Above, we have mentioned something of the mystery within and behind the baptism of Yeshua by John the Baptist as taught among Sophi-ans. The baptism and temptation are the fruition of a long spiritual journey begun ir. Yeshua's youth, culminating at around the age of thirty. It represents an essential light-transmission that passes between a holy tzaddik and his or her disciple when the distinction between the tzad-dik and the disciple vanishes, and there is only the One light-presence and light-continuum.
To the outsider of the experience, words such as light-transmission, light-presence, and light-continuum can only be somewhat curious and undoubtedly vague. Yet, to an insider of the experience, their meaning is perfectly clear, and the terms are much more than a poetic metaphor: it is an actual spiritual or mystical experience of the inmost essence of oneself and rc.i'ity as it is. These words point at it, but in truth they cannot explain it. However, if a person embodies something of this divine presence and power, it can be transmitted to others, more or less, which is to say that a shared experience can be facilitated. In terms of the !'ght-transmission that may come to pass between a tzaddik and disciple, it is akin to a candle that is lit drawing near to a candle that is unlit—separating again, both are illuminated and illuminating.
Typically speaking, for most initiates, this transpires in a sacred friendship with an actual apostle of light who is incarnate and physical. Yet, as in the case of St. Paul, it can and does occur at times between a disciple and a disincarnate apostle of light—what is termed in esoteric teachings an "inner-plane adept or master." According to the masters of the Sophian tradition, in one way or another, rebirth of the Holy Spirit is a spiritual transmission, which awakens the soul of light and Holy Spirit power in us.
In the Gospel, the light-transmission between John and Yeshua transpires during an actual ceremony of initiation. Yet it could just as easily occur apart from any external act, for it is an internal experience, whether there are outward signs or not. In the case of Yeshua, we hear of the visible sign of a dove-of light as an image of the descent of the Holy Spirit upon him. In this instant Yeshua is reborn from above, from the light-continuum, and having found the light-presence, he indeed becomes troubled, as the ordeal of initiation follows. The ordeal is the integration of the power that has been activated in Yeshua—hence the trek into the wilderness and "temptation by Satan."
Through the light-transmission that occurs between the iik and disciple there is recognition of the truth and light, and the power of the Holy Spirit is awakened in the disciple. But as the word "initiation" implies, it is only the beginning of a process. What has been recognized must be realized by the disciple, and the divine power that has awakened must be sublimated and integrated so that the disciple might fully embody the light-presence. It is not enough to recognize the truth and light or to experience higher states of consciousness. The mind, heart, and life must be brought into harmony and alignment with the Spirit of truth. Only then can we speak of an actual self-realization or enlightenment.
In this sense, the tzaddik is akin to a midwife, and the disciple is one who is in labor to give birth to the Christ self. It is ultimately the disciple who must work out his or her self-realization ar I pass through the pains of labor to enter into the ¡oy of having given birth. The tzaddik imparts teachings in the spiritual life and practice, and initiates the disciple, imparting the light-transmission. In so doing, he or she reflects the inner teacher and guide—the inner tzaddik—within the disciple: the Christ self and Holy Spirit which the disciple must follow to bring the initiation to fruition in Christ consciousness.
As reflected in the many years of Yeshuas life before the event of the baptism, the spiritual education the disciple receives and all spiritual practices are preparation for actual initiation—reception of the light-transmission. Essentially, it is preparation of the human vehicle for an in flux of divine presence and power, a progressive and dynamic surrender id that, when the presence and power emerges, the lite is ready to be raker jp by the soul of light and Christ self. Traditionally this process is spoken of in terms of self-purification, which is reflected in the rite of baptism—the Jewish rite of purification. Thus we read in the Gospel of St. Mark: "And the Sp;rit immediately drove him out into the wilderness. He was in the wilderness forty days tempted by Satan,- and he W3S with the wild beasts,- and the angels waited on him.""
There are many deep and esoteric teachings on exactly who or what Satan is among the various traditions of Gnostic Christianity. The name Sa.an literally means "adversary," and in Judaic tradition, is called Samael, which means the "poison of God." On the most basic ar.d universal level, Gnostic teachings consider Satan the ego-illusion which produces the state of dualistic consciousness and. thus, the illusion of separation of ourselves from life, one another, ana God. The effect of dualistic consciousness is a profound inner conflict and insecurity which gives rise to a violent inclination—the "evil inclination,' as it is called in the Kabbalah.
Because of the ego-illusion, we tend to identify ourselves only with the surface consciousness, our mortal name and form, and personal history—that which must surely come to an end and die. The surface consciousness, our personality and life-display, is that part of us that exists within space-t;me and the material world. Yet on a de»per level, there is a part of us chat exists beyond space-time and the material plane—the person of light who exists in the light-continuum, which is to say a soul of light that exists in eternity. Essentially, the gross and subtle levels of the ego-illusion or self-grasping must be dissolved to allow these two aspects of ourself to unite as an integral and authentic individual. It is this integration that brings about Christ consciousness. This is reflected in the story of the temptation as it appears in the Gospel of St. Matthew:
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted forty days and forty nights, and afterwards he was famished. The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written, One does not live by bread alone, but by every word that comes from the mouth of God."
Then the devil took 'nim to the holy city and placed him on the pinnacle of the temple, saying to him, "If you are the Son of God, throw yourselves down,- for it is written, 'He will command his angels concerning you, and, On their hands they will bear you up, so that you will not dash your foot against a stone."'Jesus said to him, "Again it is written, Do not put the Lord your God to the test.'"
Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and th. ir splendor,- he said to him, "All of this I will give you, if you will fa!i down and worship me.' Jesus said to him, "Away with you, Satan! hor it is written, 'Worship the Lord your God and serve him only."' Then the devil left him, and suddenly the angels came and waited on him.:0
According to masters of the Sophian tradition, this all occurs in the mind and imagination of Lord Yeshua. Every temptation is u product <>l the ego-illusion: the desire to break the fast and the continuum of spiritual practice prematurely, the desire to use power for self-glorification and dominion over others, the desire for pei^onal ambition and gross materialism (consumerism). Given the nature of the temptation as it is portrayed in the Gospel of St. Matthew, there can be little doubt who or what Satan is. The banishing of Satan, thus, clearly represents the dissolution of the ego-illusion and self-grasping, which is the- fruition cf the rite of baptism. In the Sophian teachings, it is at this point that
Yeshua truly becomes the Christ-bearer and the Christos shines from within him—hence the holy angels who come to wait on him. Yeshua the disciple of John went out into the wilderness, but it was Yeshua the Master who returned from the wilderness—Yeshua Messiah.
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This work on 2012 will attempt to note them allfrom the concepts andinvolvement by the authors of the Bible and its interpreters and theprophecies depicted in both the Hopi petroglyphs and the Mayan calendarto the prophetic uttering of such psychics, mediums, and prophets asNostradamus, Madame Blavatsky, Edgar Cayce, and Jean Dixon.