Romans 12:2: Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

             onsciousness is interwoven into everything we do. It’s like oxygen: how much of it you have depends on the quality of your life, but conversely the quality of your life is the prime producer of excellence in oxygen supply. So too for your consciousness. For me it is utterly inconceivable for a Christian to not fully explore the field of consciousness and transformation — God’s consciousness, man’s consciousness, self consciousness and the transformation that God brings to our consciousness — renewal. And not only a single renewal but repeated renewals, ever bigger and better, lighter and brighter.

Two Consciousness Principles

Consciousness consists of two subjects: (i) how aware of things you are, and (ii) from what level of divine fusion with God you are aware — what you know about life, and where you are at in your level of ascension into the Father’s fullness and face.

When it comes to the subject of the consciousness of sons and daughters of God, we clearly see that the Bible is a document that helps us to be conscious of matters related to salvation of the human soul in the national context of the political identity of the Jews. It highlights the core features of a relationship between man and God, it does it the Jewish way, and it necessarily comes with a lot of cultural baggage.

The people who wrote the Bible’s Old Testament were Jews in slavery from 597 B.C. and then again in 586 B.C. Jerusalem had been completely destroyed, the Arc of the Covenant stolen and vanished, and the Temple completely destroyed and dispersed stone by stone so that no trace of it remained. After forty years in Iraqi slavery, those original surviving Jews with any memory of the old Israel were dying off. There was no living oral tradition being perpetuated with any substance to it because the old history was now a dead thing. It fell upon the elders of those days to write down what had grown up to be memorised oral records. In that way the younger generations had something to go on with. After all, there had been prophecies that the Jewish remnant would one day return to Jerusalem.

Two Biblical Principles

That handful of men who wrote the Bible’s Old Testament were guided by two principles: (i) the Jews are God’s chosen people and the winners despite what goes wrong, so Jewish history must point back to the origins of man being the origins of the Jews only, with all other people being attached to false gods or even the devil himself or being peoples coming about after the Jews were created, and (ii) the history of Jewish society, politics and religion was exclusively interrupted and guided by this God over all gods such that the reader of the book would have a clear pathway to God who rules every inch of human life with an iron fist.

These two principles, then, the God of the Jews and God’s intercession in daily life, were what that handful of men were most conscious of at the time of writing the Old Testament Bible. They were priests, prophets and the oral story tellers of that ragged and stressed community’s fortunes.

The difference Ezekiel Made

Scholars today can easily map the consciousness of the Jews and the coming together of the Bible stories. For example, Genesis can not possibly have ever been the first book of their oral collection of stories. For most of their history the Jews were not conscious of a God above all other gods, a God of creation. The book of Genesis, the beginnings, in fact didn’t exist until after their Iraqi enslavement had begun, the Arc’s disappearance and the revelation given to Ezekiel the Prophet to help them figure out what on earth had just happened to them the chosen people the nation of God. The God of the Jews was harvested from a Sinai area volcano and for centuries kept in a box called the Arc of the Covenant. The revelation that came to Ezekiel whilst in Iraqi enslavement was that all along their supposedly small and local volcano god was really the God and creator of the whole of creation — and therefore the overcomer even of this enslavement of the Jews by the Iraqis! And, as the writers wrote, there is no other God but this God! All other gods are lesser gods, false gods, fallen gods, demonic gods and, amazingly, the One God of the Jews had been revealed to be many: “Let us make man in our image”. This was later built on by the Christians who pointed out the Father, the Son and the Holy Spirit as being three persons of God, three individualised deity persons who shared in the same substance and unity. There is a road map of these developments in the Bible: it is not a single final statement, but a pool of resources.

That revelation of Ezekiel’s hoisted the Jews back up from being an utterly defeated and demoralised group of Iraqi slaves to a defeated but motivated group of Iraqi slaves in whose company God would again perform and record miracles, such as in the second century B.C book of Daniel in which Shadrach, Meschach and Abednego are bound and hurled into a raging furnace but the miracle of the fourth person manifests as like sons of god and they all survive. As we can tell by the writing of Daniel and of the other later prophets that single revelation whilst in captivity put Israel back in the game and may well have been the primary inspiration for the writing of the Bible’s Old Testament. Revelation still does that to us today. When we think we are at the end of our rope, it is revelation that springboards us out and onto a whole new lease on life in God. What is dead is indeed dead and past, but a a new thing is born this day!

So it is that today we open the Bible and read Genesis, the idea of creation that was thought about millions of years after creation actually happened, but which places the God of the Jews as superior to all other gods on earth. And that’s what people want. People want the absolute, where the buck stops, the underlying principle, the real deal, the bottom line, the original, the beginning, the actual state of play to whom all allegiance can unwaveringly be given with complete assurance in adhesion to truth.

The Nature of Consciousness

Such is the nature of consciousness that it occupies the fundamental place in our reality. Consciousness is not personality, the root gift from the Paradise Father which forms the stabile matrix onto which is written of our self identity and character, but it is adjoined to personality such that the deepest level of our existence can cause itself to be known by itself. And, at that level, whoever and whatever we ourselves are at that level also know what it is that consciousness knows.

Consciousness is both vast like space, in that it doesn’t matter where you go you can still be conscious of things perceived and things conceived; but also consciousness is impregnated with the capacity for wisdom in that we can have innate wisdom from consciousness itself, we can communicate and receive revelation from other consciousnesses operating at similar frequencies, we can have the kind of discernment that brings us formulating decisions that are innately wise direction for our situations.

Consciousness is Clear Light, Spacious, Silent and Still

Consciousness enable us to know things. We do that either subjectively or in a holistic manner in which there is no division between a subjective seer and an object that is seen. More than being only discerning, spacious, innately wisdom-bearing and wisdom manufacturing, of course, the nature of consciousness is also that it is silent and it is still and it is perfectly clear. These attributes are the stuff of consciousness, and at any time of the day or night you are free to observe that just as I am observing it now while I write these words about it.

For example, look ahead of you right now. Without focussing on what you are conscious of, such as your computer screen and the colours in and around it, look straight ahead into your world and focus on how you are conscious. You will notice that if you turn your head in a 360˚ arc be they sounds, sights, smells, feelings etc. everything enters into the spaciousness of your consciousness without any struggle. Notice also that your own consciousness is impeccably silent, there isn’t any operating motor noise coming from it. Additionally, notice that your consciousness is utterly still. Your consciousness is not producing its own waves or ripples, it isn’t coloured it is clear, it isn’t moving it is without movement. This is the nature of mind: clear light, silent, still and spacious.

The Problem of Conceptual I

The problem of consciousness as it is managed in Eastern religious experience is that one’s essential consciousness habitually creates a conceptual overlay that  masks one’s essential intellect or knowing. The repercussion of that is that our wisdom then becomes the wisdom in the concept and not the wisdom in our essential self mind. When the root of that habit is identified it is found to all start with a single action, that of creating a conceptual version of I.

Consciousness must necessarily have an I if it is to function with personality, but the conceptual version of I is problematic because it divides consciousness into property: “I am this and I am not that.” Such a division already exists in that I am a created being I am not God, but the dependence upon the wisdom we get only from the concept of the things we live with and not the wisdom of the essential self’s version of the experience of life causes major suffering to us. That concept of I creates our ownership of property such as our body our selfhood, our life. As such it then engenders our fear of the loss of it, our anger, our greed, our envy, our life struggles and so forth.

Regardless of any intrusion into the self by the Jewish Bible’s fallen and mischievous heavenly character “Satan” the very act of superimposing a conceptual version of self over the real version of self causes man to “fall” into a materialistic and false version of reality that leads inescapably to his or her suffering. When we notice how it works, we are instantly free from that suffering. More so, if we recognise where that essential self touches our brain we actually experience bliss, divine ecstasy. This, for many, is the goal and reward of meditation practice. I have known that bliss and its eternity of happiness as both a non-christian meditator and as a born again Christian with direct worshipful embrace in the Father. The bliss is the same except that Christian bliss is soaked in divine personality and personal joy whereas pre-personal bliss is spatially joyful but wholly lacking in dimensions that are only known to us through the personality of the God. Once we develop the healthy habit of avoiding the pitfalls of conceptual thought and the root problem of creating a conceptual I, however, we remain true to God’s original plan of who we are. It’s a no-brainer as such: child’s play; not rocket science.

The Biblical Problem - Orphanhood

The Biblical problem is not one of consciousness, however, and the Jewish writers of the Old Testament are not in error by omitting any mention of the transformation of consciousness that became popularised in the West in the nineteen sixties and seventies. The  Biblical problem is one of relationship with the heavenly Father. It doesn’t matter how pristine a condition your essential consciousness is in, if you are not in relationship with the Father then you are not in relationship with the source of life itself. You might well be moved by it, but you are still a baby with his eyes open but unseeing the mother before you. Therefore, there is still some essential spiritual connectivity to do. Is it a matter of spiritual growth? No. Nothing has to grow. It is purely a matter of seeking the personality of God rather than the origins of one’s own consciousness.

It’s clearly obvious that the Jewish writers of the Old Testament Bible were not Eastern meditators. Theirs is not a document about consciousness and the nature of self and conceptual thought. Theirs is a drama played out in the matrix of what the Eastern religions call the realm of illusionary selves — it’s all not really real to the Easterners. But, of course, the conceptual self is not supposed to be real. However, that’s not the Jewish problem.

The Jewish writers created a document that keeps rigidly to only one particular paradigm: sin — the lack of relationship between a human being and the personality of the Creator Father, the God of Ezekiel’s revelation. Human beings with non-theistic religious experience argue, for example, that what the Jews call “salvation” has completely other faces than the Biblical, the Jewish and the personal. Even, in fact, that the term “salvation” itself is a misnomer in that, to the person who is not fixed like glue to an illusory sense of I, there never has been any need for salvation because he or she has never been separated from the essential wisdom-producing and happiness-producing forces of pristine divinity. Whether or not the dweller in essential self knows the source of life as the heavenly Father or the Son or the Holy Spirit and whether or not he or she is acquainted with the incarnated life of the Son of God on the earth, that individual has never left his or her first estate of fusion into the will of the heavenly Father. Such a fusion of wills grows, of course. The innate mix of human and divine wills requires vast amounts of experience and untold repeated decisions if ever the human will is going to replicate works in the Father’s will. But, if left alone, the human will’s familiarity with the Father’s will does indeed grow, until it reaches that level of perfection in which the Father can have announced, “Behold this is my beloved son in whom I am well pleased.” Real and bonafide perfection has been achieved for that human being on that level of reality — planet earth.

In the pursuit of an understanding about consciousness that is not hamstrung by the Bible’s lack of discussion of the topic and the Eastern religions’ being bereft of the idea of sin’s separation from the personality of the heavenly Father, it is important that just because we do not engage a conceptual I and we do maintain the flow of our essential self doesn’t mean that we know how to do the will of the personal God — the Father — to the level of perfection in our grasp of life that satisfies the Father within us. God brings us a mandate to achieve, to grow, and to prove ourselves capable of producing the fruits of the spirit that are identifiable because they are fruits that contain the seed of both the human and the Father’s minds and wills. Many a person can be enlightened but fail to produce fruits in which we see the personality of the Father. Such good fruits actually bring us to the Father, they don’t just flag God’s presence or the presence of the One True Source. Good fruit flags personality, and the personality flagged is both God’s personality and our divinely uplifted personality. Eastern religions tend not to get that yet. And of course Christianity is not much help to them because it doesn’t have a theology that can speak to the Easterners, even if it did for one minute put aside its unwarranted and unwanted attitude of condemnation.

Whilst being a comprehensive document the Bible’s Old Testament only en passant, however, has any focus on the very many other features that enter into our legitimate political and spiritual life that sometimes forms the very heart and soul of non-theistic religious experience, such as the essential self versus the conceptual self. Therefore there is little meaningful dialogue between East and West at this level of experience. The sages of both camps tend to fall away into their own schools of thought and language, and, in the light of no higher unifier of both kinds of experience, the two remain divided. How amazing it will be when a greater light shines on both of these august understandings of consciousness and a teaching is revealed in the world that surpasses them both! How amazing too that people should actually want to do anything with just such a teaching!

We Need to Explore the Transformation of Consciousness

In the meantime, it is true that the complexity of features that make up our human spiritual and political lives are all valid. They vary with our age, culture, experience and maturity and God has a perspective on us regardless of our complete conformity to the Bible’s adages, complete ignorance of them or juxtapose position to them. The Bible’s principles are controversial, as just mentioned above.  They are written up in exceeding complex mythical or legendary language or spoken of in childlike simplicity. They are accredited to the Holy Spirit and, whether rightly or wrongly so, the believer can indeed find them to be a meeting ground for encountering the personal God. The written “Word of God”, an idea pasted into the Bible by that handful of men back at the time of writing their oral records onto parchment, became the bare bones of something upon which we can indeed elaborate and build, if only in skeletal form sometimes. The Bible leaves us in a predicament. We can take it at face value and then our spirituality can and only ever does take on purely legalistic foundations. Such a foundation is wholly overthrown with increased intellectual understanding of life’s heavenly geography and politics and of course when the Spirit enters into our existence. The other option is that we can live in spirit, by spirit, through spirit. At such a time, we cannot take the Bible at face value but we draw from our encounter with the living Spirit of God when we enter into the world of the Word of God within the Bible. Following this understanding of spiritual life, we encounter the heartbeat of transformation straight away. We are either legalistic or we enter into the spirit of the Father. There is no other option for a Bible believer. We either know God and those in heaven or we don’t. And, if we do, then our entire theology and our entire code of ethics becomes intertwined in our heavenly citizenship while our earthly citizenship fades into an illusory shadow.

The only way that we can receive Biblical inspiration on all of our spiritual and political needs and situations therefore, and supersede only the Bible’s empirical supply of answers and data, is if we enter the Bible already looking for them specifically in the writings and looking to encounter the Spirit of God so that He will add revelation and insight and vision to our quest. Then, it is, that we engage a personal journey of discovery with God. At that time, the Bible is our starting point but our end point is in God Himself. Such a journey is the epic of the transformation of consciousness: ours, God’s, everyone’s and everything’s. It is the epic of epics. What it is that is transformed; how the transforming happens; what we are at the beginning of the transformation and what we are at the end of a season of transformation; how we can manage our transformations better; how God is transformed; how creation is transformed — all these make up the majestically fascinating epic of our very experience as human beings as well as our ongoing journey into the heaven of heavens.

Transformations

One feature of our spiritual life that is in a very real sense at the heart of contemplative, meditative and Eastern religious approaches, as well as in the Eastern Christian Church, but which is not mentioned in the Bible or in the Western Church of Rome, is the transformation that happens to we the believer. I am talking about the transformation of our self consciousness.

Biblically, the mortal self of the Old Testament believer remains essentially the same. The Holy Spirit might well come upon the individual prophet or seer, but the self is never discussed, only the gift. Even Jesus’ life never discusses his own personal quest for the spiritual perfection that is accredited by the Father upon his baptism — “I am well pleased.” Consequently, we have no Biblical map for the transformations we will traverse, nor their political impact, nor their relationship with God, nor discussion about the enormous disparity between them at their various levels within society — which is why one community in society will argue the case for human rights, for example, whilst another community in society see human rights as a denial of the Father’s will among human beings entirely, whilst in other communities human rights are beleaguered by over-riding religious or political pursuits or, in the case of atheists and agnostics, confounded by the hedonism that classically ignores all spiritual virtue. Hence the need for my PhD thesis on a Biblical model of spiritual growth in Christ. We need a Christ-generated and Father-centred map for the transformation of human consciousness, or else Christianity is simply earth bound and entirely wrapped up as the property of the conceptual I . . . which the Easterners have already proven is illusory and erroneous and in itself incapable of ever penetrating the source of life.

Eastern Influences in Christian Consciousness

We only know about the principles of self consciousness’s transformation because the odd saint from time to time has written about them. Or, and praise God for the Christian Crusades for this reason alone, Easterners who were Moslems began sharing their own spiritual experiences in the 11th to 13th centuries and some Christians started to go through a spiritual renaissance that produced such works as The Cloud of Unknowing, for example. Just as Melchizedek appeared on the earth and marshalled the skills of Abraham and hundreds of others with spiritual potential two thousand years before the arrival of the incarnating Son of God, so too one thousand years after his ascension it really seemed like there was some kind of unseen heavenly arrival that opened up over the earth during this period of time. European Christian man was encased in a very earthy and emotionally, ethically and intellectually materialistic conceptual consciousness. The soul searching that came about because of Christianity encountering a well-developed Islam delivered it from its materialistic shell into spirit form — a form that the Easterners had been experiencing for centuries and which had drifted into enough of Islam as to be able to be self-seeding in other faiths.

The crusades forced Christianity to think with the spirit in wholly new ways, including the idea of self consciousness. It wasn’t that it was new to Christianity. Robert of Solesmes, 1028-1111, for example, the breakaway founder of the Cistercians of Cîteaux Abbey in 1098, was already seeking a bold new theology for the transformation of man’s self to God. Saint Bruno of Cologne, 1030-1101, had forsaken all and taken up residence in the Chartreuse mountains of the French Alps in search of that complete absorption into God that not only proves one’s sinless acceptance by God but also a very practical fusion of wills between the Father and the son or daughter of God. Whilst some of Christianity took on this pursuit of the transformation from man to God, the unfortunate side effects were that it wasn’t long before the boundaries became grey and the less experimental arms of the Church didn’t know what was a legitimate self and theology of selfhood and what wasn't, and the persecution of people who engaged God with other-than-Church-comprehended self were burned or drowned or tortured as being of the devil. The inquisition (commencing in 1184 in Languedoc Southern France, and whose back was in spirit broken only by the Protestant revolt beginning with Luther in 1517) was in this light then legalism’s attempt to get self back into a conceptual box and away from original self and its inherent God-given freedom — sonship and daughtership with God with no human priestly intercessor between the two for any reason, ever, was being forced into a man-made version of religion that centred not around the actual experience of the essential self of man but the conceptual self of the “deluded” men, as the Easterners call the state, who held political power.

If you believe, for example, that the Spirit of the Father lives in you and that there is no need to appeal to any other authority than to go directly to the Father Himself, then you believe that because of two reasons: (i) He is really there and contacts you and you are partaking of His glory and His seed sown wisdom in you at both existential levels and everyday levels of consciousness and of mind; and (ii) hundreds and thousands of other people who glimpsed the same reality have sacrificed their lives so that you can have a politically free nation in which to entertain such thoughts, beliefs and practises without governmental or church interference. What an amazing blessing! What an amazing revelation of the Spirit of the Father you are!

Oh I pray you do something amazing with that opportunity so that the souls of all those who paid the price for you are honoured and the Father in you is given the maximum opportunity to revel in His consciousness here on the earth.

A Witness to Successive and Successful Transformation

I once heard a twentieth century man say, “Now, I have meditated for a very, very long time. It is very difficult for me to reflect back and count the years that I have meditated. The reason for this is that although I appear like a human person outwardly my mental state is so different; different in the sense that my focus on mundane things is not consistent. When one meditates from the very day that one decides to go on solitary retreat one has made a conscious decision to endure all kinds of losses. Good clothing. Good food. Name. Fame and prestige. All of these things one must be ready to forgo and give up. We are rationed the barest amount of water and roasted barley flour for our sustenance so that we may be able to sit in a meditation posture. Only once in a week we would have the smallest amount of food for our sustenance. You have to persistently make consistent effort and undergo all kind of hardship.” Then he continued to describe how, without the hardship one would not be able to experience the mental state that all the real achievers have known in the past. He described his own transformation, and his at rest mind which effortlessly came to know all the intricacies of consciousness such that he felt that he had perfect mastery over himself and his consciousness, both here and hereafter. Is God now perfectly fused into his will such that we can no longer discern where God starts and ends ands where the person starts and ends? Personally I felt more interested in this fellow than in most other recluses and priests I have ever met: he was a living witness of God’s transformational power.

If, as Saint Robert and Saint Bruno and others have experienced, there is a real move from being a human person to a God-soaked person, what actually is that transformation of consciousness? What is it that transforms a believing son or daughter of God? Clearly such  transformation is not merely the transformation from being a completely wasted blind drunk to a tea-totaller, but what is the other kind . . . and what if you never have been a drunk, what is transformation of your consciousness then? Is transformation only a matter of conversion, from one religion to Christianity . . . including the move from unbelief to belief . . . so that transformation is simply a matter of our changing beliefs or is there more to it than that? Is spiritual transformation like the tadpole turning into a frog, or like a caterpillar becoming a butterfly? The two types of transformation are staggering in their depth and brilliance, but the frog remains the tadpole with legs, no tail, a throat and a great voice. The butterfly is truly born again.

Lights On — Lights Off

Sid Roth is famous for his television and online presentations of people’s miracle healings and supernatural experiences. In his book Stories of Supernatural Healing (Destiny Image, 2010) pp.7-8 he writes: “It is like the old days before electricity was in common use. People could see lightning strikes so they knew there was power there, but they had no idea how to use it. Today, everyone in the developed world has electricity and can flip a switch to turn on lights. I want people to have their spiritual lights on too!” Roy Davison wrote on the web (extracted October 10, 2011 from http://www.oldpaths.com/archive/davison/roy/allen/1940/light.html) “Our society is bathed in artificial light, and submerged in spiritual darkness. Everywhere there is light, except in the hearts of the people. Spiritual enlightenment is our greatest need.” We see this reflected in the gospel writings of John and in the desert cries of John the Baptist also:

1. 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.
   

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3. 6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.
   

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5. 9 The true light, which enlightens everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
   

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7. 14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. 15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”) 16 And from his fullness we have all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only God, who is at the Father's side, he has made him known. John 1:1-18
   

What we find in spiritual life is that there are two streams of life. Some religionists call them(i) lights on and (ii) lights off. People who are lights on in their spiritual life experience literal transformations of self existence whereas people who are lights off in their spiritual life experience developments in their knowledge but their sense of self remains the same as it always has been. The former is all about becoming a God-creation and the latter is all about becoming an informed member of the human race. Many lights off people are extremely good leaders, but have no direct connection with God. Many lights on people have amazing connections with God but can’t pay their rent. Lights on people expect God’s transforming power to change the very feeling of I that they have, whereas the lights off people hold the I to be sacrosanct and unchangeable and many of them become extremely intimidated at the very idea of their I-feeling changing.  Lights on people expect and yearn for their sense of I to completely dissolve into God’s version of I, whereas lights off people would never presume such a merger of selves to be possible let alone desirable. Lights on people tend to become the prophet and lights off people tend to become the priest. So radically different are their perspectives on life, on self, on relationship, on politics, on responsibility, on destiny, on scripture and even on God that these two formats for human spirituality, priest and prophet, have been arguing with each other since time immemorial — even in the opening pages of the Bible which sometimes contains the same accounts in both priestly and prophetic presentations, side by side!

God breeds diversity. He is so discontented with only one version of something. There isn’t just one version of anything, not even you. So, what’s even more delicious is that there are groups within these two groups of lights on and lights off spirituality.

The Nature of Lights On Prophets

I, for example, belong to a group within the lights on prophetic group. I know a few, but almost none of my close friends are in the priestly group. I find their perspective on spirituality and on life in general to be so missing out on an inner knowledge of God that their perspective doesn’t speak anything of much value to the issues of interest to me. Likewise, they don’t want my company much either. In their eyes I lack substance. I am missing the glue that keeps teams and causes together. I don’t fight for my “rights” and walk around in some silly day dream that prefers to let God fight my battles for me. Like, how absurd is that?

But that’s prophets. Prophets walk four inches off the ground and they hover four feet off the face of the cliff and life doesn’t get real enough for them until they completely lose sight of the land and they are walking on the water that is made firm by a complete trust in God’s reason for being so far out in the deep water. Prophets are not all day-dreamers, especially when they really get into their God-given missions. Many of them tend to be self-obsessed with the idea of God’s transformational power that makes them manically obsessed with the idea that their own very existence is a part of God’s own existence. As I said, how absurd is that? But, that’s prophets. Lights off people will never understand them and a lot of prophets tend to think that there isn’t anything much worthwhile to understand about lights off people.

It could be said that prophets become burned up in Christ. Initially they lose their mortal self and gain a selfhood in which the heart of God’s prophetic unction now maintains all the activities of selfhood in immortal ways. They become a professional person, a called person, and they are no use to the world any longer. Yet, some go even into deeper water in the Lord than that. There are some who completely lose the Holy Spirit gifts and they walk only in being utterly lost in God. If God wants something to happen, then fine, but they will not lift a finger to make any difference themselves. This is a precise calling, one in which God Himself treasures the human will so passionately that He mega-doses it with the love, understanding, serenity and joy that comes from being utterly yielded beyond the attainment of perfection of will. The transformation that is given to someone so yielded like this is that their self, as such, is less than morning mist in the warmth of the morning summer sun — barely there. To call oneself a prophet at this point is ludicrous, a joke, and the son or daughter of God has times of disappearing into an anonymity that even his or her close friends cannot locate easily. Whilst the person is there, present to the eye and ear, the self of that person is somehow so blended with God that whoever is resident in that consciousness is a mere reflection of the real self that is known only to the Father. The individual’s place of abiding has become a zone of existence that no one save the Father can enter. Such a person has transcended all of the initial heavens in which almost all human beings find themselves after their resurrection, and any time spent there or on the earth is simply a formality . . . like the most educated person in the nation visiting the city’s kindergartens to say a few words to the four-year olds. It’s difficult for such a man or woman to be spiritually fed. It’s difficult for them to feed others or to remember what could possibly be interesting to others. They belong in a higher sphere, and they await the dissolution of the body or the Enoch effect in order to be removed to the domain of their actual selfhood’s reality. They have, in essence, been transformed through at least three major transformative deaths and at least eight different heavenly realms of progressive consciousness, each of which are so much like the coming to end of complete packages of karma, seasons of spiritual life, that one feels as if one has gone to sleep and awakened in a wholly other and higher realm.

Transformation Is For You Somehow, Somewhere

Knowing this example we can recognise that it is by God’s transformation of their consciousness that prophets experience a change in self identity plus a change in self existence. When we get born again, both the lights on and the lights off people feel a change. Those who are more prophetically predestined seem to take it this one step further, however, and actually feel themselves to be made out of different stuff.

As a prophet, when we grow from being a teenager and enter into our twenties, and then grow from our twenties to our thirties, we actually feel ourselves to be more spacious, more effectively plugged into a different hard disk of mind, loosed from traditional feelings of self and also somehow more real. We truly feel like we have morphed from feeling and moving and believing and being a caterpillar in response to some absolute force of love that causes us to have a quantum leap that remakes us into feeling and moving and believing and being a butterfly. Transformation for prophets is not merely an advance in understanding or experience, it is a literal transformation in our very existence. We wholly leave behind entire realities of what we once were; and we step out in a new fresh beginning. We think it’s awesome! In fact we base our spiritual status sometimes on how many of these total transformations we have experienced.

All the non-prophets, that is the priests, will probably start to fade now and click onto something else to read. But, for us prophets, some of the transformations that take place are, for example firstly the call to spirituality. We might get enticed by the dream that we can see prophetically, or see with a word of knowledge, or simply get so in sync with life that it feels like our own karma is being driven by the karma of God Himself. Faith comes so alive for us that it is palpable, navigable, mouldable and able to be directed, like some magical ball of ch’i.

Personally, I think that God treats everyone the same, has pathways that fulfil everyone, and seeks to help people to find their own kinds of choices. He doesn’t make people’s destinies: He opens up opportunities in worlds they have yet to experience and He relinquishes the reigns of decision making always to their hands regardless of the repercussions of any individual’s decisions. God picks up the tab for the bad decisions of all of us. For those who are more lights on and more prophetic there are very real transformations that occur with regularity and duplicability. We can see the change coming, as it happens, after it has passed, and in its maturity as it leads up to the next transformation. Some can even be discerned to possess those seeds that will in this very lifetime have them propelled into the fusion with the Father’s will that transforms their consciousness such that all the initial heavens are transcended. I have seen several. Alas, most of them suffer for the lack of tuition, boldness or freedom from their material circumstances to press on to such an award-winning achievement here on the earth.

I think there are three or four major transformations of self consciousness that really matter when they happen. They matter to us and they really matter to God. And you can read about them in my new book on Sonship. I also think that there are serious challenges to lights on people who do not receive adequate tuition, or suffer from a lack of boldness, or are entangled by commitments and obligations to lights off people in their family or when they marry, become yoked, and struggle in a life lived with yoked realities together. I suppose something of that will also be in the book on Sonship and daughtership with God.

God bless,

Rob Crickett,

Melbourne.