PARTICIPATING IN THE CONTINUING INCARNATION OF GOD
Part 12, "Preparing a Highway for the Lord"



        "Job answers Yahweh thus . . ." -- C. G. Jung, Answer to Job, (opening) par. 564, p. 56.

In Answer to Job, Jung deals with the fundamental enantiodromia, the bipolar split, in the personality of God-the-Father (Yahweh) which sets Him at odds with Man. This conflict between Yahweh and His human creation is mediated by His "Son", the Christos, who implants in creaturely man the "Holy Spirit," the Third Person of the archetypal (as distinct from "Christian") Trinity, thereby raising mankind to the status of sonship in God.

The adversary to this psychic elevation is Satan who, in the final analysis, is nothing more than another aspect, albeit negative, of the Divine enantiodromia. That is to say, the Mind of God is divided in its feelings toward mankind: on the one hand, pleased at having created him, and on the other regretting ever having done so.

Consequently, we see that Satan in the Book of Job is only the henchman for acting out Yahweh's immoral rage at its protagonist. It is not the former, but the latter who initiates Job's sufferings -- thus raising the question, in Jung's mind, How can a moral God behave in such an immoral fashion? To which he answers, He cannot and, therefore, is not. In the process we have elsewhere called "psychic mitosis," by which the Self (or God) reproduces itself in the Ego (or man), Jung proposes that a disproportionate degree of the former's morality is invested in the latter's paternity -- thereby leaving the Self (or God) morally inferior to man.

It is out of God's encounter with Job -- in which he inflicts suffering without justification upon his innocent and "wormlike" creation -- that God realizes man is morally superior to Himself. As Jung later writes,

"[Out of their encounter] Job stands morally higher than Yahweh. In this respect the creature has surpassed the creator . . . Because his creature has surpassed him, [Yahweh] must regenerate himself [in man]." (ibid, par. 640)

It is this that gives rise to the first incarnation in the so-called "Christ," and the subsequent "continuing incarnations" in mankind -- including those of Krishna, Buddha, Sabbatai Zevi, Jacob Frank, Ramakrishna, Meher Baba, the Imam of Ismaili Islam and others yet to be heard from but on their way. It is of and for them the prophet declares:

"Prepare you in the wilderness the way of Yahweh; make level in the desert a highway for our God." (Isaiah 40:3)


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        "The indwelling of the Holy Ghost, the third Divine Person, in man, brings about a Christification of many. . .[but] even the enlightened person remains what he is, and is never more than his own limited ego before the One who dwells within him, whose form has no knowable boundaries, who encompasses him on all sides, fathomless as the abysms of the earth and vast as the sky." -- C.G. Jung, "Answer to Job" (par.758)

God, the Self, the Psyche -- whatever we choose to call it -- speaks to man in many ways, both in dreams and when awake, but few listen -- or, simple as it may be, really know how, even when they think they do:

"God speaks first in one way, and then in another, but not one notices. He speaks by dreams, and visions that come in the night, when slumber comes on mankind, and men are all asleep in bed. Then it is he whispers in the ear of man, or may frighten him with fearful sights, to turn him away from evil doing, and make an end of his pride; to save his soul from the pit and his life from the pathway to Sheol." (Job 33:14-18)

"First in one way, and then in another." This means: while we are conscious, and -- because we cannot hear His voice over the noise of our own ego-personality -- through dreams when the ego-personality is destructured in sleep. The question, however, which Jung, like Hinduism, addresses is: how can we bring the Voice that speaks to us in dreams into our conscious awareness? The process Jung prescribes for this "turiya" (to use the Hindu term) is "active imagination" -- which I find misleading, for the following reasons, and prefer myself to call "giving a voice to God."

The term "active imagination" is misleading, I think, because it implies that one is imagining or fantasizing about something that "really doesn't exist.". Actually, what Jung means by it is that one uses the imagination as a bridge, so to speak, over which the Psyche ("God") can cross from unconsciousness into consciousness. Thus, in what Jung calls "active imagination," one isn't "imagining" the voice of God, but giving Him a voice through our own -- actively turning over our thoughts to Him so that He no longer says, "My thoughts are not your thoughts; my ways are not your ways." I call this "giving a voice to God" and will describe how it can be practiced on a daily basis in this lecture.


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        "The deifying effect of the Holy Ghost [Hebrew = Ruach HaKodesh] is naturally assisted by the Imago Dei stamped on the elect. God, in the shape of the Holy Ghost, puts up his tent in man, for he is obviously minded to realize himself continually not only in Adam's descendants, but in an indefinitely large number of believers, and possibly in mankind as a whole." -- C.G. Jung (Answer to Job, par. 656)

In this process I call "giving a voice to God" each of us assists the Deity in His divine intention to "realize himself continually," as Jung puts it, "in an infinitely large number of believers." Before describing the deceptively simple procedures of this process, I'd briefly like to consider it's human as well as divine intentions.

The Jewish philosopher and theologian, Martin Buber describes two basic reasons for pursuing the spiritual path. These can be classified as either "self improvement" or "world improvement." Of this, Buber writes (italics, where shown, are mine):

"We have heard that everyone should search his own heart, choose his particular way, bring about the unity of his being, begin with himself; and now we are told [by Judaism] that man should forget himself. But. . . . [we] need only ask one question: 'What for?' What am I to choose my particular way for? What am I to unify my being for?

"The reply is: Not for my own sake. This is why the previous injunction was: to begin with oneself. To begin with oneself, but not to end with oneself; to start from oneself, but not to aim at oneself; to comprehend oneself, but not to be preoccupied with oneself . . .

"Judaism regards each man's soul as a serving member of God's creation which, by man's work, is to become the Kingdom of God; thus, no soul has its object in itself, in its own salvation. True, each is to know itself, purify itself, perfect itself, but not for its own sake -- neither for the sake of its temporal happiness nor for that of its eternal bliss -- but for the sake of the work which it is destined to perform upon the world." (Hasidism and Modern Man, pages 162-166)

Thus, we exist not for the sake of our personal salvation, but "for the sake of the work [we are] destined to perform upon the world -- for the sake of "giving a voice to God" so that He may become One with His creation by our uniting of the Conscious and Unconscious Realms of existence. Thus, "Jesus" could say,

"When you make the inside like the outside and the outside like the inside . . . then will you enter [The Kingdom of Heaven]." (Nag Hammadi Library: "The Gospel of Thomas II", 2, 22)

It is this trick of consciousness -- this making of the "inside like the outside" -- that every avatar from Krishna to Sabbatai Zevi (and even including C.G. Jung) was able to "perform upon the world" -- and came to teach the rest of us so that "God will be One and His name One" (Zechariah 14:9). In Buber's words (which echo those of Jung's with which I began this lecture):

"[In Kabbalah] the Shekinah . . . the conception of the divine 'indwelling,' [is] a hypostasis or emanation that joins itself to the human race [and thereby also becomes] exiled from Paradise . . . and wanders with it over the earth -- it too means only the divine participation in the destiny of His sinful and suffering creation; the work of the 'stilling' of His suffering." (ibid pages 35-36)

It is for this "stilling" of God's "suffering" -- for the rectification of His separation from Himself -- for returning Him to His premundane state of Unity from which He has fallen by His act of creation -- that we are called upon to make Tikkun and "give a voice to God." As the Talmud states,

"Make God's will your will, so that he may make his will your will; sacrifice your will to God's will so that he will place the will of others under yours." (Pirke Avoth 2:4)

Or in the words of the medieval Alchemists, Protégé me, protegam te. Largiri mini ius meum, et te adiuvem -- "Protect me that I may protect you; give me my due that I may help you."


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        "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him." (Rev. 3:2)

To summarize, I've been discussing the process I call "giving a voice to God," wherein one uses the faculty of "imagining" to create a bridge within himself between the unconscious Psyche and the consciousness world, whereby the former can enter into the latter and thereby become liberated from its entrapment in the Sitrah Achrah or, in Kabbalistic terms, "Other [Dark] Side." Before continuing to a description of the deceptively simple steps whereby this "giving a voice to God" can be practiced, it's important to consider what Jung calls the "reality of the Psyche [or 'Self']." Of this "inner God," he writes:

"If we try to define the psychological structure of the religious experience which saves, heals and makes whole, the simplest formula we can find would seem to be the following: in religious experience man comes face to face with a psychically overwhelming Other . . . As against this I have urged that the Psyche be recognized as having its own peculiar reality . . . Whatever the reality of the Psyche may be, it seems to coincide with the reality of life and at the same time to have a connection with the formal laws governing the inorganic world. For the Psyche has yet another property which most of us would rather not admit, namely, that peculiar factor which relativizes space and time." (Collected Works: Vol. 10, par. 655)

Thus, this "Psyche," this "Self" (or indwelling presence of God), is not, at least according to Jung, some theoretical construct determined by our "beliefs" or "culture," but a self-created, autonomous reality that IS rather than supposed. Of this Self, Jung goes on to say:

"The Self is a quantity that is supraordinate to the conscious ego.It embraces not only the conscious but also the unconscious Psyche, and is therefore, so to speak, a personality which we also are." (Two Essays on Analytical Psychology, par. 274)

In this way, Jung resembles the Jnana Yogis of Hinduism such as Sri Ramanamaharshi who stated in his Talks, "The Self is ever there, there is nothing without it. Be the Self and the desires and doubts will disappear." (page 5)

It is to this "be-ing" of the Self that the process of "giving a voice to God" is directed.


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        "When I fix my thoughts on the Creator, I let my mouth speak what it will, for the words are bound to the Higher Roots." -- The Baal Shem Tov

Concerning the psychic process he called, "active imagination" (of which "giving a voice to God" is a special, Kabbalistic case), Jung wrote (in English rather than his characteristic German) the following step-by-step directions to a "Mr. O" on 30 April 1947:

"Start with any image . . . Contemplate it and carefully observe how the picture begins to unfold or to change. Don't try to make it into something, just do nothing but observe what its spontaneous changes are. Any mental picture you contemplate in this way will sooner or later change through a spontaneous association that causes a slight alteration of the picture. You must carefully avoid impatient jumping from one subject to another. Hold fast to the one image you have chosen and wait until it changes by itself. Note all these changes AND EVENTUALLY STEP INTO THE PICTURE YOURSELF, AND IF IT IS A SPEAKING FIGURE AT ALL [SUCH AS GOD] THEN SAY WHAT YOU HAVE TO SAY TO THAT FIGURE AND LISTEN TO WHAT HE OR SHE HAS TO SAY [IN REPLY]." (Collected Letters: Vol. 1, p. 460.)

It is remarkable how this seemingly simple psychic process is virtually identical to that by which Einstein independently discovered the cosmic principles that underlay his Theory of Relativity -- a psychic process that Einstein called "gedanken ('thought') experiments," now used extensively by most advanced physicists in their researches. I have discussed this at length in other lectures, but to summarize:

Einstein "contemplated" (as Jung would say) a beam of light, extending into the cosmos. He then imagined he stepped onto that beam and walked out on it into the infinite universe, observing whatever he saw. When he "returned" (which is to say, to normal consciousness) he recorded his observations in the "imagined" space, and these became the bases for his theoretical formulations. Thus, we see here the Kabbalistic principle of "as above, so below" -- which can be restated for our purposes as: "anything man can imagine, exists at some level of reality." (For more details, see "A Primer of 'Yalhakian' Neo-Sabbatian Kabbalah".)

Thus, Jung and Einstein have given us a simple but proven tool by which we can "give a voice to God." That is, the tool of so-called "imagining" -- which is, as Einstein's "gedanken" experiments have proven, nothing less than a diminished form of "reality." In our special case of Jung's "active imagination," what we call "giving a voice to God," there are four steps.


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        "Now the boy Samuel was ministering to Yahweh in the presence of Eli; it was rare for Yahweh to speak in those days; visions were uncommon. One day, it happened that Eli was lying down in his room . . . and Samuel was lying in the sanctuary of Yahweh where the ark of God was, when Yahweh called, 'Samuel! Samuel!' He answered, 'Hinayni [here I am].' Then he ran to Eli and said, 'Here I am since you called me.' Eli said, 'I did not call you my son; go back and lie down.' Once again Yahweh called, 'Samuel! Samuel!' Samuel got up and went to Eli and said, 'Here I am since you called me.' He replied, 'I did not call you, my son; go back and lie down.' Samuel had as yet no knowledge of Yahweh and the word of Yahweh had not yet been revealed to him. Once again Yahweh called, the third time. He got up and went to Eli and said, 'Here I am, since you called me.' Eli then understood that it was Yahweh who was calling the boy, and he said to Samuel, 'Go and lie down, and if someone calls say, Speak Yahweh, your servant is listening. So Samuel went and lay down in his place." (1 Samuel 3:1-9)

Finally, here are the actual steps for "giving a voice to God" as I have been describing that process in this series of lectures. Please keep in mind that they are based not on "theory" but on practice and, therefore, should be followed with care and, in most cases, not without the guidance of an experienced teacher.


  1. "Drop down" to the threshold between sleep and wakefulness, where the boundary between the two is more permeable than in the latter and more available to consciousness than in the former.
  2. "Listen and watch" for a thought or image that is not yours, but that flits autonomously underneath them.
  3. "Repeat" whatever you apprehend over and over until the next one "flits autonomously" under the surface of it.
  4. "Repeat that thought or image" until you see or hear the next, and then again that one, until a complete "answer" is formed.


In this way you will experience directly what Jung calls the "reality of the Psyche" -- a living, autonomous presence under your own -- seeking dialogue with man, and through him release from the dark confines of the unconsciousness in which He is imprisoned.



PART: 1 2 3 4 5 6 7 8 9 10 11 12 13




BIOGRAPHICAL NOTES:
| Sabbatai Zevi | Jacob Frank | Reb Yakov Leib HaKohain |
| A Critical Re-Assessment of Sabbatai Zevi |
| Reb Yakov Leib HaKohain's Professions of a Holy Sinner |
AUDIO LECTURES ON KABBALAH BY REB YAKOV LEIB HAKOHAIN:
| The Zohar |
ESSENTIAL PRINCIPLES OF "YALHAKIAN" NEO-SABBATIAN KABBALAH:
| Knowing the Unknowable |
| A Brief Note on Enlightenment |
| A Neo-Sabbatian Discourse on the Son of God |
| A Primer of "Yalhakian" Neo-Sabbatian Kabbalah |
| Participating in the Continuing Incarnation of God |
| Sabbatai Zevi's 'God of the Faith' | Evolution of the Ego |
| Two Torahs of Kabbalah: Torah D'Atziluth & Torah D'Beriah |
| On the Limits of Antinomianism | The Transformation of God |
| Commentary on the 13th Century "Treatise on the Left Emanation" |
| A Selection of Neo-Sabbatian Quotations Culled from Various Sources |
KABBALISTIC WRITINGS OF REB YAKOV LEIB HAKOHAIN:
| Commentaries on Rabbi Azriel of Gerona's 12th Century Text, "Explanation of the Ten Sefirot" |
| Kabbalistic Genetics of the Holy Seed & Reclaiming the Lost Sheep of the House of Israel |
| A Commentary on the Book of Job | Kabbalah and the Interpretation of Dreams |
| To Die for the People: A Kabbalistic Reinterpretation of the Crucifixion of Jesus |
| The Shemot Shel Katzar Tikkunim: Revealing the Concealed Names of God |
| The Christian Myth of Melchizedek vs. Hereditary Jewish Priesthood |
| The Apocrypha of Jacob Frank | The Tikkun of Raising Animals |
| Appointment in Smyrna: A Neo-Sabbatian Odyssey |
| Sabbatai Zevi and the Mystery of the Red Heifer |
| The Kabbalah of the Hindu Mantra "OM" |
| The Mystery of the Middle Column |
| The Hidden Structures of Water |
| Exegesis on the Rod of Aaron |
| Book of Silence |
ROADMAPS TO GOD:
| Ten Sefirot of Jewish Kabbalah | Sufi Lion of Bektashi Islam |
| Mandala of Tibetian Buddhism | Seven Chakras of Tantric Hinduism |
| Ox-Herding Pictures of Zen Buddhism | Rosarium Pictures of Christian Alchemy |
GENERAL INFORMATION:
| Donmeh West Home Page |
| Schedule of Live Online Classes | Links |
| Join Donmeh West |

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