When Moses met Jesus in the Flocks of Jethro and wrestled Esau to become Israel

I understood some time ago that Moses was a student of increase. His "teacher's" name was 'Jethro', which means the nature to jut over, excess, to excel. 'Moses' itself means a son born, a person who has spiritual consciousness and a conscience. He was drawn by God from the "bulrushes", the masses of people standing in the waters of consciousness but asleep and not moving anywhere, to people who, like him, had "crossed over" to spiritual awareness.

His "mother" was his desire for deeper spiritual understanding in the Deserts of Amenta (see Gerald Massey, a lot of contention, but well worth wading through). He knocked, the door was opened. Moses started to wake up, and was able to "water" -- share spiritual insights with -- the flock of Jethro. What made him Moses was having the deep well of spiritual truths to draw from.

I mentioned in an earlier post that the word "flocks" can represent teachings -- ideas which follow one another just like sheep. But God's flocks are people. It strikes me that "the flocks of Jethro" could be a congregation of ancient Christians who believed in the principle of increase flowing from the "hand" of YHWH -- that is, in Jesus. This belief is that humans are God-the-second-hand (symbolized by the second H or hey) of YHWH which receives increase from God-the-first-hand (H or hey) of YHWH. The first hand of God gives, the second hand of God receives. There is only one God involved, of course, but there is a dynamic flow of lovingkindness and benevolence within Its nature, and we are part of the flow.

"For he is our God; and we the people of his pasture, and the flock of his hand" (Psalm 95:7).

It could be that Moses' involvement with a congregation of believers of this nature spurred him on deeper to the burning bush episode. He had certainly figured out that he was Jacob contending against Esau -- a budding but immature spiritual man trapped within the overwhelming fleshly man, for Moses and the other believers of abundance were "in Midian" -- which has to do with contention. It is a war to believe spiritual things in face of the "facts" to the contrary which overflow the world we are in (hence the story of Noah). But Moses did prevail Noahicly and, wrestling, . . . God won and Moses became Israel.

"I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands" (Genesis 32:10).

It is a biography, the autobiographical story of one man's spiritual journey and probably a composite of elements from the experiences of the congregation. Because it is the biography of a fellow human being, it holds hope for us, for Moses is an everyman. The stories are something to believe; not as a carnal, secular history of literal names, places and events, but as illustrations of the evolution of a soul toward realization that the second hand of God is as much God as the first. THAT is something to believe. Having no buffering intermediary between himself and God (he took the shoes off his "feet" deep in his core to experience God-in-himself directly), Moses realized, "I become what I create," that is, we are also the first hand.

We are the God of Increase, Abundance and Blessing: Being of It is It no less for it

I was writing notes on my digital Aramaic
version of Genesis 1. I found these
interesting; I hope you will, too (sorry
about the editing -- I can't get the fonts
to co-operate):

Per Victor Alexander's note on John 1: 1-5,
which is on his website v-a.com/bible,  but I do not
believe in his New Testament or Book of
Genesis, the Aramaic word brasheeth means
"before the beginning," as in "before the
foundation of the universe," or "before
creation." I think the connotation would
hold true for the word used in Genesis 1: 1, which would be: 
"Before the beginning, (It, or the Ineffable) created God, 
the Heavens and the Earth." 
Also on John 1: 1-5, the Aramaic word milta,
manifestation,  the essential connotation
for a person or thing, was not coined by
John to mean "the Word" or "Logos," but
rather "God-in-Action." That is, the
manifestation of God is the Ineffable
acting: "Before the beginning there was
God's  moving." The Ineffable's moving
was Its essential connotation, and "was
with It, and was It."  (You have to
understand that the idea of the ineffable, 

incomprehensible No-Thing, Ein Sof, the

bodiless, formless Endlessness which is

above all imaginable forms of mind, thought

and spirit "moving" blows the philosopher's

mind. How, and why, would It move?) Its

moving was the Ineffable's manifestation

in perfect accord with Its essential nature.

"Before the beginning there was God-in-

action" does not quite get there. "God in

action" still sounds like a noun and misses

the implication of the pure verb: the

manifestation was not movement but is

moving. We keep locking, mentally, on

established substance rather than

progressive verb, an action rather than

acting. The Ineffable's manifestation, Its

moving, is the Man. This "Man" is Joshua/

Jesus, and is a verb. This same moving has

become us, is becoming us. We are the

active agency of the doer doing. We are not

here just to look pretty.

The manifestation of the Ineffable, therefore,

is a verb,  though it is translated as a

noun. Note Bullinger's observation on

the word Israel in Genesis 32: 28, that

in Hebrew combined names with Jah or El,

God is the doer of the verb, hence Israel =

"God ruling as man" rather than the

traditional "he rules as God". Applying

verb-quality, Joshua/Jesus should be

understood as "God saving" and not "God's

salvation". "Name", of course, in Hebrew

means nature.

According to Rabbi David A. Cooper in God

is a Verb, the Hebrew word bara, created, contains

its own implied  pronoun suffix -- (he/she/it) created. Therefore,

Genesis  1: 1 is not "God created the Heavens"

but "(It) created God, the Heavens, and

the Earth." These three are is code, I

believe, for the Man, the pattern we are

created after. The "Man" -- the pattern

"Man" (Jesus Christ) -- is the parameters

of God's nature, YHWH. The ineffable,

unknowable God became knowable in Its

acting because It became us. We are the

acting, the moving, of the Ineffable. That

should blow anybody's mind.

The incomprehensible, ineffable whatever-It-is

desired form.  Hence, It undertook moving -

- however No-Thing would do that -- to

become form. We are the vibration, if you

would, of Its moving.

To become the utmost of contraction of

consciousness amongst the "muddies", the

highest possible state of consciousness

has to dip to the lowest possible state 

of consciousness. The Ineffable is

experiencing this state, whatever state

of consciousness we are in, and in this

we are the sons of God. David, the beloved

Son of God, is the sum total of God's

experiencing via human states of

consciousness.

There is only one God, of course, who

has become everything. Expansion,

manifestation, emanation, facet -- call

them what you will -- there is only God,

and only one God, in the world. Our

awareness of being is our live-wire

connection to him. For us to know him, the

big It, he will have to raise our

awareness of being up to his level of

awareness, to his "state" of being. We

are only at the beginning a grand journey.

We are, in the end, the infinite,

eternally expanding God of increase,

abundance and blessing; the God of all

power and wisdom. Yes, we were dumbed down

to the consciousness of this dimension of

death and our (his) true nature is hid

within us, but we are waking up! We might

as well start thinking like who we really

are. God and the world are all imagination.

God manifests all the universe by imagining 

as-yet unmanifested realities. All

realities are already created; they invisibly

await manifestation.

The world is fluid, plastic to the Ineffable's

acting.  That is us. Imagine experiencing

your as-yet unmanifested but desired

reality. Experientially "touch" that

reality in your imagination -- be God

acting there -- and the unseen reality

will become manifest in time.

How to Pray Better by Thinking Right

Praying is not always successful. A lot of what I want doesn't get 

here. How about you? I have been looking for a more "fruitful" way 

to pray. My search has led me to the books and lectures of Neville 

Goddard. Neville (1905-1972) digested a lot of esoteric teachings 

and, having many corresponding mystical experiences, devoted his 

life to preaching his particular spiritual perspective and method 

of praying. 

Neville's spiritual perspective is important. It is called 

non-dualism. It is simply the Oneness of God, which means that 

absolutely everything in the universe is in the "One" that is God, 

and all without division. This does not mean that we are "in" God; 

it means that we are God. This is a marked variance from 

traditional "orthodox" Jewish and Christian views. 

It turns out, though, that this non-dualistic view is indeed what 

the Bible teaches. I believe Jews and Christians have seriously 

and severely misread the Bible, and because we misread it, we 

believe ourselves to be entirely separate and distant from a god 

who is "Wholly Other". So we pray as unto a god who is entirely 

separate and distant from ourselves, and there isn't one! Our 

prayers go, quite literally, to nothing. No wonder they are not 

often answered. If our prayers are answered at all, it is because 

we accidentally do something right while praying. 

The one, true Ineffable God would say, "I have become everything." 

As he has become us, he cannot be separate and distant from us, 

nor we from him. Neville frequently said, "God is playing all the 

parts." If we would pray successfully, we must pray to God as 

though he were our very being, because he is. God is himself our 

salvation -- the provider of our needs -- and is our anointing -

- our constant connection with him and his universe. He is "the 

the kingdom and the power and the glory," and he works through us.

The Bible tells us how to "God". Godding (David A. Cooper: God is 

a Verb) includes proper praying, in which we do as God that which 

we want God to do as us. 

How does one God? Jesus Christ is the pattern. The Ineffable 

desired form and intended its form to become though Man -- the 

Man Jesus Christ. "Before the beginning, (the Ineffable) created 

God, the Heavens and the Earth," which is code for the Man 

(Genesis 1: 1; combining Cooper's and Alexander's translations). 

Imagining the Man he intensely desired, the Ineffable became the 

Man. That Man, Jesus Christ, is the face God whom we can know -

- because he has become us. We are the manifestation of Jesus 

Christ, the manifestation of the Ineffable.

Everything has come into being through the Ineffable's imagining. 

Praying is his imagining, or at least it should be. We mentally 

"create" what God wants by imagining. Perhaps our incidental 

imagining what we want while praying is why we have "answers" to 

our prayers at all. 

While you pray, vividly imagine the "end" you desire. Mentally 

experience whatever would result from your desire having been 

fulfilled. That is, if you now had what you desire, what would 

imply that you do now have it? Experience this resultant "end" 

as though it were your present. 

Feeling is the secret to successful praying. The evidence 

which would imply that your desire has been received, you 

need to imagine as though you really, physically, and 

presently have. "Believe ye receive, and ye shall have"  

(Mark 11:24). Tactually feel, see, hear, etc., that 

reality in your imagination as though you were there.  

"Imagine it over and over again until it takes on all 

the tones of reality, until you are thinking from it 

instead of thinking of it," Neville repeatedly stressed. 

"Enter the dream. When you come out of the dream it 

should shock you that you are actually here and not there." 

Neville likened the process to the creation of a play. You are 

the producer, the author, the director and the actor of the play. 

As the producer, you select the theme of the play. A play about 

what? Well, what do you want? That is your theme. "Wouldn't it 

be wonderful if . . . ," and you finish the sentence. What would 

be wonderful? Remember, this is going through the filter of God's 

nature, Jesus Christ, so aim high. Have wonderful, noble and 

glorious thoughts. Good things. What would be great, beneficial, 

peaceable, relieving, satisfying, empowering? "Shoot for the 

moon," as they say. 

As the play's author, you create the last scene. Just the last. 

What would imply that you now have what you want -- that your 

desired end has been fulfilled? Would you do or see or hear or 

touch something? Would someone congratulate you or thank you? 

Create a scene which implies your desired end has come to pass. 

In it do, see, feel, and hear those things. 

R. H. Jarrett (It Works!) suggests writing out the whole thing so 

you can read it. Include in your last scene all the conditions you 

would desire to exist in it. That is, you might desire a good job, 

yes, but also to receive good pay for your work; you might want a 

good spouse, yes, and also a happy and harmonious home in a good 

environment, with good relations with in-laws, pride, satisfaction, 

relief, etc. Write it all out so you can read it, and then read 

it morning, noon and at night before going to sleep.

Neville gives as an example his desire for an early discharge 

from the Army during World War II. He imagined himself sleeping 

in his own bed at home, which he would certainly do if he were 

discharged, and he added to the scene the feeling that he was home 

permanently and honorably discharged and not just home on a 

temporary furlough or discharged under less than honorable 

conditions. Mentally paint in your scene all the tones you want 

in your reality. 

Gregg Braden describes such an authoring. As I recall, there was 

drought in Colorado, and Gregg's friend, an Indian, offered to 

pray for rain. His friend took him to a place that was sacred to 

his family and stood there for a moment, and then said, "Okay, 

let's go." "I thought you were going to do something. Aren't you 

going to pray?" Gregg asked, expecting something more like a rain 

dance. "I did," his friend replied. "I remembered my ancestors and 

our connection to this place. I remembered what it is like to feel 

the rain: I felt the drops falling on my face, I smelled the 

fragrance of the wet earth, the coolness on my skin and the mud 

squishing up between my toes. That's it. I'm done." By morning the 

drought was over -- a man smelling imaginary wetness and feeling 

mud squishing up between his toes had changed the world. 

As the director of the play, you control the mind to keep it 

faithful to the scene you have written. You keep the attention 

focused and rehearse the actor in the scene over and over until 

it is played right and becomes real to the senses. You make the 

actor "get there", as it were. 

The actor is your imagination. Imagination, our sense of being, 

is our link, our continuity with God. (It is God, in fact: the 

Spirit of God who "flipped" into becoming our consciousness also 

then became our imagination, but thinking that it was us.) The 

imagination enacts the drama, performing all of the predetermined 

actions and experiencing the associated feelings over and over 

until the scene feels right. Faith is the evidence that it is 

real. Be loyal to your unseen reality. You may not yet see it yet, 

but you know that you have it. The seed is now planted, and in 

God's time it will blossom into physical reality. 

Neville suggests achieving this "sensory" consciousness of your 

desired end and then falling asleep in it -- while you are still 

in the dream. "Time, times and half a time" (Daniel 12: 7), that 

s, find the theme and last scene, rehearse the scene over and over 

till you are conscious of thinking from it, and then fall asleep 

in that state. 

When you are satisfied that you are granted what you desire, 

you do not need to keep drumming it up. If God has given it to 

you, no power in the universe can keep it from manifesting in 

time. Be grateful and appreciative to God for it, and get ready 

to receive. And when it does come, you know that you have 

found him, the one who loved you and gave himself for you, Jesus -

- in you! 

This reminds me of one of my favorite verses in the Bible, Genesis 

22: 14: "In the mount of Jehovah it shall be seen," which can be 

translated, "Jehovah will see to it" or "Jehovah will provide", 

the literal meaning of 'Joshua' and 'Jesus'! In the margin of my 

Companion Bible, Bullinger gives the literal translation of the 

Hebrew: "In the mount Jehovah will be seen." Enjoy praying in 

the "mount."

Now, let's see if it works!

P.S.

Strong's says that 'Israel' means "he will rule as God," or "he 

prevailed with God." Bullinger, though, in his note on Genesis 

32: 28 (page 47) in the Companion Bible, observes that "out of 

forty Hebrew names compounded with "El" or "Jah", God is always 

the doer of what the verb means (cp. Dani-el, God judges)" 

(emphasis mine). Would that not mean that 'Israel' really means 

"God will rule as he" or "God prevailed with him"?