I DO NOT TELL YOU TO IMITATE ME
Gnostic teachings from Samael Aun Weor - just for a change
I DO NOT TELL YOU TO IMITATE ME
Imitation might flatter but it isn’t a way to dissolve our many egos.
Due to Samael Aun Weor’s straight talk there seems no confusion,
Of those committed to the path - we must listen plainly too.
Now politics will not really enter into this posting for a change,
Of these times in which egos run the world toward the eventual abyss,
To this man he tries to live close to the path - at times it’s very difficult.
The signs of the coming Kali-Yuga seem to be everywhere as I see it,
Each one must understand things might get worse even with Trump gone.
Literally the insanity might even increase - this is very frightening to me,
Like I can’t imagine it getting much worse - I hope not for this to happen.
You could never find a more “egoical” person than this Trump chap,
Of this as a sign - it seems to check all the boxes possible - I think,
Understand that I’m not claiming to be no prophet - just observant.
Today the GoodYear blimp of ego is probably causing a stir,
Of all the folks reacting to this disturbance - Lordy what an ego storm.
I know many people who will mute the sound when he might talk,
My - one knows that an ego triggered by the guy only inflates to burst,
Indeed my attention is elsewhere now and my blood pressure is down,
Trump has successfully wormed his way into my non-political verse,
As I could only imagine that he would - some ego is probably growing,
Torture is probably better for me than concentrating on him,
Ego be gone will you - my work on myself is being interrupted.
Maybe his effect on me is less than I can assume - or maybe it’s more,
Each one of us who is disabled by our resulting egos - let’s chill out.
*We find ourselves, precisely, in winter, in the age of Kali-Yuga, in the Iron Age. Each time a race reaches the Iron Age, the Kali-Yuga, it perishes through an awful and tremendous cataclysm.
I DO NOT TELL YOU TO IMITATE ME
I’m following the path outlined by Samael Aun Weor in a most imperfect way but I am most certainly sincere. In gnosis one would expect that any association of people, no matter their character will have conflict within the group due to individual egos within each one. Clearly utopian socialism is not possible for the unenlightened person. With only about three percent of the essence being available it is most unlikely to live in harmony in any society. So I thought I’d end with what I believe is the solution to the evils arising within communities. I found something relatively close to the problem at hand and included part of it below. The understanding of the Christ story is quite different with Samael Aun Weor. For some time I had some difficulties with this alternative understanding but in time I’ve mostly accepted it. It seems to make more practical sense to me.
Parts of the Being, Understanding Others, Revenge and Justice
We really need to know ourselves—"Human, know yourself and you will know the universe and the gods"—because only by knowing ourselves can we work directly on ourselves. If we do not know ourselves, how would we work on ourselves? Impossible! Right? What we are looking for is a change, a radical transformation, and this is only possible by self-exploration, because that way we can work "directly" on ourselves.
When I speak of "working on ourselves," this phrase must be understood. We could become imitators of someone, but in this work to do so would not be to not work in a central, direct manner, it would be to work unilaterally. We could imitate the husband, or the wife of the family, or some instructor, but then that would not be a central, direct effort.
Krishnamurti says, for example: "I do not want henchmen or followers, but only imitators of my example." I find this too selfish, for if someone becomes an imitator of Krishnamurti, that one is no longer making a central effort. No! It is already an imitative work. Thus, the work of imitation is in itself not a work on oneself directly. No! One is doing it from an angle, one is doing it unilaterally; it is not a central work, it is not a central effort.
I do not tell you to imitate me, because in that way you would not be making a central effort. I tell you to make a central effort, a series of central super-efforts, to work on yourself directly. Only in this way is it possible to produce a change within ourselves.
However, when one works on oneself objectively, when one makes direct, central efforts to bring about change, it happens that the lower emotional center then attacks us intensely. It can be said that the lower emotional center is catastrophic, dark, horrible.
When attacks arise against the lower emotional center, one suffers immensely. Then, people who hurt us appear on our way, on our path; people who stick their dagger in the lower emotional center, and we feel that they torture our hearts. Of course, there is always a tendency to react against those who in one way or another hurt us, because we have that very marked tendency to react and if we react, the lower emotional center is invigorated, and that is very critical!...
Nonetheless, each fight against our inferior emotions has certain advantages. One of them is, precisely, the most important: that our individual Being arises (as a result of the conflict against the emotions which come from the words that hurt us), a product of the struggle, of the effort. Our individual Being emerges (vigorous, direct) into manifestation, and it is obvious that he unifies all our functions. Our centers, which used to march wildly against each other, are wonderfully integrated. It is through this struggle against the inferior emotions, through these objective and central super-efforts (not indirect or unilateral), that a powerful individuality and the integration of the Being are truly achieved.
When quoting this phrase, "integration of the Being," the product of the central efforts on oneself, we must reflect a little ... Actually, our deep inner Being is not integrated: it is made up of many autonomous and self-cognizant parts.
In the sacred scriptures, for example, the twelve apostles are spoken of. When people read the bible, they take their understanding of the twelve apostles "by the dead letter": it is said that "they were fishermen" that they "followed Jesus of Nazareth, the Christ." But the initiate who is working on himself directly, on his own Being, comes to discover these twelve apostles, those twelve fishermen. The initiate does not discover them outside of oneself, but within oneself. With amazement, one comes to realize that those twelve apostles are twelve parts of our own Being; then one forgets a little about the merely historical question and attends better to the gospel within oneself. They are the twelve powers that, in the Venustic initiation, penetrate into the womb of the Divine Kundalini mother, to come a little later to physical existence, and this is extremely important.
When we speak of the twenty-four elders of the apocalypse of Saint John, who "throw their crowns at the feet of the lamb" it is necessary to understand this, too. These twenty-four elder strangers are also not strangers to ourselves; they are twenty-four autonomous and self-cognizant parts of our own Being.
And when the four saints are mentioned, one must know how to understand this: these saints are the four devarajas that are not only found in the four cardinal points of the earth, but within ourselves and have power over the four elements.
When we speak of the slain lamb, which "erases the sins of the world," let us not think of a historical figure, from 1977 years ago. I do not deny the existence of the great Kabir, Yeshua Ben Pander; it would be absurd to deny him, since he is the author of the Pistis Sophia (this is historical). But let us think of that interior Yeshua (to whom Paul of Tarsus alludes so much), that is, the intimate Jesus-Christ, the humanized Logos; to that logoic ray that each one of us has and that (in Daath) enters into the maternal womb of the Divine Mother Kundalini Shakti, in order to come later to the manifestation, in the (first) Venustic initiation.
We must remember that the Logos is not a human or divine individual, those who think like that are wrong; the Logos is a perfect multiple unity. Each one of us has a logoic ray (so to speak), an intimate Christ, which when humanized within the womb of our Divine Mother Kundalini-Shakti, becomes the intimate Jesus Christ. Jesus, Jeshuah (יהושע) means, "savior." Christ or Christus, or in other words Vishnu or Osiris, is our logoic ray.
When Paul of Tarsus speaks so much about Jesus Christ, he is not referring to him as a historical figure, but to the inner Jesus Christ of each one of us. Likewise, that wonderful and holy man, that famous brother Fray Diego de Molinos when writing his “spiritual guide” always wisely referred to the same Jesus Christ. Obviously, that man died a martyr, in a dungeon of the inquisition. He wrote "Imitation of Christ" which is more, let us say, Nirvanic than dogmatic in flavor...
So, brothers and sisters, that intimate Jesus Christ is the one that counts. If an enlightened person truly invokes Yeshua Ben Pander in the worlds of cosmic consciousness, he will give him this greeting, pointing to the heart: “look for me within here; look for the Christ in here.” Yeshua Ben Pander came to bring the doctrine of the Intimate Christ, in the same way that Gautama, the Buddha Shakyamuni, brought the doctrine of the Inner Buddha.
So, my dear brothers and sisters, I want you to reflect on what all this means …
https://glorian.org/about/gnostics/jesus-yeshua-ben-pandira
The name "Jesus" is derived from an Aramaic (ancient Hebrew) word, יהשוה Yeshua, which means "savior," and is derived from the Holy Name of God יהוה filled with fire ש. The original use of this term is as an honorific title, such as "rabbi."
The word Christ is derived from the Greek Χριστός Christos, “the Anointed One,” and Krestos, whose esoteric meaning is “fire.” The word Christ is also a title, not a personal name.
In the Pistis Sophia, his name is given in Coptic as Aberamentho.
https://en.wikipedia.org/wiki/Pistis_Sophia
Pistis Sophia (Koine Greek: Πίστις Σοφία) is a Gnostic text discovered in 1773,:possibly written between the 3rd and 4th centuries AD.The existing manuscript, which some scholars place in the late 4th century,relates one Gnostic group's teachings of the transfigured Jesus to the assembled disciples, including his mother Mary, Mary Magdalene, and Martha. (In this context, "transfigured" refers to Jesus after his death and resurrection, not the event during his life where he spoke to appearances of Moses and Elijah on a mountain.) In this text, the risen Jesus had spent eleven years speaking with his disciples, teaching them only the lower mysteries. After eleven years, he receives his true garment and is able to reveal the higher mysteries revered by this group. The prized mysteries relate to complex cosmologies and knowledge necessary for the soul to reach the highest divine realms.
Much of the first two books of the manuscript are dedicated to outlining the myth of the fall and restoration of the figure known as Pistis Sophia, in particular giving detailed parallels between her prayers of repentance and particular Psalms and Odes of Solomon.
Although in many Gnostic texts and systems Sophia is a major female divinity, in Pistis Sophia she originates and dwells outside of the divine realm. Her fall and redemption parallel that found in versions of the Sophia myth such as that in the Apocryphon of John, but the actions all take place in the material aeons, and she can only be restored to her place in the thirteenth aeon, outside the Kingdom of Light.
https://en.wikipedia.org/wiki/Devaraja
Devaraja (was a religious order of the "god-king," or deified monarch in medieval Southeast Asia. The devarāja order grew out of both Hinduism and separate local traditions depending on the area. It taught that the king was a divine universal ruler, a manifestation of Bhagavan (often attributed to Shiva or Vishnu). The concept viewed the monarch to possess transcendental quality, the king as the living god on earth. The concept is closely related to the Indian concept of Chakravarti (universal monarch). In politics, it is viewed as the divine justification of a king's rule. The concept was institutionalized and gained its elaborate manifestations in ancient Java and Cambodia, where monuments such as Prambanan and Angkor Wat were erected to celebrate the king's divine rule on earth.
https://en.wikipedia.org/wiki/Miguel_de_Molinos
*Miguel de Molinos (baptised 29 June 1628 – 29 December 1696) was a Spanish mystic, the chief representative of the religious revival known as Quietism. He was born in 1628 near Muniesa (Teruel), in Aragon, a village around 100 kilometres (60 miles) south of Zaragoza, Spain. His birthdate is unknown, but church records indicate he was baptised on 29 June 1628. He moved to Valencia in his youth and undertook religious education with the Jesuits there at the College of St Paul. He was ordained in 1652, and seemingly took his doctorate shortly thereafter at Coimbra. He held a benefice in the church of Santo Tomas and was confessor to a community of nuns.
In spring 1687, Molinos was brought before a tribunal of the Holy Office of the Inquisition and asked to explain his teaching, with 263 questionable propositions from his works at stake. Although initially defending them, by May 1687 his attitude had changed and he confessed his errors of conduct and teaching and waived his opportunity to present a defence. By July, the tribunal had isolated 68 objectionable propositions and had prepared articles of censure for each.
—-
They insinuated that he had ill designs, and was, in his heart, an enemy to the Christian religion: that under pretence of raising men to a sublime strain of devotion, he intended to erase from their minds a sense of the mysteries of Christianity. And because he was a Spaniard, they gave out that he was descended from a Jewish or Mahometan race, and that he might carry in his blood, or in his first education, some seeds of those religions which he had since cultivated with no less art than zeal. This last calumny gained but little credit at Rome, though it was said an order was sent to examine the registers of the place where Molinos was baptized.
Molinos finding himself attacked with great vigor, and the most unrelenting malice, took every necessary precaution to prevent these imputations being credited. He wrote a treatise, entitled "Frequent and Daily Communion," which was likewise approved by some of the most learned of the Romish clergy. This was printed with his Spiritual Guide, in the year 1675; and in the preface to it he declared that he had not written it with any design to engage himself in matters of controversy, but that it was drawn from him by the earnest solicitations of many pious people.
—
On 23 August 1687, the entire case was read to the cardinal inquisitors, and on 2 September Molinos's sentence (life in prison) was announced.
On 3 September Molinos made a public profession of his errors in the Dominican Church of Santa Maria sopra Minerva. On 20 November Pope Innocent XI ratified his condemnation of the practices of the Quietists in the bull Coelestis Pastor, condemning 68 propositions from the Guida spirituale and other unpublished writings of its author.
Molinos died nine years later in the prison of the Holy Office on 29 December 1696.
https://en.m.wikipedia.org/wiki/Quietism_(Christian_contemplation)
Quietism is the name given (especially in Catholic theology) to a set of contemplative practices that rose in popularity in France, Italy, and Spain during the late 1670s and 1680s, particularly associated with the writings of the Spanish mystic Miguel (and subsequently François Malaval and Madame Guyon), and which were condemned as heresy by Pope Innocent XI by in the papal bull Coelestis Pastor of 1687. "Quietism" was seen by critics as holding that man's highest perfection consists in a sort of psychical self-annihilation and a consequent absorption of the soul into the Divine Essence even during the present life. In early Christianity, suspicion over forms of mystical teaching may be seen as controversies over Gnosticism in the second and third centuries, and over the Messalian heresy in the fourth and fifth centuries.
Samael Aun Weor (March 6, 1917 – December 24, 1977), born Víctor Manuel Gómez Rodríguez, was a teacher and author of over sixty books of esoteric spirituality. He formed a new religious movement under the banner of "Universal Gnosticism", or simply gnosis, and taught the practical and esoteric principles to awaken and fundamentally change the psychological condition.
I was curious about Michael De Molinos and what exactly he was sentenced to life in prison for. Below is some of what brought severe disfavor in Spain at the time. I guess I have a difficult time understanding why he was thrown in prison after reading it. It all seems rather valid to my understanding. But you be the judge.
https://archive.org/details/spiritualguideof00moli/page/n6/mode/1up
AND BRINGS IT BY THE INWARD WAY TO THE GETTING OF PERFECT CONTEMPLATION.
WRITTEN By
Dr. MICHAEL DE MOLINOS, Prisst.
ALSO THE SUBSTANCE OF SEVERAL LETTERS SENT
FROM ITALY CONCERNING THE QUIETISTS.
Translated from the Italian Copy.
PRINTED IN THE YEAR 1699.
CHAPTER VI.
To the end the soul may attain to the supreme internal peace, it is necessary that God purge it after His way, because the exercises and mortifications that of itself it sets about, are not sufficient. As soon as thou shalt firmly resolve to mortify thy external senses, that thou mayest advance towards the high mountain of perfection and union with God, His Divine Majesty will set His hand to the purging of thy evil inclinations, inordinate desires, vain complacency, self-love and pride, and other hidden vices, which thou knowest not, and yet reign in the inner parts of thy soul, and hinder the Divine union.
Thou wilt never attain to this happy state, though thou tire thyself out with the external acts of mortification and resignation, until this Lord purge thee inwardly, and discipline thee after His own way, because He alone knows how secret faults are to be purged out. If thou persevere constantly, He will not only purge thee from affections and engagements to natural and temporal goods, but in his own time also He will purify thee with the supernatural and sublime; such as -are internal communications, inward raptures and ecstasies, and other infused graces, on which the soul rests and enjoys itself.
God will do all this in thy soul by means of the cross and dryness, if thou freely givest thy consent to it by resignation, and walking through » those darksome and desert ways. All thou hast to do is to do nothing by thy own choice alone. The subjection of thy liberty is that which thou 'oughtest to do, quietly resigning thyself up in everything, whereby the Lord shall think fit internally and externally to mortify thee: because that is the only means by which thy soul can become capable of the Divine influences, whilst thou sufferest internal and external tribulation, with humility, patience and quiet; not the penances, disciplines and mortifications which thou couldst impose thyself.
The husbandman sets a greater esteem upon the plants which he sows in the ground than those that spring up of themselves, because these never come to seasonable maturity. In the same manner God esteems, and is better pleased with, the virtue which He sows and infuses into the — soul (as being sunk into its own nothingness, 7 calm and quiet, retreated within its own centre, on and without any election) than all the other virtues which the soul pretends to acquire by thy own election and endeavours.
It concerns thee only, then, to prepare thine heart like clean paper, wherein the Divine wisdom may imprint characters to His own liking. O how great a work will it be for thy soul to be whole hours together in prayer, dumb, resigned and humble, without acting, knowing, or desiring to understand anything!
CHAPTER VII. A sequel of the same.
With new efforts thou wilt exercise thyself, but in another manner than hitherto, giving thy consent to receive the secret and Divine operations, and to be polished and purified by the Lord, which is the only means whereby thou wilt become clean and purged from thy ignorance and dissolutions. Know, however, that thou art to be plunged into a bitter sea of sorrows, and of internal and external pains, which torment will pierce into the most inward part of thy soul and body.
Thou wilt experience that the creatures will forsake thee, nay, those too from which thou hopedst for most favour and compassion in thy straits: the brooks of thy faculties will be so dried up, that thou shalt not be able to form any ratiocination; nay, nor so much as to conceive a good thought of God. Heaven will seem to thee to be of brass, and thou shalt receive no light from it. Nor will the thought comfort thee that in times past so much light and devout consolation hath shone into thy soul.
The invisible enemies will pursue thee with scruples, lascivious suggestions, and unclean thoughts, with incentives to impatience, pride, rage, cursing, and blaspheming the name of God, His sacraments and holy mysteries. Thou wilt find a great lukewarmness, loathing and wearisomeness for the things of God, an obscurity and darkness in thy understanding, a faintness, confusion and narrowness of heart; such a coldness and feebleness of the will to resist, that a straw will appear to thee a beam. Thy desertion will be so great that thou wilt think there is no more a God for thee, and that thou art rendered incapable of entertaining a good desire; so that thou wilt continue shut up betwixt two walls, in constant straits and anguish, without any hopes of ever getting out of so dreadful an oppression.
But fear not: all this is necessary for purging — thy soul, and making it know its own misery, and sensibly perceive the annihilation of all the passions and disordinate appetites, wherewith it — rejoiced itself. Finally, to the end the Lord may — refine and purify thee after His own man with those inward torments, wilt thou not cast the Jonas of sense into the sea, that thereby thou mayest procure it? With all thy outward disciplines and mortifications, thou wilt never have true light, nor make one step towards perfection: so that thou wilt stop in the beginning, and thy soul will not attain to the scale rest and supreme internal peace.
CHAPTER VIII.
The soul ought not to be disquieted, nor draw back in the spiritual way, because it finds itself assaulted by temptations.
As our own nature is so base, proud and ambitious, and so full of its own appetites, its own judgment and opinions, that if temptations restrained it not, it would be undone without remedy. The Lord, then, seeing our misery and perverse inclination, and thereby moved to compassion, suffers us to be assaulted by divers — thoughts against the faith, horrible temptations, and by violent and painful suggestions of impatience, pride, gluttony, luxury, rage, blasphemy, cursing, despair, and an infinite number of others, to the end we may know ourselves that infinite Goodness humbles our pride, giving us in them the most wholesome medicine.
All our righteousnesses (as Isaiah saith, chap. lxiv. 6) are as filthy rags, through the stains of vanity, conceitedness, and self-love. It is necessary they be purified with the fire of tribulation, and temptation, that so they may be clean, pure, perfect, and agreeable to the eyes of God.
Therefore the Lord purifies the soul which He calls, and will have for Himself, with the rough file of temptation, with which He polishes it from the rust of pride, avarice, vanity, ambition, presumption, and self-conceitedness. With the same -. He humbles, pacifies and exercises it, making it to know its own misery. By means thereof He - purifies and strips the heart, to the end all its operations may be pure, and of inestimable value.
Many souls, when they suffer those painful torments, are troubled, afflicted and disquieted, it seeming to them that they begin already in this life to suffer eternal punishments; and if by misfortune they go to an inexperienced confessor, instead of comforting them, he leaves them in greater confusion and perplexities.
_ That thou mayest not lose internal peace, it is necessary thou believe that it is the goodness of —
Divine mercy, when thus it humbles, afflicts and tries thee; since by that means thy soul comes to have a deep knowledge of itself, reckoning itself the worst, most impious and abominable of all souls living, and hence with humility and lowliness it abhors itself. O how happy would souls be if they would be quiet, and believe that all these temptations are caused by the devil, and received from the hand of God, for their gain and spiritual profit!
But thou wilt say, that it is not the work of the devil when He molests thee by means of creatures, but the effects of thy neighbours’ faults and malice, in having wronged and injured thee. Know that that is another cunning and hidden temptation, because though God wills not the sin of another, yet He wills his own effects in thee, and the trouble which accrues to thee from another’s faults, that He may see thee improved by the benefit of patience.
Dost thou receive an injury from any man? There are two things in it, the sin of him that does it, and the punishment that thou sufferest; the sin is against the will of God, and displeases Him, though He permit it; the punishment is conform to His will, and He wills it for thy good; wherefore thou oughtest to receive it, as from His hand. The Passion and Death of our Lord Christ were the effects of the wickedness and sins of Pilate; and yet it is certain that God willed the death of His own Son for our redemption.
Consider how the Lord makes use of another’s fault for the good of thy soul. O the greatness of the Divine Wisdom! Who can pry into the depths of the secret and extraordinary means, and — the hidden parts whereby He guides the soul, which He would have purged, transformed and ’ deified?
CHAPTER XXII.
A mournful exclamation and lamentable moan to God for the small company of souls that arrive at perfection, the loving union, and the Divine transformation.
Oh ‘DIVINE Majesty, in whose presence the pillars of heaven do quake and tremble! O thou Goodness, more than infinite, in whose love the seraphim burn! Give me leave, O Lord, to lament our blindness and ingratitude. We all live in mistakes, seeking the foolish world, and forsaking Thee, who art our God: we all forsake Thee, the fountain of living waters, for the stinking dirt of the world.
- O we children of men! how long shall we follow after lying and vanity? Who is it that. hath thus deceived us, that we should forsake God, our greatest good? Who is it that speaks the most truth to us? Who is it that loves us most? Who defends us most? Who is it that doth more to show Himself a friend? Who more tender to — show Himself a spouse, and more good to be a father; that our blindness should be so great, that we should all forsake this greatest and infinite goodness.
O Divine Lord, what he few souls are there in the world which do serve Thee with perfection! How — small is the number of those who are willing to — suffer that they may follow Christ crucified, that they — may embrace the cross, that they may deny and contemn themselves! Oh, what a scarcity of souls are there which are disinterested and totally naked! How few are those souls which are dead to themselves and alive to God, which are totally resigned to His Divine good pleasure! How few those who are adorned with simple obedience, profound knowledge of themselves, and true humility! How few those who, with an entire indifference, give up themselves into the hands of God, to do what He pleases with — them! How few are there of those pure souls which be of a simple and disinterested heart, and which, putting off their own understanding, knowledge, desire, and will, do long for self-denial and spiritual death! Oh, what a scarcity of souls there which are willing to let the Divine Creator work in — them a mind to suffer that they may not suffer, and to die that they may not die! How few are the souls which are willing to forget themselves, to free their hearts from their own affections, their own desires, their own satisfactions, their own love and judgments! that are willing to be led by the highway of self-denial and the internal way! that are willing to be annihilated, dying to themselves and their senses! that are willing to let themselves be emptied, purified, and unclothed, that God may fill and clothe and perfect them! In a word, how small, O Lord, is the number of those souls which are blind, deaf, and dumb, and perfectly contemplative!
Oh, the shame of us, the children of Adam, who, _ for a thing of mere vileness, do despise true felicity and hinder our greatest good, the rich treasure, and infinite goodness! Great reason has Heaven to lament that there are so few souls to follow its precious pathway. Vise Sionis lugent, quod non sint qui veniant ad solemnitatem (Lam. i. 4). [translated: They mourn in the sight of Zion, because there are none who come to the solemnity]
I can’t see anything blatantly offensive in any of this. Perhaps my education in Gnosis has opened my door to these teachings by this Spaniard. It seems rather odd that the guy was condemned for only having a slightly different (and I would argue correct) interpretation of the Bible.
I will end with a pseudo-sonnet as is the custom. Thanks for reading. Sorry for my delving into religion. I’ll try not to make it a habit.
He Brought Personal Responsibility Into The Picture
It’s refreshing to have some mystic tell one to don’t imitate me,
For in the age of the Trump cult following that’s what they do,
Samael Aun Weor’s simple message for me and maybe you,
I follow his advice nonetheless and what will be will be,
We probably want to watch out for rouge Trumpers - don’t you agree,
And it seems to me that this country is in decline - ocean blue,
Please watch out for yourself Trump’s tribe wants to screw
Us all with Project 2025 - into our guts go their knee.
So the religious folks have seemed to always be harsh,
De Molinos was sent to prison for life,
He got too fancy with his interpretations - then came strife,
I suppose that the Spanish Christians couldn’t really parse,
I am thinking he brought personal responsibility into the picture,
But they didn’t like it it seems - only prison time occurred.
That’s what I have to share on this topic. I’ve found my gnosis journey to be quite enlightening so far. I’ve changed in many ways due to its teachings. The world is less confusing to me. To write about it is good way to try and understand it. I’m glad I’ve learnt about the Miguel de Molinos story. Perhaps you might be too?
203rd posting, September 24, 2024.