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It often seems there are as many understandings of the “kingdom of God” or the “kingdom of heaven” (referred to hereafter as “the Kingdom”) as there are exegetes. And yet, for all the variance over minor points of the doctrine, nearly all contemporary theologians seem to regard the Kingdom as an external transformation of the lived conditions of the faithful, whether effected presently by God as a benediction or at some future time as a fulfillment of the promises given in Christ Jesus. It is proposed here, however, that the understanding of the Kingdom most coherent and consonant with the biblical witness is as the symbol of an inward transformation of the believer’s consciousness which, by outward projection, rectifies the disjunction between man and the natural world in which his creator has set him. Continue reading The Magick Kingdom: Adam, David, and Jesus as Enchanters
“And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.”
Any religion that is worth its salt will be able to satisfy its followers on a variety of levels, and thus meet not only the demands of the majority of earnest seekers, but also those who inevitably surface with adherents who by nature are more philosophically and intellectually inclined. In Hinduism, from its earliest times and throughout the successive centuries, the truly learned minority who expounded the teachings were the Brahmins, who were considered the interpreters of sacred scriptures, and thus acted as teachers, scholars and priests. Buddhism, besides its two major branches known as the Mahayana and Hinayana schools, also has an esoteric branch known as Vajrayana, presumably the fastest but most dangerous path to enlightenment. Islam’s inner mystical aspirations are satisfied by Sufism, and the esoteric aspects of Judaism are addressed by means of Kabbalah. Continue reading Christianity judged from an Esoteric Perspective
I and the Father are one.
Religion was taken very, very seriously in the Jerusalem of Jesus’ time. Indeed, it still is today, though the religion being taken so seriously will vary, depending upon which part of the ancient city or its holy places one may happen to find oneself. In those days when the Temple still stood, however, there was only one religion to speak of in Jerusalem, and one had better be thoughtful of what one said. The deity was monolithic and supreme, a jealous god, whose rules, injunctions, and demands covered every aspect of his people’s lives, and exhibiting a too-familiar attitude towards Him – and He was definitely a Him – was a serious offense. Continue reading Being One with the Father
Hear, O Israel: the Lord is our God, the Lord is one! ~~ Deuteronomy 6:4
Thou shalt have no other gods before me. ~ Exodus 20:3
Monotheism, when approached from the standpoint of the “jealous god,” is exclusive. It separates, denies, damns. Still, it is an effective tool by which to carve out a unified People from an inchoate mass. Continue reading Monism and Monotheism
The lack of a Biblical record of the life of Jesus between age 12 in the temple and age 30 at the river Jordan may indicate that he spent these missing years away from the region of Israel. It is likely that these missing years were a period of self discovery for the young man and future Messiah. Continue reading The Missing Years of Jesus