The Dark Night of the Soul

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Shirah
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The Dark Night of the Soul

#1 Postby Shirah » Thu May 17, 2007 6:06 am

What more may be said/taught of the "dark night of the soul?" What is it, how and when does it occur, what happens during it and how might it be endured/overcome?

Thank you!
Then sang Moses and the children of Israel this song:

Tau Malachi
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Dark Nights

#2 Postby Tau Malachi » Fri May 18, 2007 1:43 pm

Greetings Shirah!

The phrase “dark night of the soul” was coined by St. John of the Cross, a Christian mystic in the Catholic tradition; as there are, indeed, experiences of what can only be called dark nights in the process of our self-realization in Christ, adepts and masters of the tradition swiftly assimilated this phrase. Of course, what a Catholic mystic and Gnostic mystic might have to say of the dark nights of the soul may be somewhat different, as no doubt the view of one’s faith has a strong influence on the spiritual and mystical experiences that unfold in one’s spiritual life – the view of faith alone, versus faith and gnosis, or the view of being Christ-like, versus an actual realization of Christhood, will certainly produce very different perceptions and experiences in consciousness.

Generally speaking, we do not give teachings on the dark nights of the soul apart from a larger teaching on the self-realization process, for it is in this way that the dark nights of the soul are placed into their proper context – as something in passing, something in transition, and something quite natural.

Here we can point out a way to contemplate the two dark nights of the soul: We can contemplate the stories of the Temptation and Passion of Christ in the Gospel, for these express the two dark nights in the process of our self-realization in Christ.

Consider the dawn of faith and where it may lead us if we are willing to follow – when faith in enlightenment or God dawns, it leads us to seek. Perhaps with the dawn of faith some spiritual and mystical experiences may occur in our spiritual conversation; yet, truly, with the emergence of faith we have not found, rather a sacred quest is begun and we are seeking enlightenment or God. This can lead to low grades of a long dark night of the soul that lasts our entire life – we may seek to ignore it by covering it up with vital sentiments of “belief” or various mental concepts of religion, or else we may actively engage it and pursue the sacred quest, allowing our yearning, our longing, to increase and intensify, seeking something of the direct experience of enlightenment or God, and being willing to the pain and grief that arises along the way, and willing to the amplification of this sorrow and suffering until there is a genuine surrender and breakthrough, and we “find.”

This finding, or course, could lead to a self-intoxication, a self-deception as it were; many radical spiritual and mystical experiences might unfold, and even psychic and magic-powers, and these may be mistaken for the fruition of realization. Following a long dark night of seeking, finding can be extremely blissful; however, if we are open and honest with ourselves, when the initial bliss fades, regardless of how lofty the peaks to which we have arisen, we will notice how far away from actual enlightenment we are, or how far removed from the Divine we are, and we will look and see that, in truth, not all that much has actually changed – this precipitates the second dark night of the soul. Whatever the attainments, they will have to be sacrificed if we are to enter into full enlightenment or full union with God; we will have to let go of it all to bring our self-realization to fruition – the intensity of the pain and grief of this apparent “distance” and the release of the apparent “attainments” cannot be described, but perhaps the image of the Christ-bearer on the cross might reflect something of it, understanding the spiritual and mental-emotional anguish as far more sever than that of the physical; hence the words of the Lord on the cross, “Father, why have you forsaken me?”

A lower grade of this second dark night could also go on throughout the remainder of life if the necessary cessation is not brought to fruition – the final cessation of self-grasping, desire and fear; whether in the first dark night or second dark night, most sojourners will spend much of their lives in a long dark night, relatively few among the faithful pass beyond the first, and fewer still pass beyond the second in this life. Are we willing to this? Are we willing to take up our cross and follow Yeshua Messiah? Are we willing to the trials and tribulations of faith and the ordeals of initiation?

I do not mean to paint a bleak picture of the spiritual life at all – the dark nights are the natural sorrow and suffering that occurs in the spiritual life, which is inseparable from the joy and pleasure we experience; you cannot have one without the other, not in this world anyhow. Are we willing to the holistic experience of the spiritual life, as with the whole of life – the intensity of the peaks and intensity of the depths, the entire range of experiences, the “good” and the “bad” altogether? Are we willing to whatever it takes, willing to go wherever this mystical journey leads us?

As much as being willing to the pleasure and joy of life, we must be willing to the suffering and sorrow; the same is true in the spiritual life.

In terms of the trials and tribulations in life, or the dark nights of the soul in the spiritual life, which in truth are completely inseparable from one another in our experience, I have always found the teachings of St. James to be perfect advice: “My brothers [and sisters], consider it a great joy when trials of many kinds come upon you, for you well know that the testing of your faith produces perseverance, and perseverance must complete its work so that you will become fully developed, not deficient in any way” (James 1:2-4).

Essentially, regardless of whatever might transpire in life, whether on a material, psychic or spiritual level, whatever the trails and tribulations we might face, we continue to live according to our faith and gnosis, according to the truth and light we intuit or that is revealed in our experience; we continue in the spiritual life and practice.

The foundation of the spiritual life is faith, hope and love – these we seek to cultivate and maintain, and these see us through, along with Divine Grace.

May we be blessed with the gift of the wisdom jewels of faith, hope and love from the Holy Spirit; amen.

Blessings & shalom!
Tau Malachi
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#3 Postby sophia-suzette » Wed May 23, 2007 4:39 am

Salutations Tau Malachi!

"A lower grade of this second dark night could also go on throughout the remainder of life if the necessary cessation is not brought to fruition – the final cessation of self-grasping, desire and fear; whether in the first dark night or second dark night, most sojourners will spend much of their lives in a long dark night ..."

Does this lower grade second dark night come forth when the first one was not successfully passed through, or is it a step by step purification of a life over years, until every area of the life is purified, and there is cessation of self-grasping, desire and fear? Will a true second dark night still come after that?

During a true second dark night, is it possible for another to assist the person going through it, or is it that the person must face that one alone?

Blessings and Shalom,
Sophia

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The Long Dark Night - Winter

#4 Postby Tau Malachi » Wed May 23, 2007 11:19 am

Greetings Sophia-Suzette!

“For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known” (St. Paul, 1 Corinthians 13:12).

“Those who sow in winter reap in summer. Let us sow in the world to reap in summer. Winter is the world, summer the other realm. It is wrong to pray in winter. From winter comes summer. If you reap in winter you will not reap. You will pull up young plants. At the wrong season no crop is yours” (Sowing in Season, Gospel of St. Philip).

The two dark nights of the soul are distinct in our experience, one following the other; the nature of the dark nights is our resistance or struggle against Reality as It Is – a struggle due to preconceptions, preconditions and expectations we project upon Reality, Enlightenment or God; hence a play of self-grasping, desire and fear.

This, of course, is only natural in the process of awakening, the process of coming into being – there will be resistance in the physical, vital and mental consciousness. We see this in the words of Adonai Yeshua in the Garden of Gethsemane when he says, “I am deeply grieved, even to death; remain here, and keep awake,” and also, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want” (Mark 14:34 and 36).

The very resistance in us that arises when we hear of the dark night of the soul is, itself, the cause of the dark night – this desire to avoid the grief and pain, and the desire for only the pleasure and joy, this is attachment and aversion, rooted in self-grasping, and it is this that precipitates the dark nights of the soul.

Essentially, passage beyond the dark nights comes through a complete acceptance and surrender to the dark nights – a complete surrender to the Divine Mother, to Reality as It Is, to God.

We do not come to such surrender without the full realization of the necessity for surrender, and the only way we come to this realization is through the experiential level – through actual experience; the experience of the dark nights leads to this, and they are an integral part of an organic and holistic process, the depths into which we seem to fall being integral to the heights into which we seem to ascend.

Consider the story of Christ after the crucifixion, according to the tradition, first he descends into Hades and hell realms, and then he is raised up from the dead and ascends to the heavens; there is the suffering of death and the suffering of hell, and then the joy of the resurrection and ascension. Now we may speak of the love and mercy of Christ in his descent, seeking to extend the Divine Light into all realms, descending into the depths for the salvation of souls; yet we may also speak of a simple truth in the self-realization process: You will ascend into the heights only to the extend that you are willing to descend into the depths; to ascend, first we must descend, and our ascent in consciousness will be equal to our descent – they are integral to one another. There is no way around this, now way of avoiding this – it is the nature of Reality as It Is.

When we hear provisional teachings on the enlightenment and liberation of the soul it can only sound to us as though it is some fixed or static state, as though at some point we “arrive” and that’s it, it is all well and wonderful, no more sorrow, no more suffering – that’s what the egoistic self wants to hear. We want the rewards of heaven, not the suffering of hell; but this is the cause of our bondage to the heavens and hells of the demiurge, this play of attachment and aversion – until it is brought into cessation the soul remains in its bondage.

If we listen to St. Paul or we listen to the Gnostic Gospel of St. Phillip, or we go and contemplate the Book of the Apocalypse, the experience of the dark night is integral to our experience here, and we may say that this life, these bodies and this world, is one long dark night; however, accepting this, accepting Reality as It Is, this life may become a *radiant darkness*, illuminated by the non-dual realization, the Supernal or Supramental Consciousness, and passing out of the darkness of matter, or transforming the darkness of matter in the fruition of life, we pass into the infinite light, eternal life – the Day of the Eternal Shabbat. Thus the quote from the Gospel of Philip concludes, “Even on the days of Shabbat the field is barren” – that is the days of Shabbat in this world, which are as shadows of the Eternal Shabbat that is without beginning or end in the Light Realm.

Enlightenment does not change the Reality-Truth-Continuum, but rather it is the perception of Reality as It Is and the embrace of Reality as It Is.

If we were speak of the potential evolution of life towards the Great Transformation – the idea that with the evolution of our present species into more advanced life-forms we will be able to receive and integrate the full influx of the Supernal Light so that the matter composing these bodies will be utterly transformed; first of all, that is not today, and secondly, in such a transformation the consciousness or soul would no longer remain manifest in the material dimension, but would pass into the ascension. Thus, whether in this present condition, when we depart this world, we pass into the Rainbow Body Attainment, or whether in some envisioned future time our species evolves into a new species to enact the Great Transformation, it is the same – an ascent beyond the material dimension, liberation from the gilgulim (transmigration of souls). This is a point that Sri Aurobindo and the Mother do not seem to have realized about the Supernal or Supramental Attainment, but then Sri Aurobindo thought he was the first to embody this attainment, as though it were completely new with him, but that is not exactly the case.

My point is this, in my experience, and in the experience of those I’ve known for whom a breakthrough to the Supernal Consciousness occurred, regardless of the extent to which Supernal Being is realized and the Supernal Force brought down into the incarnation, so long as we remain in these bodies, in this world, there is a sever restriction upon the Supernal Light-presence and Light-power; if this Light-presence and Light-power were brought in fully, so as to fully transform the substance of matter composing the body, there would be no more body, no more appearance in the material dimension, or if there were a reappearance, the Supernal Light would be restriction to generate the Body of Emanation, essentially lowering its vibration to manifest in the material dimension, consciousness assuming a material form once again.

In other words, the fullness of Supernal Realization is a development of consciousness beyond the body and comes with the passage out of the body – whether through shedding of the body in the transition we call “death” or through the translation of the body into Pure Energy, Pure Light.

We may experience the Light Continuum and Light Realm – the “kingdom of heaven,” while in the body, we can and we do; but the fullness and fruition of self-realization in Christ comes with our passage beyond the body – for in the flesh, in the darkness of matter, of necessity there is a restriction of the Divine Light. It can be no other way here, for if it could be another way, it would be another way – if it is not here now, it is nowhere!

Thus, truly, we labor towards this complete reintegration and realization into the Light Continuum throughout life until death, and the ultimate fruition comes with our passage beyond the material body and material world – just as we see with Yeshua Messiah and the original apostles.

On one hand there are the spiritual experiences of two dark nights in our process of self-realization, connected to two distinct stages of self-realization in the body. As has been said, and passing through one, we will come to the other; and as we may labor in one stage of this self-realization process throughout this life, or any number of lives, the corresponding dark night may extend throughout a lifetime, though at a lower level of intensity rather than its peak. On the other hand, given that so long as we remain in these bodies of flesh and blood, and the darkness of this material world, there must be a natural restriction upon the Divine Light, in effect, we may say that this life is one long dark night and that morning comes only with the passage of our consciousness or soul beyond the body and the darkness of matter. These two teachings regarding “dark nights of the soul” pose no contradiction, but rather speak the truth of the reality of our experience in the self-realization process.

As for the help that we might receive or offer – we can speak of the divine assistance we receive, and we can speak of the encouragement and support we may receive, but nevertheless, on a certain level we experience and pass through the dark nights alone, and it is this recognition of the truth of our aloneness that is part and parcel of these dark nights. It is just as with the time of death – even in a room full of loving people offering us their encouragement and support, and even with the presence of holy and shinning ones offering their assistance in our crossing; still, no one else is dying, and no one can die for us or remove from us the pain and grief innate in the process of dying and death. In a room full of people we will die alone – in a world full of people we will pass through the cycles of mystical death alone; this aloneness is a simple truth of our experience, whether we like it or not.

We may say this, however: Although we may resist and struggle against the *truth of aloneness* – seeking in every possible way to avoid facing our aloneness, deeply terrified that if we look we will see our worst fear realize, that we are utterly and completely alone; ironically, behind this deep seeded fear of aloneness is the truth of our innate unity with the source of all being, God and Godhead - the awareness that there is only the Holy One of Being and we are all-one (alone) in our true essence and nature. In this aloneness that we so fear is the truth of our soul’s enlightenment and liberation!

As paradoxical as this may sound, realizing our aloneness, accepting and embracing it, is the end of the dark night of the soul, and we shall discover that we were never alone in the way that we thought and feared.

“Knowledge of the Truth will set us free!” This is the very meaning of the Blessed Name of Yeshua – “Yahweh (truth) delivers.”

There is no God but Yahweh – there is no other but the Holy One of Being, the Light Continuum!

Abiding in the Holy Remembrance of the Divine I Am, the Being of the Becoming, may we entertain the Divine Play of the apparent One and Many – all in the Risen Christ; amen.

Blessings & shalom!
Tau Malachi

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#5 Postby sophia-suzette » Wed May 23, 2007 10:56 pm

Greetings Tau Malachi!

My heartfelt thanks for your illuminating words.

You mentioned elsewhere that some labour all their lives and never see the fruits of their labour until after life. In light of what you said, could one then call such a life a Winter Life in the greater cycle of things? Such a person may suffer greatly trying to bring forth the Spring, when it could be that it is only the limiting perspective that prevents such a person from seeing that it is a winter life. Could one then say that to such a person the very longing for spring would be self-grasping, and prevent the surrender required, that the very longing for Spring would make the Winter harder and colder. “Why must I remain in Winter, while other's are enjoying the warmth of Summer?” Thus not trusting in the process of their particular unfoldment.

For such a person would the surrender be to enjoy the labour itself, the warm interiors of their inner life, and to take joy in the crispy cold of the winter itself? Is it then the task of such a person to find the Dark Mother's warmth and numinosity in the cold dark of winter? Could the principal lesson for such a person then be that of faith; although there are no signs of Spring ever coming, to such an extend that there may well be doubts that Spring itself is just a rumour, or that it may be that you might not live long enough to see it, or simply is not deserving enough, to never the less even in isolation, steadfastly believe that Spring will come in due time. So that through the faith that Spring will come, such a person can then take joy in the labour's of winter and find the beauty and quiet joys of Winter. Is that the surrender such a person require?

Blessings and Shalom,
Sophia-Suzette

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Essential

#6 Postby Tau Malachi » Thu May 24, 2007 2:46 pm

Greetings!

Here we may speak an open secret – winter, spring, summer and fall, all is the radiant display of mind, and they are all the same in essence and nature, all arising from the same ground or foundation; rather than attachment and aversion to appearances, we wish to look to see the nature of mind and nature of what appears, the source and ground of all.

Regardless of appearances, we abide in faith; and taking up the spiritual life and practice in faith, rather than vital demands for attainments or results, we live the spiritual life for its own sake, and we practice for the joy of practice itself – so whether apparent attainments arise or they apparently do not arise, it makes no difference, it is the same, all in the Risen Christ.

All comes to fruition in due season – this is the spiritual hope that is born of faith in the resurrection; until fruition we abide in the love of Christ, waiting upon the Holy Spirit.

Such is the true nature of *faith-wisdom* (pistis sophia).

Regardless of apparent situations, circumstances or events, may we be empowered to abide in our faith, inwardly cleaving to the Messiah and Shekinah of Messiah, confident that the Holy Spirit will accomplish all; amen.

Blessings & shalom!
Tau Malachi

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Ecclesia Pistis Sophia

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#7 Postby sophia-suzette » Fri May 25, 2007 12:11 am

Greetings Tau Malachi!

It fills me with wonder! That which we try and avoid with all our strength contains our very Liberation. The Dark Night of the Soul may be seen as a curse, something to be feared, just as much as we fear death, and the trials of life, yet it is indeed a great blessing when we find ourselves so sorely tried.

The Bardo Thodel, or "Book of the Intermediate State" (popularly known as "The Tibetan Book of the Dead") Thodol means "liberation through understanding." According to these teachings total liberation can be obtained if one can enter this state lucidly without attachment or aversion, thus have an understanding of the underlying unity of all. If not, all manners of "frightening demons and illusions arise", and finally a new body is chosen for rebirth. This in my mind, so clearly illustrates what you have said.

"Here we may speak an open secret – winter, spring, summer and fall, all is the radiant display of mind, and they are all the same in essence and nature, all arising from the same ground or foundation; rather than attachment and aversion to appearances, we wish to look to see the nature of mind and nature of what appears, the source and ground of all."

Shalom and Blessings, and may your forth coming journing be restful and blessed,
In Gratitude,
Sophia-Suzette

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Heavens & Hells

#8 Postby Tau Malachi » Fri May 25, 2007 4:44 pm

Blessings to you, Sophia-Suzette!

Yes, exactly, the view given in the “Great Liberation Through Hearing” accords with the view of the inmost teachings in Sophian Gnosticism; on the level of the inmost secret teachings the Sophian perspective is much like that which is found in Dzogchen and Vajrayana. In fact, if you look into the chapter on Yesod and read the section on “death and dying" in Gnosis of the Cosmic Christ you will find very similar teachings to those given in the Tibetan text, only they occur in a Christian and Kabbalistic form as might be expected, for the mental and vital interpretation of this spiritual experience for a Christian mystic will naturally be different than for a Buddhist mystic – the supernal or archetypal energies arising in different forms, though sharing the same essence and nature, the same archetypal root.

In much the same way as in this Tibetan text, the Sophian Gnostic is taught to neither become attached to visions of the heavens nor become averse to visions of the hells, but rather to recognize the inseparability of the mind or soul from the radiant display that arises. Essentially, grasping at the seven heavens is as much a play of cosmic ignorance (the demiurge) as seeking to avoid the seven hells in the Gnostic view – actual enlightenment and liberation is realize by the recognition of the source and ground of all, the enlightened nature of mind, the Divine Mind.

Thus, in Christian Gnosticism we hear of the “eighth heaven” or the “supernal abode,” which represents this state of self-realization in Christ – liberation from the heavens and hells, and all realms and worlds in-between (the gilgulim and Entirety).

In exoteric Christianity, as in exoteric religions of many forms, we are taught to seek rewards in heaven, and we are taught to expect something of an earthly paradise; in esoteric Christianity, Gnostic Christianity, if and when its teachings are understood, we are taught to seek the source of all, the True Light, God and Godhead. In this we may understand how some Gnostic texts, such as the recently published Gospel of Judas, seem to suggest that orthodox forms of Christianity are “religions of the demiurge,” in much the same way that many Gnostic schools conceived of Judaism. What is meant by this is that although exoteric faith may extend something of the Truth and Light to the masses, and serve to elevate and facilitate some progress of souls from among the masses, nevertheless, lacking teachings and practices of an actual Path to Enlightenment, souls are not enlightened and liberated through those teaching, at least not in the ultimate sense. After all, according to exoteric Christianity, though we can become Christ-like, we cannot enter into Christhood. This view of a perpetual separation between the human being and the Divine is, in essence, the epitome of ignorance, fundamental dualism in consciousness; hence the demiurge and archons.

This is not to say, however, that an incarnation or afterlife experience in a heavenly abode or light realm cannot be of some benefit in the development and evolution of the soul-being, or that it cannot be of benefit in the process of our self-realization in Christ – such heavenly realms can and are of benefit to souls. It is only that in the advanced development of the soul-being we do not wish to mistake them for the ultimate aim, actual self-realization, enlightenment and liberation.

In truth, not every soul has sufficient development and evolution to make the push towards actual self-realization in Christ; but all souls can potentially enter into one of the heavenly abodes, and in a heavenly abode they might stabilize themselves in what is good and true – *positive karma*, thus facilitating the generation of incarnations through which they might spiritually progress and evolve towards enlightenment, Supernal or Messianic Consciousness. In other words, teachings that lead to the attainment of heavenly mansions have a place and can be beneficial. After all, in the present human condition, relatively few are going to relate or connect with teachings that express a more subtle and sublime level of realization; but all in due season.

This is often reflected by discussions that I frequently have with individuals who write to me sharing about their awakening process, and sharing their experiences of visions and voices, and all of the information they receive from Jesus and Mary Magdalene, and such. These are, of course, common experiences in the process of the awakening, and they are wonderful; but when I hear of such experiences and individuals are inquiring what I think or feel about them, often the Holy Spirit has me share with them the potential for a more subtle and sublime realization, the recognition of the source and ground from which all of this arises. Much of the time, quite naturally, this puts individuals off; it is not exactly what they wanted to hear when they asked me what I think – and it is very rare that such individuals inquire how to go about this recognition and realization, or how to passing into further gradations of self-realization. Perhaps it is not time for them, or perhaps they are not ready and willing to let go of their present experience as yet, but often the Holy Spirit has me plant the seed, perhaps for another day.

In this sense, from a Sophian perspective much that is called “Gnostic” in the modern movement is not exactly Gnostic; at least not in the sense of teaching actual enlightenment and liberation, or evolution towards full knowledge of God and conscious union with God – though having esoteric terminology, much remains exoteric. This, of course, is to be expected in a process of reconstructing Christian Gnosticism apart from the actual Gnostic experience, the enlightenment experience. Consequently, for many newcomers to Sophian Gnosticism the more subtle and sublime aspects of the Sophian view and teachings is not recognized at the outset, but only with some time and experience in Sophian teachings and practices.

(Even our view of what constitutes “apostolic succession” is, in fact, radically different from other schools of thought on the matter – but that, too, can be quite difficult to communicate apart from a deeper and more prolonged exposure to it.)

All this to say that what you find in the Great Liberation Through Hearing (or Understanding) is basically akin to the Sophian Gnostic view. In this we may gain some insight into how a theistic and non-theistic view merges within Sophian Gnosticism. In fact we can say, in our actual experience of the Divine or Enlightened Being we experience “God” and “No God,” just as we experience “self” and “no self”; this being the truth of the Divine and the truth of the self – the truth of the *Ain Nature*. In this truth we recognize the Divine Mind and our own mind or soul-stream as inseparable from one another, and we find the universal and individual as complete interdependent and interconnected; all the radiant display of the Divine Mind – all is mind, all mind is one: the Holy One of Being.

*So there is the Pleroma and the Entirety, “day” and “night,” no difference; all in the Mind of God, as it were.

May we arise as the One-Who-Never-Sleeps; may we abide in the Holy Remembrance of the Divine I Am – amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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