Blessed are those who hunger and thirst for righteousness, for they will be filled. (Gospel of St. Matthew 5:6)
The idea of hunger and thirst is a powerful one. If a person has not eaten for some time and i^as had nothing to drink, the person's mind will be filled with thoughts of food and drink, and the person's only desire will be to satisfy this need. To a person who is truly hungry and thirsty, nothing else in the world matters until her or his des . satisfied. Here, Lord Yeshua says that whenever we yearn from the depths of our being for a conscious unification with divine being, in such a way that we are utterly consumed by this single desire, in that very instant, it shall be fulfilled and we will experience rapturous union.
It is a simple truth. Typically speaking, we do not experience our innate unity with life and God, and we cannot look and see the divine kingdom because we do not have eyes to see the sacred unity God is, nor to see the world of supernal light that is within and all around us. In other words, we do not truly desire to see or experience it. Basically, all our desire-energy is directed outwardly to the material world and material things, and little or no desire-energy is directed inward and upward—Godward.
While there is certainly nothing wrong with the material world in and of itself, there is more to life than the satisfaction of base material desires and the accumulation of material possessions. Unfortunately, living primarily in surface consciousness, we do not recognize our deepest desires We know only those desires that are on the surface, and conse-r^rntly, we do not know our inmost hearts desire, which is unification with God or enlightenment. According to Sophian teachings, all of our desires are a limited expression of this one holy desire, and all desires can become vehicles for the fulfillment of this holy desire if we become conscious of it and seek to fulfill it. When this holy desire completely consumes us, then it will be fulfilled. This is reflected in the saving of Yeshua, Let your eye be single and your whole body will be filled with light" hence, let the one true desire of your soul of light consume you, and you will be the light-presence.
It is as though there is an infinite space in us that we are trying to fill with all kinds of stuff, but which only the infinite can fulfill. The result of trying to fulfill this Infinite desire with finite things is perpetual sorrow and suffering,- for, in truth, it cannot be fulfilled in this way. We have spoken previously of the grand illusion that anything outside of ourselves is going to bring us lasting satisfaction and happiness and of the need to recognize the source of peace, joy, and all fulfillments within ourselves. Here, Yeshua points to this truth within us.
It is a cliche to simply say that what we truly desire is God also known as enlightenment. Merely saying such a thing will not really get us anywhere. There are many unhappy and unfulfilled religious people in the world—ail in pursuit of enlightenment because they arc told that they are supposed to. Yet, this deep yearning must truly come from within us. According to Gnosticism, if the idea is outwardly imposed. :t will lead to nothing good or true. Something of this divine passion must spark inwardly, and that passion must he kindled to a blaze until we are utterly consumed by it. In fact, some mystics would propose that divine passion must burn us utterly away, so that only the Beloved remains, and no other. This certainly appears to have been the experience to which Yeshua and Mary Magdalene were pointing—a divine passion that carries us into the embrace of the Beloved.
The term 'righteousness'' is interesting from a Sophian perspective, because it implies justice and what is "right" for us. Justice alludes to an equal concern for others as for ourselves, and what is right for us can only be discerned inwardly—hence, what is right and true can only be discerned by going and living within. There are also other implications, that each individual will experience God or enlighten ment in a unique way, and chat no two individuals' experience and expression will be exactly alike. This implies that how the path to enlightenment unfolds for each person will be unique to her or him, which stands to reason, since according to Gnostic teachings, the individual is the path.
On a more esoteric level, this Beatitude alludes to the awakening o< a secret force or fiery intelligence, which in Eastern schools is called "Kundalini." This force is said to rest at the base of the spine in the subtle body and is awakened by the descent of a force from above Once awakeneu, it must Le sublimated and directed inward and upward through a central channel that follows the spine to the center on top of the h id. According to masters of the Sophian tradition, it is this that transforms the subtle body into a body of light—hence the generation of the body of the Resurrection. The most basic expression oi this force in the human experience is sexual energy, and by nature it is said to be a force of fire, light, and divine rapture. According to Sophian teachings, the awakening of this force is the central subject of the Gospel of St. John, and of ali of the Gospels that appear in the Bible, it makes the most direct references to this fire snake. It a i prove quite interesting to study and contemplate the Gospel of St. John with this in mind.
Was this article helpful?
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.