossible, and so she found herself in great agony; on account of the depth of the Abyss, into which in her desire she penetrated more and more, she would in the end have been swallowed up by its sweetness and dissolved in the
general being, had she not come up against the power that consolidates the All and keeps it off the ineffable Greatness. This power is called Limit: by him she was consolidated, brought back to herself, and convinced that the Father is incomprehensible. Thus she abandoned her previous intention and the passion engendered by it. These, however, now subsist by themselves as a ‘formless entity.'”

Sophia’s return to harmony in the Pleroma is, as noted by Jonas, “..the first restoration and salvation in the spiritual history of total being, and it occurs entirely inside the Pleroma, though as we shall see it is the cause of a chain of events outside it.”

The image of what has taken place in the Pleroma itself, indicates that the Aeon’s longing, which will ‘later’ lead to the lower creation, is eternally latent, eternally activated, and eternally reconciled. This certainly casts the mold for the triune attributes of creation described by Hinduism, that is, the triple Godhead and the three gunas. However, Kabir and Soami Ji assert that Brahma, Vishnu, and Shiva, satogun, rajogun, and tamogun come much later, far outside Sach Khand. In the meantime, ‘the formless entity’ created by Sophia’s passion, as we shall see, becomes the basis of all subsequent creation outside the Pleroma.

Creation Born of Sophia’s Passion
Once the “integrity of the Pleroma” had been restored and Sophia rejoined to her consort, she contemplated on her fate and the ‘formless entity’ to which her passion has given birth. This gives rise to various emotions, which also become embodied in the formless. The emotions evoked vary according to different Gnostic authors, but include grief, fear, bewilderment, shock, and repentance. A lesser Aeon is thus created out of the admixture of the Sophia’s longing for union, as well as her emotions in the wake of her failure.

The residue of this disturbance in the Pleroma “has become hypostatized as a positive realm by itself. Only at this price could the Pleroma be rid of it.” Thus the Limit (‘which separates the Aeons from the unbegotten Father” above and the ‘formless entity’, soon to be below – NT.) was not planned in the original constitution of the Fullness, i.e., of the free and adequate self-expression of the godhead, but was necessitated by the crisis as a principle of consolidation and protective separation.”

As ignorance and formlessness had appeared within the Pleroma, deep perturbation remained among the Aeons, who no longer felt safe, fearing like happenings to themselves.” A collective prayer to the Father invokes a new pair of Aeons whose purpose is to restore true serenity to the Pleroma and take care of the residual formlessness. These are Christos and Holy Spirit. The Christos imparts to the Aeons knowledge of their relationship to the Father that leads them to perfect repose. “As a fruit of their new unity, they all together, each contributing the best of his essence, produce an additional (and unpaired) Aeon, Jesus, in whom the Fullness is, as it were, gathered together and the regained unity of the Aeons symbolized. This ‘perfect fruit of the Pleroma,’ who contains all its elements, has later, as Savior, to carry in his person the Fullness out into the Void, in which the residue of the past disturbance, meanwhile
“formed” by Christos, still awaits salvation.”

The new Aeon, the Desire of the Sophia, is now separated as an entity unto itself, is called the Achamoth or the lower Sophia. Together with the Passions she is cast “outside” the Pleroma. Energized by the Christos reaching out from the Pleroma, she is left “with the awakened awareness of her separation from the Pleroma and the aroused longing for it. This initiates a redemptional task whose accomplishment requires a long detour of suffering and successive divine interventions.” In other words lower creation now becomes an inevitable development, yet paradoxically essential for
the higher purpose of reconciliation.

“The deserted Sophia impetuously sets out to seek after the vanished light, but cannot reach it, for the Limit obstructs her forward rush. She cannot penetrate through him, because of her admixture of the original Passion, and forced to remain alone in the outer darkness she falls prey to every kind of suffering that exists. In this she repeats on her own level the scale of emotions which her mother in the Pleroma underwent, the only difference being that these passions now pass over into the form of definitive states of being, and as such they can become the substance of the world… grief, because she could not get hold of the light; fear, lest besides the light also life might leave her; bewilderment, added to these; and all of them united in the basic quality of ignorance (itself counted as an ‘affection’). And still another state of mind ensued: the turning (conversion) toward the Giver of Life.”

The essential ignorance of the Demiurge, which leads him to declare himself to be the “unique and highest God”. “Ialdabaoth was boastful and arrogant, and exclaimed: ‘I am Father and God, and beyond me is none other.’” However, the processes he sets in motion, believing them to be his own, are in fact, fashioned by his mother. In this it is again suggested that no matter how ‘fallen’ creation ultimately becomes, the entire process is an expression of Divine Will.

The polarity between an ignorant creator God, well removed from even his Mother, and a far distant Eternity of Consciousness, i.e., the True God, is at the center of Gnostic and Sant Mat theology. Soami Ji repeatedly asserts, as did the Gnostics, that the God of the various world religions is none other then Kal or the Demiurge. Therefore, his worship is false and leads to ever-greater enmeshment rather than true liberation.

The Achamoth, the lower Sophia, leads the Demiurge into the knowledge of what is above him; “however, he keeps to himself the great mystery of the Father and the Aeons into which the Sophia has initiated him and divulges it to none of his prophets.” Imparting knowledge of the Father to the lower creation itself is left to “the incarnation of the Aeons Jesus and Christos from the Pleroma in the person of the historical Jesus.” This, at least, is an interpretation of
the Valentinian perspective, that being the Christian Gnostic tradition from which this story is derived. However, the extension of this concept in other Gnostic circles and so essential to Sant Mat, is that the incarnation in the world of “the common fruit” of the Pleroma, to bring salvation to the lower creation, is a perpetual manifestation,
somehow essential to the structure of the world. This is none other then the Living Master, the Grace bearing manifestation of Sat Purush. In this conception, the Godman, or Word-Made-Flesh, is ever present in the world, not a periodic incarnation as with Vishnu, or one that appears once in history and then again at the end of time, returning as judge and savior, as in the Christian conception.

Unwittingly, the Demiurge, (also known as Ialdabaoth), is led to the creation of godlike, yet innocent primal humanity, but leaves them in ignorance of their true origin and potential. His mother, the lower Sophia, however, working through the snake of wisdom, imparts Adam with gnosis, the spiritual knowledge of his true station. Seeing this awakened state, the jealous and angry Demiurge casts humankind farther into matter, where human nature recapitulates the passions and longing of its high progenitors. This, of course, is the tale of Adam and Eve turned on its head. The first children are
banished, not by God, but their apparent creator, who is, in fact, an impostor.

Despite the jealous machinations of the Demiurge it is the destiny of humanity to be the receptacle of the highest mysteries.

“…Listen to me, the Sound of the Mother of your mercy, for you have become worthy of the mystery hidden from the Aeons..” – Trimorphic Protennoia Nag Hammadi Library p.467

“Behold, Zostrianos, you have heard all these things of which the gods are ignorant..” – Zostrianos Nag Hammadi Library p.392

According to the Gnostics, the hope for salvation from the bondage of Time proceeds from the original passion for mergence in the Absolute God of the primal Sophia, which necessitated creation in the first place.

“Since Oblivion (the lower world) came into existence because they (the Aeons) did not know the Father, therefore if they attain to a knowledge of the Father, Oblivion becomes at that very instant nonexistent”

“Thus the world, unbeknown to its immediate author, is for the sake of salvation, not salvation for the sake of what happened within creation and to creation.” – Gospel of Truth 18. 7-14

In Gnostic theology there is no primal act, such as Eve’s so-called sin against God’s commandment, for which, all of humanity collectively partakes in guilt and for which salvation exists as a path to restoration, according to Christian doctrine. Indeed, true Gnosis is not the reconciliation of God and his rebellious creation, but in the poignant metaphor of the Gnostics, the vicarious fulfillment of the longing of the eternal Children of God, the Aeons, to merge in the Absolute. In this noble vision, though creation is a bridge extending from the fully illuminated realms to the dark, density of matter, this long journey out into Time and Mind generates a path of return transcending all attributes and merging in the undifferentiated Source.

“In Your Absence,
where is the once blooming
and ecstatic state of my heart?
I’m afraid lest the secret of our love
may be disclosed now.
Otherwise, who knew this hidden tale besides You.” – Sant Kirpal Singh

Source used: Dr. Neil Tessler’s book Sant Mat and the Gnostic Myth of Creation
If this resonates with you I recommend the Gnostic book Pistis Sophia (http://gnosis.org/library/psoph.htm)