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Define: THE PLACE (Part Two)

November 11, 2013


Ikon Jesus ben Sirach by L Thiel

The continuation of Define: THE PLACE will move into two narratives: Diadochos of Photiki and Jesus ben Sirach. In this, I will make a comparison of brotherhood. One with female; one without. First, I do not view Diadochos as Saint. He was saint-like, but not Saint. Just because one lives within a “celibate” environment, and contemplates self within the existence of the Godhood, and writes out of necessity on it, does not automatically qualify him to [this] ID. These are not the Saints spoken of in Psalm 106. 16 … And they envied Moses also in the camp, and Aaron the saint of the Lord (Saint = Holy Priest). The Brotherhood of Man and the Brotherhood of God are not the same, despite what man believes of the Genesis passage:

So God created man in his own image, in the image of God created he him; male and female created he them.

And …

Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh.

I would imagine that most men who have joined a monastery or a convent, or even those who have become hermits, do not consider themselves saints. This would be the same for any organized sect belonging to one order of man. This does not mean that one brought in to check the vineyard is not called to this ID of Saint, for it is God Purpose within Prophesy that Saint endures and perseveres, and assists the Prophet in moving man to accountability and servitude within the greater call. No man is an island but every man is called to a nomadic existence in the Light of Love. A cell or a pew should not become the vessel; the vessel should become One within the One, that all might know God, and this would include the mind of man. Holy Scripture states:

And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

Look at the particles here: HEART, SOUL, STRENGTH, MIND … and NEIGHBOUR as thyself. There are FIVE parts to this whole. If one knows this, one knows Love, and one is known. Of the two standing in the field, it will be the one remaining who has not been cut and tossed into his fire. His worth will be determined in the Dawn of Reason. The one to remain on the field of battle is the one willing, and the one more ready … for service unto servitude. These are your ‘becoming Saints.’


The following is ON SPIRITUAL KNOWLEDGE (The Philokalia: Prayer of the Heart) by Diadochos of Photiki

9. Wisdom and spiritual knowledge are both gifts of the one Holy Spirit, as are all divine gifts of grace; but each has its own distinctive energy. For this reason the Apostle testifies that to one is given wisdom, to another spiritual knowledge by the same Spirit ( 1 Cor. 12.8) Such knowledge unites man to God through experience, but does not move him to express outwardly what he knows. Some, then, of those who practise the solitary life are consciously illuminated by spiritual knowledge, yet do not speak about God. But when wisdom, with the fear of God, is given to someone at the same time as spiritual knowledge–and this seldom happens–it leads him to express outwardly the inner energies of this knowledge within him; for spiritual knowledge illuminates men through its inner energy while wisdom does so through being expressed outwardly. Spiritual knowledge comes through prayer, deep stillness and complete detachment, while wisdom comes through humble meditation on Holy Scripture and, above all, through grace given by God.

And the following is from the Wisdom of Sirach 13. 14-15

Every living creature loves its like,

And every man his neighbor.

All flesh gathers together by species,

And every man clings to one like himself.

Let me first say that wisdom is the feminine of the fruit while spiritual knowledge is the seed within [this] Character. In the Way, the Truth, and the Life … the life holds the feminine wisdom because it holds truth, but truth holds the Father. The way is a union of both because it sires life. But no one can come to the Father except through the anointed, the Way. I suppose an easy way to understand this is to take a piece a fruit–a peach, for instance. You have the outer, which should reflect the inner. The peach represents life. It holds the feminine wisdom in its essence–its fragrance, and its nutrients, which is its truth, but it also holds and protects the seed, the source of the continuation of this. In other words, you need the seed in order to produce more fruit, but you won’t be able to produce unless you eat of the fruit itself. You don’t eat the seed of the peach, but you do benefit from its flesh. If you eat its flesh, and benefit from this, you will be inclined to use the seed to grow more trees that you might have more fruit. Of course, a grounds keeper is necessary to see to the trees, one who knows when and how to prune, and understands the growing season.

Where Diadochos misses the fuller evidence of the Divine is in his experience of understanding of spiritual knowledge and wisdom as each having two distinctive energies. He does not mention the Essence, which is paramount to Energy. These are very real and fiercely enigmatic. If you are attempting to cross a stream and hop from stone to stone, trying to keep your feet from getting wet, you miss the water apparent to the crossing. This is the real of the believer’s baptism. This is the rebirth, that which is born of the Spirit. The Wisdom ‘rests’ in the adversity of this walk, while Spiritual Knowledge ‘drives’ you to this feat. Sister and Brother hand in hand traverse the channel, together. 

Jesus said, “Love your sibling like your soul; protect that person like the pupil of your eye.” Gospel of Thomas

Essence and Energy are our Sister and Brother: Wisdom and Spiritual Knowledge. These are equal. Diadochos experiences two energies, possibly, but more likely he is aware of ‘two.’ Jesus says, “Where there are three deities, they are divine. Where there are two or one, I am that one.” (Gospel of Thomas) John Klimacus says, “Let us summon the Holy Trinity as we marshal three against three.” The three is the universe of the mind: eye, ear and tongue. If these three deities are in union within God Purpose, then Sister and Brother are joined equally, and serve as One within the One.

Diadochos is aware that these exist, but he does not “know” the fullness of [this] Presence. His bed is one without. His chosen profession is within his own desires. Understanding his need for cleansing, he desires brotherhood with the Angels, but why hasn’t he engaged in [this] Place? He cannot cross those rough waters because he does not see the bridge–the means for getting from where he is in his devotion to what he understands of God to the actual Life in the Spirit. If we  look at the Apostle Peter’s belief when he stepped out of the boat and walked on water, we see that bridge, but when Peter’s fear causes him to sink, Christ reaches out and Peter takes his hand. His fear and lack of courage should not be looked at as an instant of success or failure. It could be the better part of a lifetime that man sinks, or a better part of Mankind as a body. The extended hand of Christ can come in many forms. The Prophet Isaiah says in 3.12 … O My people,  your punishers gather you, and those who make demands of you rule over you. O my people, those who bless you lead you astray and trouble the path of your feet. That bridge is TRUTH, but one can only be of this if one has the capacity in Love. A great, dark chasm exists between man state and the Life, and only Truth can make ready the way.

Master tells James in Gnostic Literature: Don’t you know that the head of prophecy was cut off with John? And James asks: Master, it is impossible to remove the head of prophecy, isn’t it? The Master responded: When you realize what the ‘head’ means, and that prophecy comes from the head, then understand the meaning of ‘its head was removed.’ 

The head is man. Remove man, then you remove prophecy. The removal of John’s head is symbolic of deadheading the old, used  flower, as the seasons must change. If man is removed, then what takes his place? Sirach tells us that every man clings to one like himself. Much like Jesus and John, he challenges us to understand the nature of our being. Diadochos clings to his solitary way within his brotherhood. His narrative is confined within this vision. Sirach’s narrative is not confined but of a nature unfolding. His vision is not sequestered, for what good would it be there, when it is of use here?

If we look at 1 Corinthians 12.7, we read … BUT THE MANIFESTATION OF THE SPIRIT IS GIVEN TO EACH ONE FOR THE PROFIT OF ALL. Holy Scripture states: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another is given faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another ‘different’ kinds of tongues, to another the interpretation of tongues. Manifestation is a demonstration, or a sharing of the Spirit. But what is knowledge if you have not wisdom in its use? What is wisdom if you have not the spiritual knowledge to understand its purpose?

Going back to the five particles: Heart-Wisdom; Soul-Spiritual Knowledge; Strength-Faith; Mind-Healing; and what comes from these is the capacity in Love. A union of heart and mind transforms the tongue. The last shall be first and the first last; for many be called but few chosen. If you remove the mind of man that it might share in union with the heart, where Wisdom is of the Essence, the tongue will confess … as is necessary for the Way.



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