Blessed are the meek, for '.hey will inherit the earth. (Gospel of St. Matthew 5:5)
The idea of inheritance connotes the idea of a son or daughter who receives the estate of his or her parents, and thus alludes to us as children of God—children of oui Heavenly Father and our Earthly Mother, as
Sophians would say. In Psalm 24, wc find the saying, 'The earth is tne Lord's, and all that is in it . . ." and Here, in this Beatitude, we are to!.- i is our inheritance. This forms the ground of a good contemplation, for it invokes the question of how heirs will manage their inheritance. As human beings, how are we managing our stewardship ot this Co> d Earth?
The word translated here as "meek" can also be translated as "gentle" or "humble and implies a state of empathy or connectedness to others, our environment, and Cod. Thus, it suggests an awareness of our interdependence and interconnection to all that lives and, specifically, that a concern for the welfare and well-being of others is linked to our own welfare and well-being. This is the hallmark of a tntly spiritual person—an empathy that connects one to others that leads to a sincere interest in their welfare and well-being. This same awareness leads to the basic enlightenment experience —a conscious unification with divine being—which is an awareness of the sacred unity underlying all things, as we have previously discussed
Spiriutal humility is what allows us to be receptive to wisdom teachings. it allows us to experience the actual light-transmission (initiation). It is also what allows us to have active compassion for others and to negate our tendency of extreme selfishness so that we are able to put the interests of others before our own self-interests. In other words, it counteracts the unenlightened condition and is the key to putting an end to our inner conflict and violence—for humility, as many great human beings have demonstrated, leads to nonviolence. One could well say that sincere humility is among the essential qualities of an authentic human being—a distinctly human trait—versus the opposite, which reflects our bestial past.
In Sophian tj-achings, spiritual humility is coupied with what is called divine pride. Together, these two form "angelic wings" that carry us along the path to self-realization. Essentially, divine pride is the cultivation of a new self-identity with fully evolved and realized being— the Christ presence in us. Spiritual humility is a dynamic surrender to that inner self and to the guidance of the Holy Spirit. According to
Sophian teachings, these two go hand-in-hand with one another, so that, apart from spiritual humility, one cannot have divine pride and vice versa. Both must be present in the spiritual life, and are crucial to the methods of spiritual practice taught among Gnostic Christians.
In the Gospel of St. Thomas, responding to a question from his disciples about when the "kingdom will come," Lord Yeshua says, " . . the kingdom of the Father is spread out upon the earth, and men do not have eyes to see it."5 We know that Yeshua taught that the kingdom of heaven is within us. The implication is that we must bring forth the kingdom of the Father from within us, and in so doing, it is manifest on earth. In the Lord's Prayer, which is also part of the Sermon on the Mount in the Gospel of St. Matthew, Yeshua says, 'Your will be done, on earth as it is in heaven."" This relates directly to a dynamic surrender to the divine will—the state of spiritual humility—through which heaven and earth are united in a realized human being. According to Sophian teachings, it is the earth united with heaven that is the inheritance promised in this Beatitude, which is reflected in a common phrase in Sophian prayers: 'We pray for the resurrection and ascension of this Good Earth'—hence, the enlightenment and liberation of all that live.
The term "dynamic surrender" may well seem a bit strange at first, but the nature of spiritual humility as taught in Sophian Gnosticism is nothing passive. Rather, it is an active cooperation with the Holy Spirit in which we make our minds, hearts and lives the vehicle of the Spirit and light-presence—a dynamic surrender. As implied in this Beatitude, the human being is meant to be a vehicle of the divine presence and power, as well as a co-creator with God. By "meek," the idea of a conscious co-creator is, thus, directly suggested.
In terms of our life here on earth, the question the Sophian teachings ask us is: "What are you cieating in your life, and what do you want to create in this world?" After all, we are the world and the world is us, we -»-
5. Gospel of Si. Thomas, Verse 11 3
6. Gospel of Si. Matthew 6:10
are our societies and our societies are us. The society and world in which we live are not something separate and apart from ourselves, but truly are something we all co-create together If there is ever to be any real change in this world or any potential for peace and more enlightened societies on earth, this is something we must realize.
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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.