The idea of the Supersubstantial appears a number of times in the Book of Matthew. I’ve already written much on Matthew 6:9-13 the First Petition of the Lords Prayer, where what has commonly been interpreted as ‘daily’ bread is revealed as ‘supersubstantial‘ bread. Now I will look at another instance of Supersubstantial revealed in the symbolism of bread.
“…The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.”
First let us remember that throughout the gospel the term Kingdom of Heaven and its other variation is used to refer to a particular state of being. For centuries Church Christianity has worked very hard to bury this and convince the world that it actually refers to a place – that is, a magical fairy-like place that you will go to when you die if you are faithful and obedient to the Church in life. However a careful study will reveal that “Kingdom of Heaven,” “My Father’s Kingdom,” “Kingdom of God” and so forth were originally intended to refer to an internal state of being. This is especially verified in Luke 17:21 where Jesus says “The kingdom of God is within you.”
What can this mean? Why the use of the term Kingdom to represent an inner state? Kingship represents sovereignty. A sovereign is not ruled by anyone else. He is not subject to any greater will, therefore his own will reigns supreme. He has control of all of this constituent parts – the sovereign has dominion over his body, his thoughts, and especially his feelings. For one who has not sovereignty, the passions always pull them this way and that, subjecting them to any number of external wills. To have awakened the Kingdom of Heaven within the self is to be king of the self, king of your thoughts, feelings, words, and actions.
So Kingdom of Heaven refers to a state of inner sovereignty, inner kingship. You could also say permanent I or objective consciousness. In the Diabolicon this probably corresponds with the figure of the Red Magus who has attained ‘mastery of the Black Flame’ and knows ‘that he is not subject to a greater Will.’
So the parable is giving us something like an alchemical recipe – the ingredients we need to create a sovereign state of being.
Leaven is the equivalent of today’s yeast. In ancient times it was made by placing a piece of bread in a dark, damp place until it rotted, molded and stank. It goes through a death-transformation process and eventually becomes a substance that can be used in the work of transformation of life.
But before adding the leaven, the woman reaches into a jar and gets three measures of flour which she sets out. The number three here is significant. It represents man in his ordinary ‘natural’ state – a three-brained being with a physical brain, emotional brain, and an intellectual brain.
Then she gets the leaven. She doesn’t just throw it down, she hides it in the flour. This could mean that a small essence of Supersubstantial is already hidden in you; it could also mean that the reception of Supersubstantial influences is a subtle process and not always immediately apparent. In anycase, it goes through and transforms all the rest of the being until is also leavened, also of Supersubstantial essence.
In the ordinary state, man’s three centers of sensing, feeling and thinking are generally in a state of disarray. They are in conflict, each attempting to dominate. In every individual typically one center comes to dominate, and so we have ideas like Man #1, Man #2, Man #3 – physical man, emotional man, intellectual man, and here ends possible evolution for most. The octave of man’s natural evolution can go no further than these three stages. Nearly all of humanity exists only in these first three stages, the latter stages being for the most part unaccessible.
But in the course of discovering esoteric knowledge, a fourth capacity may arise in man – observation. Observation is not really a center, it only occurs from time to time and can never really be made habitual like other center-based behaviors can be. This is one reason we need to find schools to work with the fourth capacity, so we will remember to observe. But in this simple act of observing, the centers start to behave themselves. They fall in line. The act of observation tends to bring order to chaos. There is another analogy here of three young boys running wild and playing and causing a ruckus. Father comes to the window and just watches them. He doesn’t get involved, start scolding or shaking his fist, because then he we get pulled down into it – down in to their level. This happens all the time, people try to stop chaos by actively combating it and only get pulled into it. But father knows better, and he just stands there at that window and just watches, and pretty soon the boys – aware of being watched – all calm down and start behaving.
Here father is the capacity of observation, and the boys are the centers. The act of observation is like the adding of leaven to the flower – the leaven then goes through and transforms all the flower to leaven. Or perhaps in the act of observing, an opening occurs in which higher influences – Supersubstantial influences – are allowed to enter being and coat the centers. The act of watchfulness cancels the imbalance created by the dysfunctional activities of the centers and this creates the space, or a ‘void’ in which true creation can take place. Being can now receive a new kind of nourishment. The centers fall in line and order themselves, and a new kind of growth can start taking place – the growth of essence which is also known by the word Xeper.
Another mystery is that the Supersubstantial enters by the intercession of a feminine force as in the parable it is a woman who is making the bread. This could represent the feminine nature of spirit, sophia, or the Egyptian Ma’at all of which have a feminine linguistic basis. It could also mean that the state needed to allow in the Supersubstantial is a receptive or passive state, rather than an active one. It may also represent Runa, which has a dark feminine connotation, and that the mystery is a kind of opening to be able to receive something higher.
Observation is akin to the idea of ‘watchfulness’ which also occurs numerous times throughout the gospels but the idea that it refers to watchfulness of the self, is replaced with admonitions to pay attention to scripture, images of Jesus and so forth.
Observation is also one of the most distinct and practical results of the Gift of Set. The experience of isolate intelligence, of being self aware, means that we are able to observe ourselves. Self-observation is one of the most fundamental ways in which we may exercise the Gift of Set, and as it is part of this achemical process as illustrated in the parabolic level, is a direct source of food for Xeper.