Reflections
Kristina writes a weekly reflection which places the esoteric teachings into daily life. They are thought provoking and pertinent to 21st Century living. They focus on how we can express our I AM, our True Self, more fully in daily situations.
Introduction to The Seven Letters
“Towards the end of the Bible, between the Book of Hebrews and The Revelation, are Seven Letters. They are written by James, John, Peter and Jude. These letters are short and they are written to us, the people who are endeavoring to integrate a radically new consciousness, not just on the earth but in the whole Universe. Since the crucifixion and resurrection of Christ on the earth this Universe was so radically changed that not even the Gods were able to participate as they used to, and so they withdrew.
These were the Gods that guided the human race down the centuries until the time Jesus was born. Humanity depended on them for everything. Now, with the deed of Christ, humanity was left to their own resources. This is a great responsibility and it is up to each individual to discover their path. No longer led and guided by others, but, with an understanding of what lies ahead, stepping out with self-confidence.”
The Seven Letters 23
Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you. James 5:4-6
Spiritual development requires individual effort, now more than ever before. As we go about our lives each day we need to identify that it is the actual effort behind the work that benefits us, not the outcome. Paying someone else to do this work reveals that the purpose of the work escapes us. James points out what can happen when we are incarnated on this earth without any spiritual view. It is the work to gain this spiritual view that needs to concern our every waking moment.
James is explaining what can take place among many people who take life as it comes without a second thought. He uses the story of an employer and employee, explaining that the result of the work can be claimed by the one who doesn’t do it, and that they fraudulently don’t pay the full amount for the work done. Sure, we could say that they have worked to earn the money they are using to pay the laborer but the focus here is on their actions and motives.
When a verse begins with the word “Behold” idou, we are being directed to look at the spiritual meaning behind the words. This is the esoteric meaning that flows beneath the surface. Behold is a signal to avoid the everyday understanding of words.
The wages, misthos, speak of hiring and rewarding the laborer, ergates, the worker and the word ergates comes from ergon, meaning energy. The word ‘mow’ is interesting because it speaks of doing something together. This would indicate that we don’t simply pay someone to do something for us but we join them in their efforts. But, it is their effort, not ours. Mow is amao, meaning reap, mow down, and comes from hama, meaning at the same time, together. So often when we pay someone to do something for us, we leave them to do it. How often do we think to accompany them as they do the task? To hold them in our hearts as they do tasks we can’t do, or don’t have time to do?
What is being mowed here is fields, chora, which means the space lying between two places of limits. It comes from chasma, which means a chasm, a gulf. This could be speaking about the abyss between this physical world and the spiritual world. Is the laborer being paid to tidy up all that has grown in the abyss because of our inability to attend to our spiritual growth?
When it comes to payment, the full amount is not paid. This does not necessarily mean money; it can mean any kind of recompense. In the Greek, the words “kept back” are not there, it simply says “you defrauded”. Fraud is apostereo from apo, of separation, and stereo to deprive. Not only did we not accompany the worker, for example, by holding them in our hearts or in other ways, we then undervalued their efforts. Is this what we do today as we purchase goods? We want the cheapest and we give little thought to those who produced what we buy.
This causes the laborers to cry out so loudly that their cries reach the Lord, Kurios of hosts, sabaoth, which means armies in Hebrew. These armies are the limitless throng of spiritual beings who guide and guard the harmony of the Universe. If we pay others to do our work for us these beings have to put in greater effort to restore the imbalance our motives and actions cause.
We might ask ourselves how often we think of these beings who work all around us to keep everything in order. Do we consider that they do this for us so that we have every opportunity to do our own work, and in this way contribute to the evolution of the Universe. If we are more mindful of this collective work we will never look to benefit from others, to ‘pay’ them to do our work for us, and then not ‘pay’ them fully for their work.
The rest of the text speaks for itself. We seek luxury and pleasure in “this day of slaughter”. Slaughter is sphage, which means destruction, from sphazo, meaning put to death by violence. Is this speaking to us of the crucifixion of Jesus? Verse 6 adds to this “You have condemned, you have killed the righteous man; he does not resist you.” Isn’t this telling us that we must die to this world as Jesus did? He went along with the crucifixion; he didn’t resist being nailed to the cross of this world. It could even be pointing out that there are elements within us that need to be put to death, those elements that do not want to do the work, that pay someone else but don’t pay them fully. This will apply to our attitudes about others, the way we treat them, as well as the way they respond to us. We will only become aware of this through observing our interactions with others throughout each day.
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The Seven Letters 24
Be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it until it receives the early and the late rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble, brethren, against one another, that you may not be judged; behold, the Judge is standing at the doors. As an example of suffering and patience, brethren, take the prophets who spoke in the name of the Lord. James 5:7-10
What does “the coming of the Lord” really mean? Do we automatically think of some external being coming to save us? Is this being called “Lord” referring to Christ Jesus? We should bear in mind that at the time James is writing his letters, the event of the Christen-ing of Jesus has already taken place. James is now preparing us for what will happen within us as we work with this event in our inner lives.
We can easily overlook the word ‘coming’, yet it is an important word in the Greek, parousia. Parousia comes from pareimi which is derived from para meaning from, by, near; and eimi, which means ‘to be’. This brings us to the Greek term for the I Am – ego eimi.
The word Lord, kurios, means owner, he to whom a person or thing belongs, about which he has power of deciding. From this we can understand that the Lord, the kurios, means our True Self, our I Am. If we look at the text with these ideas in mind it makes a lot of sense. Our I Am is present in all our repeated lives on Earth. It is the precious fruit of the earth for which the farmer patiently waits. The key word is patient, makrothymeo, which comes from makros which means long, and thymos which means passion, strong feeling. Interestingly, the word thymos comes from thyo which means to sacrifice or kill. This speaks to us of the inner process we experience to express patience.
When we experience the highest form of patience, when we kill all our feelings of impatience, we begin to experience the highest form of love, agape. Our I Am can only manifest when our capacity to love embraces everyone and everything in this world, as well as in the spiritual world. This love must be as strong as our own love for ourselves. In other words, we no longer put our own self-interests first, and like the Judge we patiently weigh everything up. This means that we can be truly objective in every facet of our lives. We don’t lean towards the things that benefit us because we can see the consequences self-gain has for others.
The only way we can really come to this position is when we live our lives knowing that we have lived other lives on the earth. We also develop objectivity about our actions in past lives. These actions lie at the core of our karma and show us the reasons behind our response to people and events in our current life. We look at this from the position of the objective Judge and through true understanding can remain impartial.
Here lies our challenge in all the moments of our life. It is not only about remaining objective, it is also about recognizing that each interaction with others is founded on interactions in earlier lives. What brings this to our awareness? Our conscious connection with our I Am. This is why we have to work hard to forge this connection. If it could be done hastily we may not be able to bear seeing what we have done in our past lives.
“Do not grumble”, stenazo, which means to sigh or groan, a word that comes from stenos meaning narrow. We always grumble when our view is narrow. The urge to grumble about others is a signal to us that we are dealing with karma. It is also a signal to be patient and forgiving. The degree to which we can be patient tells us about the extent to which we are connected to our Higher Self, our I Am. The groan that rises up within us sparks the inner work we must do if we are to remain objective.
James then gives this advice: “As an example of suffering and patience, brethren, take the prophets who spoke in the name of the Lord.”
The word suffering is kakopatheia, and means suffering of evil. It comes from kakos, meaning bad nature, wrong, or destructive; and pathos, meaning whatever befalls one, sad or joyous, good or bad. This speaks to us of our destiny. It also suggests that we shouldn’t get carried away with either good or bad events in our lives. Karma is not just about difficulties, it also includes what is enjoyable in our lives. We can often get carried away with what we enjoy and not see what is behind the gift of enjoyment.
Then we can ask why James uses the prophets as an example. Prophets, prophetes are the ones who interpret hidden things (like karma). These prophets spoke in the name of the Lord, kurios, the Higher Self, our I Am. Again we have confirmation of the things that remain hidden in our Higher Self until we have the patience and objectivity to see them.
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“Kristina Kaine has distilled from the profound wisdom of masters and of her own considerable experience a guidebook of immense value in pursuing the pearl of great price, the name that no one knows except the one who receives it, the “I Am.” Every human soul stands in need of this name, and our world cries out for the ennoblement of those who make this quest. —Ed Smith, Author : The Burning Bush, The Soul’s Long Journey, David’s Question “What is Man?” Bible and Anthroposophy “
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Reflections on the Seven I AM sayings in the Gospel of St John January – September 2003 – Always free
I AM the Good Shepherd 5 – 24 June 2003
For this reason the Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again; this charge I have received from my Father.” John 10:17f
These words speak about the ultimate sacrifice. To sacrifice our life … and to be able to sacrifice requires that you actually have something to sacrifice. This sacrifice is not that of a soldier fighting for his country, or a quasi-martyr suicide bomber. This is the shepherd giving his life for his sheep. This is about the gentle and good shepherd and the pure and innocent sheep.
John 20, Food for the I AM 1 Now on the first day of the week Mary Mag’dalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 2 So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 Peter then came out with the other disciple, and they went toward the tomb. 4 They both ran, but the other disciple outran Peter and reached the tomb first; 5 and stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, 7 and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not know the scripture, that he must rise from the dead. 10 Then the disciples went back to their homes. John 20:1-10 RSV
We know that Christ had to die, but in many of the events surrounding his death choices were made. All through John 18 and 19 we see these choices, especially by Pilate and certainly by the Jews. When an event occurs without choice John writes “this was to fulfil the word”. With this in mind let’s have a look at the morning-after story when Mary and the two disciples visit the tomb. They make many choices.
Let’s say that Christ represents the I AM that must die. The Bible also tells us that a seed must die. A thoughtful person knows that a seed carries within it forces for the future. It is formed by a plant, it actually causes the plant’s death, then it rises again as a totally new plant (not cloned from the old one).
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Reflections of the Seven Christian Initiations in the Gospel of St John, September 2003 – May 2004
The Mystical Death 2 – 9 May 2004 – We die to live
Read John 19:23- 42 After this Jesus, knowing that all was now finished, said (to fulfil the scripture), “I thirst.” A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. When Jesus had received the vinegar, he said, “It is finished”; and he bowed his head and gave up his spirit. 19:28-30
When a person or a thing dies we are told that it no longer exists except as ashes or refuse. Close scrutiny reveals that the opposite is true.
Consider this text in John 12 And Jesus answered them, “The hour has come for the Son of man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John 12:23-24
Reflections on the Eightfold Path of Buddha in the Gospel of St John, June 2004 – December 2004
Read John 5:22-30 The Father judges no one, but has given all judgment to the Son, that all may honor the Son, even as they honor the Father. He who does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life. John 5:22-24
As the Father is about the will, the Son is about thinking. Judging is no longer cosmically impelled; our judging now arises through our personal thinking. This thinking must be rigorous. A reason for errors of judgement is that thinking is not carried through to the end. It is so easy to jump off the train of thought prematurely. Early conclusions are so tempting, not to mention the time that they save. Lucifer always encourages us to take the easy way out.
Reflections on the Twelve Disciples using the Gospel of St John, January – December 2005
Nathanael – Two – Imagining
Philip found Nathan’a-el, and said to him, “We have found him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” Nathan’a-el said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathan’a-el coming to him, and said of him, “Behold, an Israelite indeed, in whom is no guile!” Nathan’a-el said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathan’a-el answered him, “Rabbi, you are the Son of God! You are the King of Israel!” Jesus answered him, “Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these.” And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man.” John 1:45-51
Nathanael represents one of the most misunderstood human abilities, our Imagination. In reality, Imagination extends our consciousness into another dimension. It is a spiritual faculty which does not rely on our physical brain nor does it have a mystical element. Through it we penetrate the veil which separates the physical and spiritual worlds. At this point our abstract thinking dissolves and we see into outer forms to the spiritual truth that sustains them. This can begin simply by looking at a plant or tree that droops towards the ground in a sad way, or a flower that lifts its head to smile at the sun. This imagining connects us in new ways with the outer world.
Reflections on the Signs in the Gospel of St John, January – July 2006
Water to Wine – One – Changing Feeling into Thinking
On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; Jesus also was invited to the marriage, with his disciples. When the wine failed, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “O woman, what have you to do with me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” Now six stone jars were standing there, for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. He said to them, “Now draw some out, and take it to the steward of the feast.” So they took it. When the steward of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward of the feast called the bridegroom and said to him, “Every man serves the good wine first; and when men have drunk freely, then the poor wine; but you have kept the good wine until now.” This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him. John 2:1-11
This series of Reflections will explore the so called signs in the Gospel of St John. These signs are also associated with miracles performed by Jesus after he was baptised by John the Baptist. If we take the life of Jesus as a blue print for our own spiritual development, we can use events such as these signs and miracles as a barometer of our progress.
Reflections on the Nine Beatitudes using the Gospel of St John, August 2006 – March 2007
1.4 Blessed are the poor in spirit, for theirs is the kingdom of heaven.
We can look at each of the nine beatitudes in terms of the Christ-ening of the nine parts of our being; physical, etheric, astral and then the three soul and three spiritual regions. If we apply the first beatitude to our physical body we will find clues about how our I AM is enlivened in our body.
Our physical body is the most fully developed part of us. The physiology of the human being is a marvel. The way our skeleton, muscles and skin hold and protect our organs in a life giving way is truly wondrous.
Reflections on the Book of Revelation, April 2007 – April 2010
The revelation of Jesus Christ, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near. Rev 1:1-3
We can read and contemplate the bible in many ways. We should certainly take notice of the literal meaning of its stories. This becomes a most difficult task when we read the Revelation to John. The imagery is shocking, mystifying and bizarre, especially when we place it outside ourselves. It more closely resembles our dream life rather than our waking life.
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Reflections on Who is Jesus, What is Christ? May 2010 – October 2016
The Bible can only be fully understood when we have a detailed knowledge of the makeup of the human being. We can only have this understanding through our own personal experience of ourselves which we have applied and tested in our own lives throughout the day. When we are able to experience that we are beings of body, soul and spirit we then come to the point of experiencing ourselves as beings of soul and spirit which occupy our body much like we would occupy a car to transport us here and there.
If we can grasp this truth and actually have a personal experience of it, we can then approach the possibility of our soul and spirit entering repeatedly into different bodies at different times in history. This could be compared to upgrading the model of our car from time to time. There is a passage in the Bible that could support this idea of reincarnation. When the Jews heard that John the Baptist was baptising they sent their representatives to question him about who he was; Christ, Elijah, or the prophet?
And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, he did not deny, but confessed, “I am not the Christ.” And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” And he answered, “No.” They said to him then, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” Jn 1:19-22
Why would they choose Elijah from all the possibilities? Furthermore, they knew that Elijah was long dead? It is possible that they recognised traits of Elijah’s in the Baptist or perhaps they had the spiritual vision to see who had been in the past. So if he was Elijah in a past life why didn’t he affirm this? To answer this question fully we need to consider in some detail how and why we enter into different bodies at different times throughout history.
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To Journey Back November 2016 ongoing
This is the story about a man who has just died. In the afterlife he is tracing the life he has just lived backwards. It is a life review, step by step, from the moment of the last breath back to the moment of the first breath, to re-experience every thought, feeling, and action and interaction he had through his life.
He remains connected with his close friends and, as he sees what they are doing in the days after his death, he understands more deeply the relationship he had with them. He also sees all the activity surrounding his death, which he was not aware of when he was alive.
More and more people who have had a near death experience are reporting that this is the experience we all have when we die. At some point in their after-life experience they decided to come back and continue living their current life. We have much to learn from them, not only for when we die, but for how we can live our lives on this earth more meaningfully.
If we can have a real experience of what happens when we die it will assist us to meet the end of our own life with more awareness. Our journey forward will then be a great contribution to human evolution. I hope you enjoy this journey.
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