Vision of Jesus during NDE

Jesus said that by dying, we open ourselves to eternal life. Our lives then become fruitful. In some instances, through a near-death experience  — or a serious brush with death — a person becomes aware of the source of life, itself, which is eternal. Jesus Christ is revealed.

John 12:24-25: Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.

Here is a beautiful experience, recounted by a woman who died (in clinical terms) at the hospital. Jesus Christ came to her, as a being of pure golden light, who glowed through the heart with a blue star.

The woman (Charmian Redwood) knew that she had touched the eternal.  Upon returning to her body, and recovering from her illness, Charmian reoriented her life according to sacred values. This short video is quite affecting.

Advertisements

Jacob’s Ladder: Eternity Card of William Blake Tarot

Jacob’s Ladder as the symbol of Eternity

NOTE: This post is borrowed from the page (to which I link below), about the Eternity Card in the William Blake Tarot.

Eternity Card – Blake Tarot

00/ —Eternity

The Eternity card has no equivalent in other Tarot decks. Its dual numberation (double-zero or infinity) indicates that it transcends numbers. This image is from the painting called Jacob’s Dream, based on the book of Genesis, showing Jacob and his ladder to heaven. In Blake’s myth, this is Albion asleep on the Rock of Ages. His Zoas have divided, and he lies stricken in spiritual limbo. Fallen from eternity, he is now a mortal man, and his four “eternal senses” — the four divine arts of painting, science, music, and poetry — have become his body, head, heart, and genitals. Albion represents our own sleeping consciousness, dreaming eternity as our ultimate potential. Albion remains asleep throughout the soul’s journey, unable to awaken until his divided soul is regenerated and his Zoas, the “four faces of man,” are reunited. However, his vision of eternity is very much alive in his dream — and Albion’s vision is what this card is about. Eternity represents mankind’s hopes for divine spiritual consciousness, and for living in a world of shining imagination and everlasting truth. For Blake, eternity is an exciting intellectual realm filled with the “fury of poetic inspiration,” from whence “all the passions emanate uncurbed in their eternal glory.”

The sheephook in Albion’s hand represents his mortal innocence. Exalted beings carry symbols of the arts (spiritual sustenance) upon a celestial stairway that literally represents the arts as man’s connection to eternity. The luminous, numinous sun is the “divine imagination,” the god in every human, which shines within us day and night, the ultimate reality from which all things are created.

This card is always significant in a reading, because its declaration of spiritual reality and creative imagination is meaningful in any context. Eternity can be a wake-up call to a spiritual issue in the reading, a promising opportunity to try something new and imaginative, an announcement of a something wonderful happening, a prophecy of angelic or artistic communication (perhaps via a dream or daydream), the advent of a serendipitous occurrence or heavenly ‘coincidence’, or a sudden awareness that life is a spiritual adventure, and not just a material process. This is always an auspicious card, even when reversed, because eternity is irreversibly divine.

KEYWORDS: AWARENESS OF SPIRITUAL DESTINY • ARTISTIC POWERS • A HEAVENLY OUTLOOK • IMAGINATIVE OPPORTUNITY • PROPHETIC PORTENTS. SPIRITUAL ELATION •

THE SOUL’S JOURNEY

The Blake Triumphs tell a story about the spiritual progress of human consciousness. This is the Soul’s Journey, which now begins…

The Cycle of Matter

This cycle consists of eight cards, of which the first introduces the seven that follow.

0

Galactic Theology: An Economy of Generosity (and the Monetary System)

May we live a regime of generosity while also making sufficient income to survive and thrive in our world?

In this post, I will consider the insights of a spiritual innovator (Maria Jacobi). Jacobi claims to have contact with extra-terrestrial guides. Specifically, I will look at the concept of an economy of generosity in relation to the monetary system.

After that, I will assess Jacobi’s teachings about money and generosity in terms of the New Testament theology of the kingdom of God.

Galactic Theology: Maria Jacobi

Marina Jacobi channels galactic guides, those she names “eleventh dimensional beings” and the “Council of Nine.” Jacobi asserts that the teachings of these beings emanate from a fifth dimensional reality, which is a realm of abundance.

This realm of abundance, in New Testament terms, has a correlate in the notion of the Kingdom of God, which is a regime of justice and generosity for all.

Jacobi practices manifestation principles that are intended to supplant the monetary system with an economy of generosity.  If we put conditions upon our giving and receiving — for instance, by giving to others only if we are paid in money– then we limit the abundance that may come to us. Conversely, if we practice giving from the heart, without regard for monetary reward or other kinds of consequences, we come to see evidence that the universe does provide for us, abundantly.

Jacobi does not advise that one jump immediately, necessarily, from one regime to the other, from a money-economy to a fifth dimensional realm generosity. Nevertheless, one can make a practice of giving for its own sake. The rewards will manifest.

In my opinion, not everybody needs to walk a radical path of repudiating the monetary economy. Some of Jacobi’s stories of manifestation (see the second video below) reflect a lifestyle of material insecurity, marked by financial crises that are averted in the knick of time. If an economy of generosity is proven over time, not everybody will wish to unplug from the money system to such degree as to destabilize one’s income and one’s capacity, financially, to plan ahead. Nevertheless, her experiment in living from the heart, outside of the monetary economy, is worth considering. (See the videos below.)

New Testament: the Kingdom of God

A central teaching of the Gospels is that God’s economy of love may be trusted. We are to seek first the “kingdom of God” and everything else will follow. Yet, the reality of our lives often puts us at odds with the monetary system.

We follow our passion or our heart, we give generously from our gifts, and we may have trouble paying our bills. Or our kindness may be exploited. Conversely, some people are able to make very good money while expending only a small amount of effort. These people, who are well-placed in the monetary system, appear to reap large financial benefits — from their intentions for service.

May we live with purity of heart, giving generously, and expect that our material needs will be taken care of? Or shall we accept that we live in two worlds, simultaneously, in one of which the monetary system prevails, presenting obstacles to the economy of generosity?

A third alternative is that the “kingdom of God,” as the New Testament teaches, actually mediates these two realms in accord with the Lord’s prayer: “On earth as it is in heaven.” In this function, the kingdom of God brings an economy of generosity onto the earth so that the monetary system itself is changed. Our lives as wage earners, including our lacks, are harmonized for the flourishing of all.

Conclusion

Marina Jacobi’s radical experiment in generosity, and giving from the heart, may be one way that principles of the kingdom of God, in Christian terms, are being practiced and embodied for our times.

God and UFO’s

Dear Lightworkers,

In previous posts, we’ve delved into the testimony of a researcher whose conversations with extra-terrestrials (Arcturians) have resulted in a spiritual philosophy and even a new understanding of Jesus Christ.

Today, we go beyond such individual reports to look at how the Church as an institution is accommodating our galactic friends.

Now that the New York Times has produced an investigative report on the Pentagon’s UFO program (see: NY Times on Pentagon and UFO), it is thought-provoking to consider the theological implications of extraterrestrial contact.

The Vatican’s Br. Guy Consolmagno replies to such questions on his blog, The Catholic Astronomer (see: Vatican’s Brother Guy). See also this summary article (Summary Article on ET’s and Interdisciplinary Research).

Consider, too, whether Paul’s conversion on the road to Damascus might have been caused by a falling meteor (see article: Falling Meteor on Road to Damascus).

Croiset the Clairvoyant and the miracles of Jesus of Nazareth

The work of the Dutch Clairvoyant Gerard Croiset (1909-1980) sheds light, in some particulars, on the miracle working of Jesus. In this post, I will address two points.

1. The inner signals and experiences that the healer, clairvoyant, or miracle worker undergoes, in rapport with his subjects or petitioners For this matter, I will compare Croiset’s report with a passage about Jesus’s experience of healing (Mark 5:30).

2. The helps and hindrances to healing or miracles I will compare Croiset’s report with a passage about Jesus’s miracle working and healing in Nazareth (Mark 6:4-6).

The Dutch Clairvoyant Gerard Croiset (1909-1980) was gifted with paranormal abilities, including telepathy, clairvoyance, and precognition. He was hired by private clients and police, or detective agencies alike, to find lost children, to weigh in about circumstances and suspects in crimes, and even to offer insight into the historical contexts of manuscripts and fossils.

1. The inner signals and experiences the healer, clairvoyant, or miracle worker undergoes, in rapport with his subjects or petitioner:  Energetic signals (Mark 5:30)

Interestingly, Croiset could feel in advance – upon making contact and receiving a request from someone  – whether he would be capable of responding and assisting in the case. Croiset’s biographer Jack Harrison Pollack quotes the famous clairvoyant, “Whenever anybody telephones and says he would like to talk to me some time, I do not feel a thing. But when a warning feeling disturbs me, I get a vibration which is like a full-up feeling and I expand like a balloon. I grow attentive. Then I know it is not an ordinary call….When somebody with a real problem comes to see me  I see a lot of colors. These colors spin around in me very fast until they form a picture. These pictures shoot out as if they were flashing forward like a three-dimensional film.”

Croiset’s description of his healing rapport with his subjects raises the question (if a speculative one), whether perhaps inwardly, as with Croiset, some sensation or vibration would alert Jesus that the petitioner in question, in need of healing or a miracle, had genuine need of assistance.  Rarely do we learn in the Gospels of any subjective experience of Jesus, involved in his healings and miracles.

In one rare instance, however, we do find this telling description of Jesus’s healing rapport with a woman in need. A woman who has been bleeding for twelve years is healed when she touches the garment of Jesus.  The healing is marked for the healer by a sensation (Mark 5:30): “At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, ‘Who touched my clothes?'”

In this case, Jesus makes physical contact with the one he heals. Usually, in Jesus’s healings, there is no such contact. Inwardly, perhaps, the power within Jesus stirred him, as it did Croisset, when a person with a legitimate need approached him.

2. The helps and hindrances to healing or miracles (Mark 6:4-6): Compassion

Croiset was indifferent to quantitative tests of his paranormal abilities, such those devised by J.B. Rhine, the Duke researcher. Once declining to participate in one of Rhine’s studies — which involved predicting a series of figures on cards — Croiset remarked, “I do not like just to guess cards. I have to be emotionally involved in a case, such as a missing child or somebody in trouble.”

If compassionate interest aroused Croiset’s capacities, by the same token self-interest thwarted them. Croiset was incapable of predicting the future on behalf of his family or in order to secure some financial gain. Conversely, where he and his clients shared a significant problem, Croiset’s abilities were enhanced. Because Croiset had nearly drowned once, he became an expert at rescuing or locating drowning people. He had a special sensitivity to orphans, having suffered as an orphan himself.

In the case of Jesus, it is curious that the unbelief of his own townspeople prevent him from working stupendous miracles. As Mark 6:5 explains, about his work in Nazareth, “he could not do any miracles there, except lay his hands on a few sick people and heal them,” because of the people’s “lack of faith” (6:6) and because a prophet (i.e. Jesus) is not honored in his own town (6:4).

A lack of trust or belief, on the part of those he would assist, could thwart that compassionate interest that (as with Croiset) enhances the miracle worker’s success.

In conclusion, like Croiset, the famous healer and clairvoyant, Jesus may have registered somatically a signal to alert him as to the needs of his petitioners (Mark 5:30).  The healing abilities of Jesus may have been enhanced, too, by compassion for the afflicted (Mark 6:4-6).