Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus. (Matthew 1:18-25, New King James Version)
Spiritual life does not begin until we recognise that we have been roused from sleep. This is because we can only see that we have been asleep when an alternative state of being, of wakefulness, is present. Just as we cannot understand what dark is until light arrives, or what self-love is before the Lord’s love is birthed in us.
The Gospel of Matthew illustrates these awakenings throughout its Text; awakenings to the fact that there are two alternative ways of seeing life that now exist, and not one. There is a way of seeing that what Jesus as the Word teaches is true, and then there are the many different versions of the self that present in the landscapes around Him. These are all the variations of the sense of self that believes that it does not need the Word to teach it what is true, but instead subscribes to the idea that it knows what is true from the experiences gathered in its interactions with the material world.
And so, throughout this Gospel we see Jesus as the living Word interacting with the multitudes – teaching, preaching and challenging the many different aspects of “I” that exist in the sense of self. It calls into question the “I’s” that believe they are real and substantial and do not need any form of outside truth to guide them. These multiplicities of self that exist for us as finite beings are very important to take note of. Why? Because,
As long as a person believes he is one, he cannot change. (Maurice Nicoll from Psychological Commentaries on the Teaching of Gurdjieff and Ouspensky, Volume 1)
People however in whom love to the Lord and love towards the neighbour are not present, nor consequently the life of good and truth, are incapable of acknowledging that but one life alone flows in, let alone that this life comes from the Lord. But all such persons are incensed, indeed they are repelled, when told that they do not live of themselves. Self-love is what causes this. And what is amazing, although those people are shown by actual experiences in the next life that they do not live of themselves and at those times say that they are convinced of the truth of it, they nevertheless subsequently cling to their same old opinion and imagine that if they did live from another and not from themselves every joy of their life would melt away – unaware that quite the contrary is the case. Consequently the evil make evil their own because they do not believe that evils originate in hell; and they are incapable of making good their own because they believe that good begins in themselves and not from the Lord. (Arcana Coelestia 3743)
While we believe we are one single entity then our response to every thought and feeling that flows in is, “Yes, this is me, it is myself, it is I”. And because we identify with all these as “I”, then change is not possible. We are fixed in the belief that these “I’s” are our final identity; and they lack distinctions because we lack the ability to observe them. But with the new perspective the Word offers us through what it teaches about the nature of self and the nature of the Lord, we have a contrast from what the Word is pointing out and observing for us and alternatively, what is being observed. We can see that we are not one, but are instead many different experiences of one, of “I”, and that each has its own sense of being and quality. The Word, as the one observing, is offering light on the multitude of ‘people in the land’ so that we can see them, observe them, examine their quality; and we can hear what it is the Word is teaching us about them, and how they sit in relationship to Itself, to the Word who is the Lord.
As this occurs, so too does the deepening journey and discovery into a new sense of self emerging from the perspective of that which observes. This is a self that is in acknowledgement of the Word as the Lord that is guiding and teaching it in every moment; a self that submits to the need and constant work to become conscious to the Word, to be awoken by It each time we are lulled into sleep. This self discovers a new meaning of freedom as the Word offers it a new relationship to what we call our self and our attachments to it.
But the processes of awakenings are gradual and slow. There may be an initial jolt of shock in the first awakening, like Joseph here being roused from sleep, and then in other smaller ones in our sojourns in spiritual life. But overall, the movements are incremental and often occur without us being conscious of them. Little by little new ways of seeing and being are offered, and old ways are consequently let go.
So, much of the first experiences of awakening are done in states of sleepiness, like the Lord rousing us tenderly.
When Jesus came into the ruler’s house, and saw the flute players and the noisy crowd wailing, He said to them, “Make room, for the girl is not dead, but sleeping.” And they ridiculed Him. But when the crowd was put outside, He went in and took her by the hand, and the girl arose. (Matthew 9: 23-25)
There is a sense of a haze of obscurity in the atmospheres, like that of veils being lifted layer by layer as new things are gradually revealed.
Then He came to the disciples and found them asleep, and said to Peter, “What? Could you not watch with Me one hour? … And He came and found them asleep again, for their eyes were heavy. So He left them, went away again, and prayed the third time, saying the same words. Then He came to His disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand.” (26: 40,43-46)
and the graves were opened; and many bodies of the saints who had fallen asleep were raised (27:52)
Given that Matthew is the first of the four gospels to introduce us to the life of Christ, it should be no surprise that this gentle rousing from sleep, and the states of sleeping in general, are strong themes in this book. The word sleeping appears here10 times compared to only 6 in Mark, 4 in Luke and once in John. Also, many of the teachings offered by Jesus in this Gospel are spoken through parables and in indirect, abstract and figurative terms like the Son of Man which again is used 32 times in this Gospel compared to 26 in Luke, 14 in Mark and 10 in John. There is a veiled sense of secrecy throughout that is implied in the repeated requests from Jesus for things to stay hidden until they are ready to be revealed, and in instructions to tell no one of who He is or what He has done. Here are two such instances:
But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. (6:6)
Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” (17:9)
Matthew is also the only Gospel in which the Lord communicates to people in dreams, with one opening the first chapter. The Gospel of Matthew is not speaking of a state of wakefulness but more of something in the subconscious that is starting to break through and promising to offer something new that will be radically life changing.
“Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” (1:20)
And the questions then that are asked of us are:
- Are we willing to listen?
- Are we willing to allow this birthing of the Word to grow?
- Are we willing to work to hear what is spoken from the light of the observation of the Word?
- Are we willing to be lead but this instruction?
- Are we willing to follow?
And he who does not take his cross and follow after Me is not worthy of Me.
He who finds his life will lose it, and he who loses his life for My sake will find it. (10:38-39)
He who has ears to hear, let him hear! (11:15)
Once we’re awakened, what has been seen cannot be unseen. There is only now the way forward in working to integrate what has been illuminated, and for the process to unfold as it needs to. But it changes everything. We all know from experience that when anything new comes into our life, something that offers a new way of seeing and perceiving, that it also alters the ideas surrounding it, that are related to it; and that has a knock-on effect upon other things nearby, like a ripple wave in a pond.
An awakening to a new way of observing the self entirely is, of course, going to have a very large ripple effect. In fact, it’s going to affect everything that we call our life. It is disruptive because it calls into question things that we have understood about ourselves, about others, and about the nature of life in general. This new paradigm of perceiving the self – and consequently what reality is for us – challenges the very structure of our thinking and the patterns of thought that we have learnt to rely on. When we discover there is an alternative way of seeing the world and we find that we are not the self that we were led to believe, or what the external world has taught us that we are, then there is an organic process of reaction and response to this.
Let us use the analogy of a garden. The Word, when it awakens us, presents a whole new way of approaching the garden: in attending to it, in perceiving it, in examining the quality of the water and soil, of the phases it goes through, and what it needs from us … in mulching, fertilising, pruning, planting, preparing new ground, seeding, weeding, composting … All of the processes that occur in the garden can be recast in the light of the new sun that has appeared, bringing with it a new source of heat and light and, consequently, of growth.
Of course, in using this allegory here we are still speaking in secret; like that of a dream state, like the language of dreams. And the Word is the same. It remains in a secret state of sleepiness and veiled over until it gently rouses us from slumber.
“So then, you men should not be made to fear them. You see, there is nothing being veiled or covered which will not proceed having its covering taken away and be revealed, and hidden which will not be habitually made known and familiar. “What I am now saying to you folks within the darkness you say within the light. And what you are now hearing whispered into the ear, you people, as heralds, publicly proclaim upon the housetops (10:26-27- Jonathan Mitchell Translation)
Questions for Reflection
Consider these questions regarding our relationship with the Word:
- Are we willing to listen?
- Are we willing to allow this birthing of the Word to grow?
- Are we willing to work to hear what has been spoken from the light of the observation of the Word?
- Are we willing to be led by this instruction?
- Are we willing to follow?
- What is your inner response to these questions regarding your relationship with the Word?
- What feelings and thoughts respond affirmatively?
- What resists?
- What else has come up for you as you read through the material? (i.e. thoughts, feelings, ideas, questions)
Before Moving on to Module 2 …
Remember…. Like anything new, these ideas may feel difficult to work with at first and may give rise to many questions. It is enough however to just have them. Not all of them need immediate resolution or answers.
Also, be mindful of allowing yourself enough time between each module to let the ideas and work percolate. One day might be enough for you, or a few days or longer.
You might like to keep a journal or a notebook – something in which you can write down your observations at the end of the day, or during a short time set aside for reflection. This is also a place where you can write down the questions you are carrying.
Support In Your Work
This type of inner reflective work can give rise to states of resistance or conflict, as well as opening up many questions. If you would like to talk with someone to explore this more, then you can Contact Us.
Optional Further Reading and Exploration
This section is optional as it’s not part of the work that is in the module, but it offers an opportunity for further exploration around the subject and concepts.
“And I knew it not”. That this signifies in an obscure state, is evident without explication; for “not to know,” or to be ignorant, signifies what is obscure as to the things which are of intellectual sight. From “not to know,” or to be ignorant, as signifying what is obscure; as also from “to awake out of sleep,” as signifying to be enlightened; it is evident what and of what nature is the internal sense of the Word; namely, that the things which are of the literal sense are such as appear before the external sight, or some other sense, and are also apprehended according to these senses; whereas the things which are of the internal sense are such as appear before the internal sight, or before some other sense of the internal man. The same things therefore that are contained in the literal sense, and that are apprehended by man according to the external senses, that is, according to things which are in the world, or according to an idea thence derived, are perceived by the angels according to the internal senses; that is, according to those things which are in heaven, or according to an idea thence derived. The former and the latter things stand related as do the things which are in the light of the world to those which are in the light of heaven; the things which are in the light of the world being dead in comparison with those which are in the light of heaven; for in the light of heaven there are wisdom and intelligence from the Lord (see n. 3636, 3643); and therefore when those things which are of the light of the world are obliterated or wiped away, there remain those which are of the light of heaven; thus instead of earthly there remain heavenly things, and instead of natural, spiritual; as in the case above, “not to know,” or to be ignorant, signifies to be in an obscure state concerning good and truth; and to “awake out of sleep” signifies to be enlightened; and so in all other cases. (Arcana Coelestia 3717)
Man possesses a natural mind and a spiritual mind. The natural mind is below, and the spiritual mind above. The natural mind is the mind of man’s world, and the spiritual mind is the mind of his heaven. The natural mind may be called the animal mind, and the spiritual mind the human mind. Man is discriminated from the animal by possessing a spiritual mind. By means of this mind he can be in heaven while still in the world; and it is by means of this mind also that man lives after death. In his understanding a man is able to be in the spiritual mind, and consequently in heaven, but unless he shuns evils as sins he cannot be in the spiritual mind and consequently in heaven, as to his will. And if he is not there as to his will, he is not in heaven, in spite of the fact that he is there in understanding, for the will drags the understanding down, and causes it to be just as natural and animal as it is itself. Man may be compared to a garden, his understanding to light, and his will to heat. In wintertime a garden is in light but not in accompanying heat, but in summertime it is in light accompanied by heat. Just so a man who is in the light of the understanding alone is like a garden in wintertime, whereas one who is in the light of the understanding and at the same time in the heat of the will is like a garden in summertime. Moreover the understanding is wise from spiritual light, and the will loves from spiritual heat, for spiritual light is Divine wisdom, and spiritual heat is Divine love. So long as a man does not shun evils as sins, the concupiscences of evils block up the interiors of the natural mind on the part of the will, being like a thick veil there, and like a black cloud beneath the spiritual mind, and they prevent its being opened. But in very deed the moment a man shuns evils as sins, the Lord inflows from heaven, takes away the veil, dispels the cloud, opens the spiritual mind, and so introduces the man into heaven. So long as the concupiscences of evils block up the interiors of the natural mind (in the way we have indicated), so long is the man in hell; the moment, however, that these concupiscences have been dispersed by the Lord, the man is in heaven. Furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, so long is the man natural; but the moment they have been dispersed by the Lord, he is spiritual. Furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, so long is the man animal, differing only in his ability to think and speak, even of such things as he does not see with his eyes, which ability he derives from his capacity of uplifting his understanding into the light of heaven. The moment however that these concupiscences have been dispersed by the Lord, the man is a man, because he then thinks what is true in the understanding from what is good in the will. And furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, the man is like a garden in winter time, but the moment these concupiscences have been dispersed by the Lord, he is like a garden in summer time. The conjunction in a man of the will and the understanding is meant in the Word by “heart and soul,” and by “heart and spirit.” For example: that we must love God: With all the heart, and with all the soul (Matthew 22:37). And that God will give: A new heart, and a new spirit (Ezekiel 11:19; 36:26-27). The “heart” means the will and its love, and the “soul” and the “spirit,” the understanding and its wisdom. (Doctrine of Life 86{1-6})