The trans-formative power of the blood of Christ

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The trans-formative power of the blood of Christ

#1 Postby malochim » Thu Dec 08, 2011 4:12 pm

I'm contemplating how the blood of Christ has a trans-formative power, that as the blood was shed on the cross it both acted as a ransom but also transforms the world. I'm also connecting this to Lady Miriam as being the Holy Grail (Sangreal) of the Royal blood. On one level I could see this blood being the ruhanyot and shefa of the Supernal Light that is drawn in through Yeshua and channeled through Miriam and the apostles as the royal blood, the apostolic succession which stirs the power of the helper, the holy spirit in us; the serpent power.

And it would seem in our subtle body we have channel ways that look very much like the vessels of the blood, and when Yeshua breathes the holy spirit on the diciples in the upper room something of this holy blood is also transferred? The radiant holy breath behind our ordinary breath somehow being connected with this spiritual blood stream.

Sister Sheryl also told me that Elder Gideon had said that there is an actual physiological change in the blood that occurs, that the gluten of the blood changes or is removed. I'm wondering how this connects to Adam, spirit in the blood and the uplifting of the serpent power and why the gluton is removed? Would this maybe also be associated with our DNA and how the "junk DNA" might be activated since it is an evolutionary force that is kindled.

Blessings in the Light of the Messiah,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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Pure Emanation Body

#2 Postby Tau Malachi » Mon Dec 12, 2011 1:30 pm

Greetings and blessings in the light of the Messiah!

According to the Acts of John, as well as other esoteric Christian Scriptures, the appearance of Yeshua Messiah was pure emanation. Even canonical gospels hint at this mystery, the Gospel of St. Mathew and Gospel of St. Luke both relate stories of a “virgin birth,” and though few of the faithful in the outer church look very deeply into this teaching of the gospels, instead just viewing it as a story of “miraculous birth” through the power of God, in truth, these stories point in a symbolic fashion to greater mysteries of the appearance of the Messiah, suggesting a body of pure emanation, free from sin, free from karma.

Although very often the idea of “original sin” implies a birth from sexual relations, and the focus of “sin” becomes sex, in reality, on a spiritual and esoteric level the original sin was Eve and Adam eating the fruit of the Tree of Knowledge of Good and Evil, and in eating it becoming infused, or injected, with the corruption, or venom, of the serpent. This corruption, which is the activation of the sitra ahara, or evil inclination, is then passed down through the generations from fathers and mothers to their children; likewise, it becomes rooted in souls through ignorance and the karmic continuum generated by ignorance, the illusion of separation, and the self-cherishing, attachment and aversion to which it gives rise. According to the Holy Kabbalah, this corruption, the evil inclination, becomes rooted in the blood, and in the left ventricle of the heart, and in the blood it is a thickening agent that is called “gluten.”

The teachings of a virgin birth imply that the body and blood of the Master was free from this gluten; hence, a body of pure emanation, free from sin, having “pure blood,” and therefore “pure flesh.” In the story of the virgin birth, of course, this purity comes from a conception through Ruach Ha-Kodesh, the Holy Spirit.

There are also canonical gospels that relate a different story, and do not include the teaching of the virgin birth. Instead the Gospel of St. Mark and Gospel of St. John begin their gospels with the baptism of Adonai Yeshua by Yohanan the Baptists, implying that the Holy Spirit and Soul of the Messiah enter at the Sacred Jordan. Baptism, of course, is a rite of purification for the remission of sin, and the anointing of the Holy Spirit is a sanctification, and according to these teachings in the instant of this anointing with the Supernal Spirit and Supernal Light the Master arises from the living waters as a pure emanation, the Messiah entering and taking up the person of Yeshua, transforming him. In truth, the very same holy mystery is being communicated, and likewise, between the two versions of how the Messiah comes into being, whether at the very outset, at birth, or in the midst of life, at the baptism, these reveal two ways great tzaddikim may arise in the threefold body, from the very beginning of their appearance, or in the midst of life, the latter being the most common way holy ones come into being. In the case of Adonai Yeshua, of course, we are speaking about a true Perfect Tzaddik, a holy one of a most lofty gradation of soul and enlightenment that is very rare in this world; only here and there in a few wisdom traditions of the world is there an appearance of a Perfect Tzaddik as the initiating teacher and messenger.

This mystery of pure emanation runs very deep, and it is most difficult to explain; if and when there is an “explanation” generating understanding it is through faith and an illumination of the Holy Spirit, or it is through a mind-to-mind or heart-to-heart transmission with a holy tzaddik in threefold body. If we pray and meditate, though, and we contemplate this holy mystery, through Divine Grace, the Holy Spirit, we may receive insight and illumination, and we may create the conditions for the inner gradations of light transmission through which this knowledge and understanding arises.

Essentially, throughout his earthly ministry Yeshua Messiah appeared in a body of pure emanation – the threefold body of Melchizedek, and it was through this body of pure emanation that he was able to be a conduit of the Supernal Shekinah, or a dwelling place of the presence and power of Yahweh Elohim; because of this he was able to enter into klippot without being overcome by the klippot in order to shatter them and uplift the sparks bound up in them, or was able to “take on the sins of the world” and dispel them, delivering living spirits and souls from their bondage. Thus, on account of this, he was the “Lamb of God without blemish” for the rite of ransom, the crucifixion, but yet more, through Divine Grace, in the resurrection he was able to translate his body into pure spirit, pure energy, pure light; hence, his arising in the resurrection in a body of Perfect Light, the inmost gradation of a body of pure emanation, understanding that there are, in fact, many different gradations of the threefold body.

In our traditional wedding feast for Shabbat, or our feast of thanksgiving for Shabbat, there is a mystery spoken concerning the Body and Blood of Messiah: “I am the Human One of Light; my body is light and my blood is fire.” In our experiences of light transmission we discover that this is something much more than a metaphor, it is a literal spiritual and mystical truth of the Mystical Body and Blood of Messiah, and if and when a holy tzaddik engages a full consecration of bread and wine, and there is a full movement of Holy Spirit in the assembly during a wedding feast, there is power of the Holy Light and Holy Fire in the bread and wine. Eating and drinking of this True Body and Blood purifies and sanctifies, and transforms, our body and blood, physical, psychic and spiritual.

You are correct dear brother, the many channel-ways in the subtle body are like its veins, and the winds or breaths are like its blood; and not only does the radiant holy breath move through these, but in our awakening so also does the serpent power, and it is as though the serpent power is breathing this radiant holy breath, moving it, while also being moved by it.

The body of pure emanation is not so much the physical appearance of a holy tzaddik, but rather, it is this subtle, energetic dimension within and behind the physical – the body of glory being something more than this. The greater the manifestation of this pure body of emanation, however, the more there is a transformation or transfiguration of the physical or material body so that it serves as a vehicle or conduit of greater Light-presence and Light-power. Thus, indeed, with a generation of a body of pure emanation, so also is our body and blood is transformed, or transfigured, more or less.

Here it must be said that our initial generation of the subtle body as a body of light is not the generation of the body of pure emanation – generally speaking there is something of a process of a generation of the body of light through various gradations, astral and spiritual, before the generation of the body of pure emanation. The generation of a pure body of emanation assumes the realization of the body of truth (Amet) and the generation of the body of glory, for it is from this realization that a body of pure emanation arises. Thus, first we generate a body of light, and then we labor for the transformation of that body of light into a body of pure emanation – and in this labor for our transformation, or our salvation, we rely upon Divine Grace, the Supernal Power that is in the Body and Blood of Hayyah Yeshua, the Risen Messiah.

In this we may know and understand that the Sangreal is not some physical, worldly dynasty of the “bloodline of Jesus” as the ignorant or profane would assert, far from it! No, indeed, it is not bestial, it is not impure, but it is spiritual and supernal, it is a continuum of light transmission that enlightens and liberates souls, a true “gnostic apostolic succession,” one founded upon an actual self-realization in the Messiah, the realization of supernal or Messianic consciousness (“Truth Consciousness” – Amet).

Magdalene is the “Sangreal” because she embodies and communicates the very same Divine Illumination embodied in Messiah Yeshua. In essence, she is the Perfect Desire to Receive (Vessel of Reception, Holy Grail) that matches and fulfills his Perfect Desire to Give, and as such, in turn, she becomes the Perfect Desire to Give, and therefore the full spectrum of light transmission is manifest and all are able to receive, each according to their own desire and capacity to receive.

There is a secret mystery to be spoken about the incredible power of this supernal realization embodied in womanhood, however, one that is not coarse and vulgar, or the imaginings of the unenlightened condition. As we have said, the generation of a body of pure emanation transforms or transfigures the physical or material body, more or less, allowing it to become a greater vehicle of Light-presence and Light-power; and likewise, as we know in our experience of light transmission and wonderworking with living tzaddikim, they have the power to change or transmute physical substances, and are able to imbue them with spiritual power, such as with the bread and wine of the holy feast. There is a play of the development and evolution of physical life-forms able to embody greater consciousness and intelligence, and potentially able to live for significantly longer durations than our present life spans; and likewise, by its very nature the Supernal Light has the power to radically transform all levels of consciousness, including the physical consciousness and even the substance of matter itself. Thus, when a woman embodies this supernal realization, generating a threefold body in full, if she were to conceive a child with conscious intention in her holiness, her realization, it is entirely possible that she could give birth to a very different child, perhaps even giving rise to a new species or “race” of humanity, one that is significantly more evolved that our present humanity, and therefore even more adapted to the embodiment of supernal or Messianic consciousness.

As we know, there are mysteries of sexual mysticism in the Holy Kabbalah called the “arayot,” which, for example, are hinted at by Rabbi Aryeh Kaplan in his book, “Jewish Meditation.” These mysteries have been even further developed in the Christian Kabbalah, and in them is knowledge and understanding of how a husband and wife can join together to conceive a child with the conscious intention of drawing a soul of a higher grade into incarnation. If a man and woman together embodied Mochin Gadlut, or a higher consciousness, they might even be able to determine the soul root or essence from which the child comes, and if the two embodied something of supernal or Messianic consciousness, the child conceived and born from their union could very well embody a radical Divine Illumination from early on in life, and could very well be a very different being from the outset, a new race of humanity on a material, psychic and spiritual level.

In this way it is entirely possible for human DNA to be transformed and evolved, quite literally; and as the Holy Scriptures teach us, with God everything is possible!

Here it seems good to abide, waiting upon the Holy Spirit!

O Adonai, we pray for the Great Transformation on this good earth, and we pray for the salvation of all. Amen.

Peace be with you!
Tau Malachi
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#3 Postby Anna » Mon Dec 12, 2011 5:37 pm

Greetings in the Light of Messiah!
Am I hearing three ways for DNA to be transformed? One is through the entrance of Tzaddik into a body already here but surrendered completely to Ratzon Elyon, another through conception by a spiritually evolved woman, and a third by a man and woman in higher consciousness conceiving a child with a holy intention of drawing in a soul of very high grade.
Shalom!
Anna

Brooke

Re: Pure Emanation Body

#4 Postby Brooke » Tue Dec 13, 2011 3:59 am

Tau Malachi wrote:
In this we may know and understand that the Sangreal is not some physical, worldly dynasty of the “bloodline of Jesus” as the ignorant or profane would assert, far from it! No, indeed, it is not bestial, it is not impure, but it is spiritual and supernal, it is a continuum of light transmission that enlightens and liberates souls, a true “gnostic apostolic succession,” one founded upon an actual self-realization in the Messiah, the realization of supernal or Messianic consciousness (“Truth Consciousness” – Amet).

...There is a secret mystery to be spoken about the incredible power of this supernal realization embodied in womanhood, however, one that is not coarse and vulgar, or the imaginings of the unenlightened condition. As we have said, the generation of a body of pure emanation transforms or transfigures the physical or material body, more or less, allowing it to become a greater vehicle of Light-presence and Light-power; and likewise, as we know in our experience of light transmission and wonderworking with living tzaddikim, they have the power to change or transmute physical substances, and are able to imbue them with spiritual power, such as with the bread and wine of the holy feast. There is a play of the development and evolution of physical life-forms able to embody greater consciousness and intelligence, and potentially able to live for significantly longer durations than our present life spans; and likewise, by its very nature the Supernal Light has the power to radically transform all levels of consciousness, including the physical consciousness and even the substance of matter itself. Thus, when a woman embodies this supernal realization, generating a threefold body in full, if she were to conceive a child with conscious intention in her holiness, her realization, it is entirely possible that she could give birth to a very different child, perhaps even giving rise to a new species or “race” of humanity, one that is significantly more evolved that our present humanity, and therefore even more adapted to the embodiment of supernal or Messianic consciousness.




Shalom, dear brothers and sister !

So, I'm hearing what spiritual DNA really is here. This is such an important remembrance this time of year as the Feast of Mother and Child approaches. I think this post is perfect for understanding the birth of births and the becoming.

Blessings in the Light of the Risen Christ!
B.J.

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Shefa, Ruhaniyot; Bread and Wine

#5 Postby malochim » Wed Dec 14, 2011 12:54 am

Shalom,

As we bind our souls to the Sefirot we draw down Shefa and Ruhaniyot all the way from Kether of Atzilut to Malkut of Assiyah. When this supernal light is anchored in our body, do we become like the consecrated bread and wine, the body and blood of christ? When Yeshua says that we should partake of the eucharist in remembrance, is he also speaking about the nature and essence of the Sefirot/God?

Through this action we "feed"/ransom the other side but also transform and dispel it, could then the light transmission of the gnostic apostolic succession be connected to this shefa and ruhaniyot? Also along with this transformation there is also an expansion of consciousness, Mochin Gadlut. The vital being is also transformed through the action of this chrism of supernal light, is this done through the circumcision of the heart; The balancing of the heart star as the serpent power rises through the central or stellar channel?

There is a very interesting section in Luke that speaks about a mystery of this transformation through the shefa and ruhaniyot being drawn dawn causing the rise of the serpent power (in connection with the holy eucharist).

"Now that same day two of them were going to a village called Emmaus, about seven miles[a] from Jerusalem. 14 They were talking with each other about everything that had happened. 15 As they talked and discussed these things with each other, Jesus himself came up and walked along with them; 16 but they were kept from recognizing him.
17 He asked them, “What are you discussing together as you walk along?”

They stood still, their faces downcast. 18 One of them, named Cleopas, asked him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?”

19 “What things?” he asked.

“About Jesus of Nazareth,” they replied. “He was a prophet, powerful in word and deed before God and all the people. 20 The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; 21 but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. 22 In addition, some of our women amazed us. They went to the tomb early this morning 23 but didn’t find his body. They came and told us that they had seen a vision of angels, who said he was alive. 24 Then some of our companions went to the tomb and found it just as the women had said, but they did not see Jesus.”

25 He said to them, “How foolish you are, and how slow to believe all that the prophets have spoken! 26 Did not the Messiah have to suffer these things and then enter his glory?” 27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

28 As they approached the village to which they were going, Jesus continued on as if he were going farther. 29 But they urged him strongly, “Stay with us, for it is nearly evening; the day is almost over.” So he went in to stay with them.

30 When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. 31 Then their eyes were opened and they recognized him, and he disappeared from their sight. 32 They asked each other, “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?”"

It would seem that this might be speaking of sight into the world of the holy spirit through the workings of bread and wine (shefa and ryhaniyot?) so that perhaps Yeshua revealed himself in glory body to these gentlemen, or that they recognized the nature of his pure emanation body? The fact that he disappeared from their sight seems to indicate something of this mystery.

In a recent shabbat discourse Tau Malachi is speaking of desire energy and our need to direct it or transform it into power. Is it through Mochin Gadlut that we direct the desire energy, and is the desire energy connected to shefa? Is then the ruhaniyot connected to the light-power that the desire energy is directed towards? I imagine this could have something to do with how one moves energy in the subtle body, the ruhaniyot being connected with the radiant holy breath and perhaps the shefa with the mentioned desire energy.

Blessings in the Light of the Messiah,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

MeganDon

Blood & Red & White Seed

#6 Postby MeganDon » Wed Dec 14, 2011 4:29 pm

Shalom,
Going back to the discussion on blood, what came to mind was Father White Seed and Mother Red Seed, and the possible correlation with the white and red blood cells.
In purifying the blood we are brought into balance with the red(feminine) and white(masculine). We keep disease at bay with this balance and harmony of the cells. This is relevant both physically and spiritually, and it seems the body and soul can move into greater consciousness together.
As Rebbe Nachman says in Anatomy of the Soul, it is good to purify the body of its wrongful desires, so that if the soul falls from its goodness, the body having tasted purity can help uplift the soul.
It brings to mind the modern allergies to gluten. Is the body intelligence in some way forcing a purification, causing the need for an outer abstinence? And is this an attempt to help purify the blood and thus bring the soul and body into greater alignment?

With Prayers for the Uplifting of Bodies and Souls
Meghan

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Seeds of the Mother and Father...

#7 Postby Tau Malachi » Thu Dec 15, 2011 12:57 pm

Greetings and blessings in the light of the Messiah!

We are conceived in an original blessing, the intention of Yahweh Elohim in the generations of the Human One, and yet we inherit the corruption of the serpent, original sin, through our conception in the flesh from our father and mother. Joined with this, and being expressed by the family, society, place and time through which our soul enters into incarnation, there is the ignorance, the corruption, we carry in the karmic continuum of the soul, for having been incarnate before, something of this corruption has already taken root, the sitra ahara, evil inclination, already being at play; hence, the tendency of self-grasping, desire and fear that binds the soul to the gilgulim and compels souls into incarnations.

There is not only incredible physical, or material energy in the sperm and egg that unite in our conception, but there is also great metaphysical energy, psychic and spiritual, and the energetic essence of this sperm and egg becomes rooted in our subtle body at the top of the head and base of the spine as the white father seed and red mother seed. These two essences remain in place until the inner dissolution at the time of our death, and through them our soul is anchored to the body throughout our life. The sperm and egg also convey the corruption, the “gluten,” which has a physical, psychic and spiritual level of expression. Thus, while we can speak of the gluten as a literal thickening agent in the blood, and of the evil inclination rooted in the blood, there is also a psychic and spiritual expression of gluten in our subtle body, and in nefesh, our vital soul, and ruach, our intelligence. This is reflected by the teaching of the Kabbalah that the evil inclination is also rooted in the “left ventricle” of the heart, the heart being the seat of ruach in us.

According to Kabbalah, nefesh is rooted in the liver, which is the purifier of the blood, and ruach is rooted in the heart, the mover of the blood, and neshamah is rooted in the brain, which guides and moves all life; the subtle body, our energetic being, pervades the entire body, and, enshrouds the body in just the same way as our soul, which at one and the same time is within the body and surrounds the body.

Yes, indeed, we can speak of circumstances in our physical experience that might arise to encourage a purification on a physical level, such as a gluten intolerance, and if we take up a purification from gluten on a physical level as talismanic of a purification on a psychic and spiritual level, it can prove to be a very powerful action, a powerful spiritual practice for us. Given that our society and culture in this modern Babylon is driven by the evil inclination, the strong desire to receive for self alone manifesting as lust and greed, it is not surprising that an overload of gluten might occur with many of us, or that some sort of allergy or intolerance might arises; naturally so, for we tend to have too much of it! To a faithful and spiritual person this may provide an opportunity for a greater self-purification, becoming talismanic. Yet, as much as paying attention to the physical dimension of gluten, we must pay attention to the energetic dimension on a psychic and spiritual level, our thoughts and emotions, and desires, along with the purification or clarification of our Spirit-connection. As we learn in the healing arts within the Christian Kabbalah, any physical condition of illness that may arise has its root and cause on a subtle spiritual and psychic level, and it’s inmost root is in our relationship with the Holy One, or in some impurity, distortion or obstruction of our Spirit-connection. Thus, always in healing works we look to the spiritual and psychic level for the cause of illnesses, and seek to bring about a healing on those inner, subtle levels, aware that very often when we do, there can be a spontaneous, radical physical healing, a wonder of God.

In terms of the purification of the blood from gluten, and yet more so the subtle body, the principle agent of this is inner heat generated through the awakening, sublimating and uplifting of the serpent power; hence, the full movement of the descending force and ascending force of the fire snake, which have a correspondence with the spiritual essences of the white father seed and red mother seed. If we inquire into the generation of this inner heat it is, in truth, very simple, it is generated through passionate faith and devotion, a yearning or longing for nearness and unification with our Beloved that utterly consumes us, so much so that it becomes an inner heat, a burning desire within us; this naturally awakens, sublimates and uplifts the serpent power within us, and the serpent power is redeemed, reintegrated with the Light Continuum, Yahweh, when brought into repose in the crown star on top of the head.

In this we may contemplate the name of the holy feast of bread and wine in our tradition, the “wedding feast,” which implies the fruition of divine passion, the love of God. Here we may say, if celebrated with passionate faith and devotion, when the bread and wine are consecrated through a movement of Light Transmission, or the Holy Spirit, the Holy Light of the Body of the Messiah (consecrated bread) and Holy Fire of the Blood of the Messiah (consecrated wine) can purify us of the gluten, more or less; and we may say, celebrating this holy feast again and again may be seen as something of a spiritual alchemy, our greater purification and transformation taking place over time as we mature in our faith and Habad.

There is, in truth, wonderworking power in the bread and wine if we know how to draw upon it, understanding the “bread” and “wine” as a manifestation of the body of pure emanation, or the body and blood of the Risen Messiah, Hayyah Yeshua.

The wedding feast, though, is talismanic of Light Transmission, and all movements of the Light Transmission that flow from Hayyah Yeshua and the Shekinah of the Messiah have in them this transformative power; from outer to inner gradations of Light Transmission, this purification and transformation takes place on more subtle and sublime levels, until what is represented by “gluten” is completely removed, the “remission of all sin,” and therefore the “end of death,” or the end of bondage to the gilgulim. As we know and understand the inmost gradation of Light Transmission is the experience of Clear Light Dissolution, through which there is the generation of the body of glory and body of pure emanation – full enlightenment and liberation.

This play of Light Transmission, of course, has its root in our sacred friendship with our tzaddik or apostle in the Blessed Name; hence, its foundation is in our attachment to tzaddik, charity given to our tzaddik and confession to our tzaddik, this latter being our openness and sensitivity, or our transparency, through which the inner gradations of the Light Transmission become possible. Indeed, for this Light Transmission moves through the true apostolic succession, lineages of living tzaddikim founded upon actual self-realization in the Risen Messiah, or the embodiment of this Light-presence and Light-power.

In terms of this purification on three levels, physical, psychic and spiritual, we may recall that, according to one gospel, there is a threefold baptism of water, fire and the Spirit, and by “fire” we may understand inner heat, which purifies the subtle body.

All of this, naturally, must be joined to an active co-labor seeking to direct our mind, heart and life in harmony with the Messiah and Holy One; there is a need for us to actively dispel negative thought and emotion, word and deed, and to consciously direct our desire towards what is good and true, removing unwholesome desires born of the evil inclination.

Here it is given that we may speak an open secret. As we consider the white father seed and the red mother seed, we may acquire insight into a deeper, esoteric mystery within and behind the Fifth Commandment, and in light of this knowledge of white father seed and red mother seed that anchor our soul to the body in incarnation we may wish to contemplate this commandment.

“Honor your father and your mother, so that your days may be long in the land that Yahweh Elohenu is giving you” (Exodus 20:12).

As we know, “gluten” diminishes and shortens life, and therefore purifying gluten from the blood lengthens life. Gluten here, though, indicates the karmic continuum of our soul, or our habitual patterns of thought and emotion, desire and fear, which has much to do with the parents through whom our soul enters into incarnation. On one level, honoring our father and mother is engaging in the tikkunim, or rectifications, associated with the karmic continuum of our soul that drew us to our parents at the outset. On another level, though deeply interconnected with this, it is also drawing out the spiritual essence of the white and red seeds, and uplifting them in the Messiah, reintegrating them with the Light Continuum, Yahweh.

This may, indeed, generate greater length of life in this incarnation, but more than this, “that your days may be long in the land that the Lord your God is giving you” indicates the duration of the soul’s respite in the heavens between incarnations, and yet more, the gradation of the realization of the soul in the World to Come, Supernal Malkut, or New Jerusalem, which is beyond the seven heavens.

These were some teachings I was inclined to share today, and what’s been shared seems enough for the moment.

O Adonai, we pray, purify and sanctify us that we might walk in beauty and holiness, and so serve your Divine Will and Kingdom. Amen.


Peace be with you!
Tau Malachi

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#8 Postby sheryl » Fri Dec 16, 2011 1:17 pm

Dear Tau and all,

Praise to our Mother for these words.

In your teaching on gluten, passover comes to mind, where bread, bread with yeast, symbolically represents the evil inclination. To prepare for the Passover Feast, all yeast laden bread is to be removed from one's dwelling and body, representing the purification and preparation for the passover or ransom.

This seems to point to an ongoing contemplation, about how uplifting all, blessing and consecrating all our doing, - seeking for the uplifting of sparks in all we do, we shift from doing for self alone to a new intention, doing to bring benefit to all. Perhaps we might say that gluten in the physical has come to represent eating for self alone, or consuming of this world for self alone, the evil inclination.

Can we say that when the nefesh, though made of dust, no longer consumes of dust for self alone, it is no longer of the world, though it is in it, even made of it?

With gratitude,

Sheryl

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Fasting and Eating in Holiness

#9 Postby Tau Malachi » Sat Dec 17, 2011 12:58 pm

Greetings and blessings in the light of the Messiah!

Yes, indeed, “gluten” accumulates through consumption in the desire to receive for self alone, and we may say that it accumulates when we eat and drink, or consume anything, in the delusion of lack, or apart from faith that it is God who provides all and sustains us. Thus, cooperating with Divine Grace in the purification of gluten from the blood, and from the subtle body, we need to learn to fast and to eat in holiness. If and when we do this, not only is there a purification of gluten, but we also uplift the sparks of holiness in all that we eat and drink, reintegrating them with the kingdom of heaven, or the Light Continuum, Yahweh.

The fact is that the substance of matter can be transformed through the power of the Holy Spirit, or the Supernal Light. We learn this in the Holy Scriptures, and we learn this in our experience with living tzaddikim when we witness occasions of their transmutation of substances, or ability to consecrate and charge substances, and so convey spiritual power through material substances.

In this regard we might recall the visions of St. Peter in which Hayyah Yeshua teaches him that in the Messiah, through the power of the Holy Spirit, all foods are made clean, and teaches him to eat whatever foods are placed before him giving praise and thanks to God, and blessing them, eating and drinking in holiness, with awareness. Essentially, Hayyah Yeshua teaches him that all comes from God, the True Light, and therefore the blessedness and holiness in it is to be honored and drawn out.

Whenever we eat or drink, or consume anything, we need to give praise and thanks to the Holy One, remembering that the Holy One provides for us and sustains us, and giving praise and thanks, we need to invoke the blessing of the Holy One and Shekinah upon food and drink, or whatever we consume, and pray that the sparks of holiness are drawn out and uplifted, reintegrated with the kingdom of heaven, with the Messiah and El Elyon. First and foremost our empowerment to do this comes through faith and devotion, our cleaving to the Messiah and Shekinah of the Messiah, and from the indwelling Messiah; but so, too, it comes our celebration of the wedding feast in holy remembrance, for eating the Body and drinking the Blood of Hayyah Yeshua, the Risen Messiah, there is this Holy Light and Fire in us, and whatever else we eat and drink in holiness is joined to that Light-presence and Light-power in us.

Eating and drinking in holiness, of course, extends to everything we consume, everything we draw from this world for the support and facilitation of life, our livelihood, or the money that comes to us, our homes and what’s in them, our clothing, vehicle, fuel, electricity, and so on – everything we draw from this world that can be named, all of which shares the same root as our holy soul, all of which comes from God, the True Light, though indeed devolving to manifest as what it is in this world, in this dimension of creation.

The giving praise and thanks for all that we consume, and blessings it, consuming it in holy remembrance of the source of all, the Holy One of Being, is not only a purification of “gluten” from food and drink, but the purification of all manner of influences of klippot that become attached as the spiritual powers forming things devolve to become manifest in the material dimension, as well as for the purification all the negative psychic and spiritual influences that it may have been imbued with through the contact of unenlightened individuals that may not have produced or handled it with awareness, in light and love, or in holiness. This world is filled with immeasurable sorrow and suffering, and with great negativity in intention, thought, word and deed, and the energy of that negativity becomes imbued into physical objects, as well as places, and so there is a great need for purification and consecration of all things we consume and use, remembering their true origin in the Light Continuum, Yahweh, and invoking the blessing of the Holy One upon them, uplifting them.

Joined with this we will understand that tithe and charity are also a purification of gluten and transform the desire to receive for self alone, the evil inclination, into the desire to receive in order to share and give, the good inclination. They are, in truth, integral to eating and drinking in holiness, a seal, as it were, of righteousness and holiness in consumption, for we are no longer serving our own self-interests alone, but are also serving the needs of others and the interests of God.

Fasting is also a way for the purification of gluten, and it is integral to eating and drinking in holiness, for fasting in self-purification and as an offering to the Holy One, we break the bonds of nefesh behamit, the bestial soul, and establish nefesh elokit, the godly soul in us. Generally we do not fast on the Holy Shabbat, but we are called to eat and drink in holiness on the day of repose, honoring the Queen of the Shabbat and the mystery of the Bridal Chamber; but at other times we may fast, for a day to four days, and when we do we will intensify study and contemplation, prayer and meditation, seeking a deeper communion in the Messiah and Shekinah of the Messiah. This, too, is a greater empowerment for eating and drinking in holiness, removing the vital demand or expectation of nefesh behamit, generating nefesh elokit, and drawing in a greater influx of our ruach, inner intelligence, and perhaps also an influx of our neshamah, our divine nature.

There is the body, “guf,” and there is the nefesh, and we do not want to confuse the body and nefesh, though, indeed, while incarnate they are intimately interwoven, inseparable from one another. Nefesh is not the “dust,” but rather, in a manner of speaking, is what holds the dust together forming the body and giving it life; nefesh is the vital soul, the vital energy-intelligence, within and behind the body, and corresponds with the interface of the subtle body with the physical body, and the interface of the inner aspects of the soul with the body.

When we speak of uplifting the sparks of holiness bound up in the things we consume, or use, we are speaking of gathering in sparks on this inner, subtle level within and behind physical appearances. The purification of nefesh and ruach, and their sanctification with neshamah in the Messiah, becomes the foundation for this labor of tikkune, or the drawing out and uplifting of the sparks of Or Ain Sof, the Light of the Infinite.

O Adonai, we pray, please bless and empower us to uplift sparks in service to your Divine Will and Kingdom. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Joyce
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sacred friendship with our tzaddik

#10 Postby Joyce » Sat Dec 17, 2011 8:10 pm

Greetings dear Tau,
I have truly enjoyed this sharing. A question comes to mind with this quote:

[This play of Light Transmission, of course, has its root in our sacred friendship with our tzaddik or apostle in the Blessed Name; hence, its foundation is in our attachment to tzaddik, charity given to our tzaddik and confession to our tzaddik, this latter being our openness and sensitivity, or our transparency, through which the inner gradations of the Light Transmission become possible.]

I wondered if there could be more explanation given about the aspects of friendship with our tzaddik and how that transpires for beginners in the Tradition? Also, could there be further clarification on confession to our tzaddik ?How is this done and under what circumstances?
May all be united in the light and love of the Messiah,
Joyce

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Re: Seeds of the Mother and Father...

#11 Postby Joyce » Sun Dec 18, 2011 11:35 am

Shabbat Shalom All,
Feeding upon the richness of this thread, I have a question regarding honoring the father and mother seed:
" On one level, honoring our father and mother is engaging in the tikkunim, or rectifications, associated with the karmic continuum of our soul that drew us to our parents at the outset. On another level, though deeply interconnected with this, it is also drawing out the spiritual essence of the white and red seeds, and uplifting them in the Messiah, reintegrating them with the Light Continuum, Yahweh. "

Since the father seed is located in the crown and the mother seed at the root of the spine, I wondered if honoring this seed would imply the star breath practices? I wondered if there is a process in which the seeds mix in the heart and if this process brings about prolonged life? Does this process then do something opposite to the process of dissolution in the death state and if done with kavanot during meditation bring about transmutation on all levels?
Is this also a key to deeper meditation since the father seed is linked to states of profound peace and the mother seed is linked to bliss?

Wishing for all peace and bliss of the Messiah,
Joyce

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Desire to receive for self alone

#12 Postby sheryl » Sun Dec 18, 2011 2:16 pm

Shabbat Shalom Dear Brothers and Sisters!

Praise and Gratitude to God, the True Light, for the abundant blessings that pour forth through kavvanah and devekut!

May the words shared in our discussions and contemplations bring blessings to all people.

Sister Joyce, your question brought to minda post by Tau Malachi in the Shrine to Our Lady of Guadalupe Forum, where he teaches:

Here and there in practices given for the Path of Guadalupe a secret key is taught for a natural and spontaneous awakening of the serpent power – perhaps you may recall the centering and grounding practice in which we focus upon our breath, and draw up the power of Earth Mother with our inhalation and offer it up to Sky Father with our Exhalation, and then we reverse this, drawing down the power of Sky Father and the Spiritual Sun into us and into Earth Mother. This is a practice that often facilitates the awakening of the serpent power – not by force, but rather through a conscious intention and an active prayer for Divine Grace.

When this practice is taken up for the awakening of the fire snake, as we breath in the power of Earth Mother, we draw it up to our belly, holding it there and breathing it out the top of our head as an offering to Sky Father, and so also, when we breath in the power of Sky Father and the Spiritual Sun, we breathe it into our belly, holding it there, and then breath it down through the base of our spine or our feet into Earth Mother – the focus of gathering and holding the Divine Power is in the belly, and we will do this practice often in devotion to our Father-Mother, the Holy One.


Perhaps further elucidation will be provided, but I thought this might offer additional contemplation.

Tau Malachi, thank you for the clarification regarding the Nefesh. Something you shared also touched on recent contemplations:

When we speak of uplifting the sparks of holiness bound up in the things we consume, or use, we are speaking of gathering in sparks on this inner, subtle level within and behind physical appearances. The purification of nefesh and ruach, and their sanctification with neshamah in the Messiah, becomes the foundation for this labor of tikkune, or the drawing out and uplifting of the sparks of Or Ain Sof, the Light of the Infinite.



Can we say that when we consume or do or think without first blessing and uplifting what is being consumed or used as well as the action of consuming and using itself [or perhaps even saying without first blessing and uplifting our will, mind, thought, speech and action], we are allowing for the desire to receive for self alone to fill our thoughts, words and actions?

Psalm 19 comes to mind:

Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O Yahweh, my strength and my Redeemer.


Gratefully,

Sheryl

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#13 Postby Anna » Mon Dec 19, 2011 7:39 am

Greetings in the Light of Messiah!
Thank you all for this delightful thread. I am hearing that as we bless all that comes to us in this world we are offering it back to Holy One. In this way the Light of Awareness may shine in this movement of giving and receiving, and holy energy may passed on to others in this radiant display, this dream, uplifting spirits and souls, shifting the dream for the better. Praise God for the countless opportunities to co-labor for the fulfillment of Ratzon Elyon, even in the most humble of actions!
Shalom!
Anna

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Attachment, Charity & Confession

#14 Postby Tau Malachi » Wed Dec 21, 2011 11:57 am

Greetings and blessings in the light of the Messiah!

The awakening of faith (emunah) comes through Divine Grace, it is a spiritual gift we receive through the Holy Spirit, and apart from the Holy Spirit no one can come to faith in El Elyon, God Most High, or confess that Yeshua is the Messiah, and is Adonai, Lord. Likewise, if it is God’s will that we encounter a holy tzaddik or apostle who embodies something of the Shekinah of the Messiah, this Living Presence and Power, apart from the Holy Spirit we cannot recognize the Shekinah embodied in them and have faith in them, and so become attached to them in the Blessed Name. Meeting a holy tzaddik, recognizing them as a tzaddik, and becoming attached to them, is all a play of Divine Grace, the Holy Spirit, and in truth, such a bond of sacred friendship cannot be conjured; but if and when this attachment, this bond, is given to us by the Holy Spirit, we will honor it in surrender to the Holy Spirit, and we will seek to strengthen and build our sacred friendship, nurturing, nourishing and guarding our spiritual or heart connection with our tzaddik.

There is something to be said about meeting and recognizing our tzaddik, for in that very instant the gospel is no longer a thing of the past, nor merely a matter of faith, but it becomes a living reality of the present, an experience of a living presence and power embodied, and so with faith there is also knowledge, da’at, more or less, depending upon our desire and capacity to receive. Through our tzaddik the Shekinah of the Messiah becomes a direct experience in a very different way than before, and the power of the Holy Spirit may begin to move in our lives in even more dynamic ways than we may have experienced before – a play of actual Light Transmission and spiritual realization in the Messiah may begin to happen in our experience on new and higher levels.

If we inquire into why it may be import for us meeting a living tzaddik who embodies something of the Shekinah of Messiah, it is that in meeting a living tzaddik who embodies something of the Shekinah of Messiah, and yet is a human being just like us, we will come to a deeper, more intimate knowledge and understanding of that Holy Shekinah with us, and we will recognize our potential and capacity to embody the same spiritual realization, the very same Divine Presence and Power. Basically speaking, meeting and becoming attached to the “outer tzaddik,” we become more likely to recognize and realize our “inner tzaddik,” and from the outer tzaddik we receive great spiritual assistance in this process, she or he becoming as a midwife to the Holy Mother giving birth to the indwelling Messiah in us.

Indeed, if this Holy Light can be embodied in another person, in another human being, then it can be realized and embodied in us – and we may say that the demonstration of this, the reflection of this, in a living tzaddik becomes important in a process of actual self-realization. Apart from a labor towards full self-realization meeting a living tzaddik and becoming attached to a tzaddik might not be as important, but when we are called into the interior church, and called to a full labor for self-realization in Hayyah Yeshua, then attachment to a living tzaddik becomes a great blessings to us.

Meeting, or encountering, a living tzaddik, however, does not mean that we will become attached to them; very often individuals can meet a tzaddik, but not recognize them as a tzaddik, or be unaware of the Light-presence and Light-power that is in them. Attachment to a tzaddik, or faith in the tzaddik as a tzaddik, and devotion to the tzaddik, comes through recognition of the tzaddik, the Holy Spirit giving us to the tzaddik in this way, and through our own conscious self-offering, or giving of ourselves in sacred friendship. It is in this way that we are received by the tzaddik in the holy bonds of sacred friendship, discipleship or companionship, and so the tzaddik can give themselves to us in the Blessed Name, serving as our teacher and guide, our shepherd, and imparting blessings and spiritual empowerments to us.

Although we may recognize a tzaddik, and experience a spiritual connection with them, that spiritual connection must be allowed to grow, and we must actively labor to nourish and nurture our connection; as with any more significant relationship in our lives it must be cultivated. Likewise, at the outset, most often our spiritual connection will be impure, partial and incomplete, having various distortions and obstructions, or aspects of our selves that are withholding, or even in vital revolt. Thus, cultivating attachment, cleaving, so also we seek to purify our spiritual connection with our sacred friend, allowing it to truly become a sacred and holy bond of companionship in the Blessed Name, one founded upon the love of the Messiah.

As with any other human relationship there is a labor to cultivate it, and it is something of an organic process; it takes time to grow and deepen our sacred friendship. What our sacred friendship becomes will depend entirely on the degree to which we are willing and able to draw close – there are casual acquaintanceships, various gradations of friendship, and then there are best friends, inmost disciples or companions, and corresponding with this is what will transpire in our sacred friendship. While, indeed, we actively labor for a closer, more intimate sacred friendship on psychic and spiritual levels, and it is we who choose how close to draw, on another level, such things cannot be conjured or contrived, but rather much depends upon what is ordained by El Elyon, the Supreme, for as with any significant relationship in our lives of greater closeness, it is God given. Thus, while we actively cultivate our sacred friendship with our tzaddik, so also we look to God and seek to manifest the sacred friendship that God ordains, that God wills.

Attachment to our tzaddik, and the cultivation of our sacred friendship, naturally leads to a play of visitation whenever possible, and inspires the giving of charity to our tzaddik, and confession to our tzaddik. The giving of charity is supporting the spiritual labors of our tzaddik, and it is the greatest form of charity, for it supports the harvest of souls and manifestation of the kingdom of heaven on earth; hence, it supports a labor of true and lasting benefit, the return of souls to God, and the salvation of souls, the enlightenment and liberation of souls – blessings spanning lifetimes. In truth it is not a gift to the tzaddik, but rather is an offering to the Holy One, for such is the true nature of tithe and charity given to spiritual community. Yet, charity given to our tzaddik is not only material support of their spiritual work, but rather, more than just supporting their spiritual work, we ourselves take up that very work with them, laboring to stand among the tzaddikim, the “saints,” in Adonai Yeshua Messiah. Thus, we take up their labor in study and contemplation, prayer and meditation, and sacred ceremony, and we actively labor to bless and uplift others, laboring for the enlightenment and liberation of others; and here we may say, as much as cultivate right attachment to our tzaddik, so also we will cultivate right attachment to the community that forms around them.

This naturally becomes a process of drawing closer and closer to our tzaddik, understanding resemblance and resonance as closeness on a spiritual level.

As we draw close, then confession will naturally follow – a complete openness and honesty, or transparency, and we will seek deeper instruction and advise. A living tzaddik, according to the Holy Scripture, has the power to release or retain sin, or negative karma, or rather, they have the capacity through the Holy Spirit to know and understand the tikkunim of souls. The closer we draw in spiritual friendship, the deeper our bonds become, and the more open and honest we are, and the more we desire guidance and are willing to receive it, the more our tzaddik can share with us and the greater the guidance they can give. Thus, when we speak of confession, we are speaking of the most intimate, transparent conversations that happen between good friends; but also we must understand that such closeness is how the inmost gradations of Light Transmission are able to happen between us. Thus, confession also indicates moments of deep energetic exchanges, or moments of spiritual blessing or empowerment.

As you might surmise, true confession cannot be contrived, but rather it simply begins to happen as our spiritual friendship deepens, and so our exchanges deepen; yet, we do, indeed, strive towards openness and honesty, and receptivity with our tzaddik, and as we feel called, we do confess what has been done and what is happening, while invoking their guidance.

First there is right attachment, then charity, and finally confession – this latter comes with the maturation of our sacred friendship.

Joined with these, so also, when we receive guidance from our tzaddik, whether in matters small or great, we will wish to follow the instruction given. Also, as we take up the play of sacred friendship, we will need to let go of pseudo-wisdoms, and seek to listen and hear the teachings of our tzaddik without corruption by strange teachings. Likewise, we will surrender our intelligence to theirs, our ruach to theirs, cultivating spiritual humility in the reception of teachings, releasing both the thought “I know,” and the thought “I do not know,” which are one and the same obstruction, whether in arrogance or self-doubt.

Of course, in all of this we are speaking about embodiment of the Light-presence and Light-power, or Christ and the Holy Spirit, in our tzaddik and in ourselves, and it is in this that the transformative power of the Blood of Christ has its full force and effect; the entire labor of the living tzaddikim is for the sake of our full self-realization in the Messiah, our embodiment of this Light-presence and Light-power.

Here it must be said, our attachment to our tzaddik is not so much to the person of the tzaddik, but rather to the Light-presence and Light-power that is embodied in them, and that moves with, in and through them, and so become manifest as them. Thus, the foundation of our sacred friendship with a tzaddik in the Christian stream is the Blessed Name, Yeshua Messiah, our Adonai.

O Adonai, we pray for that day when You and Your Name are one on the face of the earth; we pray for the Great Transformation, the swift coming of the End-Of-Days. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Marion
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#15 Postby Marion » Sun Jan 01, 2012 11:00 am

Shalom!

The first thing that came to mind when reading your post was the story in the Gospels of the first Miracle that Yeshua performed. This was turning water into wine during the wedding feast at Canna. It is intriguing that the wine is water transformed. We have said that this story is a story about the subtle body and how the interior stars are purified. On one hand, it has been said that the water in the six jars alludes to the descending force when when bought down awakens the serpent power in us alluded to by the wine. It is also intriguing that the Mother initiates the movement by telling the servants “Do whatever he tell you.” I am hearing this as the Mother Spirit who gives us the gift of faith-Emunah. She tells our Nefesh: “Do whatever Ruach tells you.” Because it seems that the dawning of faith is also the dawning of discernment. Because through faith we are able to look and see what accords with God and what doesn’t.

I am also contemplating what has been shared about the relationship between disciple and Tzaddik in this way. I am wondering if we can see our Tzaddik as a manifestation of our Holy Neshamah? This is so beautifully illustrated in the story of Mary Magdalene and Yeshua. Where it is said that they shared the same Holy Neshamah. So in meeting Yeshua, Magdalene also meets a manifestation of her Holy Soul. The relationship between Yeshua and Magdalene represents a most intimate discipleship. I am wondering though if we may see their relationship as an alagory for our own sacred friendship?

In drawing close to Tzaddik, do we draw close to God? Does our love for Tzaddik stregthens our love for God? There is a beautiful story where the disciples are asking Yeshua “Lord, why do you kiss Magdalene more than us?” And Yeshua says to them: It is because she loves me the most. From this we learn that Tzaddik is a mirror. To the degree we are able to receive is the degree Tzaddik is able to give. I am thinking about Moses and the burning bush where he says “LORD, show me your face.” and God says to him “No One will see my face and live. But I will pass over you and you will see my backside.” In this I am hearing that it is out of extreme Mercy that Tzaddik does not share what we cannot receive. If it were so, it would not be a blessing but a curse.

Is this transformative power in the Blood of Yeshua have to do with baptism? John the Baptist says “I baptise you with water. But the one who is coming after me will baptise you with fire and the Holy Spirit.” I was hearing that Yeshua actually baptises with his own body and blood! So in eating his body and blood we are purified and sanctified in the name of Yeshua. We are transformed! Just as when one is baptized by water, one emerges from the water and is transformed. In this, there is the potential for a new life, a new person. Truly we are reborn of the Holy Spirit in this moment.

May We Be Reborn This Day Of The Holy Spirit. May We Bring Forth Fire And Light From Within Us To Be Joined With Our Beloved In The Bridal Chamber. Amen and Amen!


Blessings and Shalom!

Marion

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Threefold Power of the Blood

#16 Postby Tau Malachi » Wed Jan 25, 2012 12:07 pm

Greetings and blessings in the light of the Messiah!

There are, indeed, three essential vehicles of the spiritual power that we speak of as the “blood of Christ,” baptism, chrism and the wedding feast, which compose the threefold rite of initiation within the Way. In the mystical tradition of Christianity this threefold rite of initiation also assumes an inner form, the laying on of hands, radiant holy breath and mystic word, which represents the energetic dimension, or light transmission, within and behind the outer form of baptism, chrism and wedding feast. In the Christian Kabbalah the outer form of initiation is meant to facilitate the inner form of initiation; hence, the experience of Light Transmission, or the reception of the Holy Spirit.

This is reflected in the Gospel of St. Philip, which teaches us that we receive the name of Christian, “Christ-like,” as a gift when we go down into the living waters of baptism and rise up, receiving the Holy Spirit, which is the true chrism, the true anointing. According to this holy gospel the name of Christian is not ours until we receive the Holy Spirit, but through the Holy Spirit we are united with Christ in God, the True Light, and are rightly called Christian, or followers of the Way.

We can say that there are three powers in the blood of Christ, or three actions of the power of the holy blood. The first corresponds with the living waters of baptism, and the power of purification or forgiveness that is in the water. The second corresponds with the holy oil of anointing, our consecration and sanctification through the Spirit of God. The third corresponds with the wedding feast, of the feast of bread and wine, and our illumination and unification through the Spirit of God.

These three actions of the power of the blood of the Lamb, of course, are also spoken of as a threefold baptism of water, fire and the Spirit.

Here we might recall another teaching of the School of Philip: “Do not despise the Lamb, for by it you see the Door,” the way of the Great Ascension. When we receive the Holy Spirit and we become spiritual Christians, our consciousness is transformed and begins to expand, we experience higher gradations of consciousness; likewise, our consciousness opens to new dimensions, inner or metaphysical dimensions, and we begin to have direct spiritual and mystical experiences of Christ and God, the True Light, acquiring knowledge of God, drawing nearer to God, and may even have experiences oneness with God in Christ.

The purpose of the outward rituals is, in truth, the inward spiritual transmission, the awakening of our soul in Christ; but the outward rituals are not without purpose in and of themselves, for enacting them is our submission or surrender to Christ and God in mind, heart and body, and in these outward actions themselves we are unified with Christ in God, the True Light – along with our soul, or very bodies are joined with Christ in God.

We are called to embody this Light Transmission in the world, to make the kingdom of heaven manifest on earth; hence, as much as in the spiritual dimension this movement of the Spirit of God is meant to happen in the physical or material dimension among us. We see this, for example, with Adonai Yeshua who, himself, undergoes baptism with Yohanan, and likewise with St. Paul, who although he has a direct spiritual and mystical experience of the Risen Christ, and a direct influx of the Holy Spirit, nevertheless must go to a disciple of an apostle for a healing and initiation, and to receive teachings.

On one hand, we can speak of our sacred friendship with a living tzaddik or apostle for the sake of our initiation and empowerment, for they are, indeed midwives to the Mother Spirit giving birth to Christ in us, or in the awakening of our soul in Christ; on the other hand, though, it is something even more than this, for taking up the play of this Light Transmission with our tzaddik, in our exchange of sparks and the movement of the Holy Spirit between us, the Light Continuum, Yahweh, becomes manifest in this world for all peoples. Thus, it is about much more than our own initiation and empowerment, for others are also touched by the Holy Spirit when we are touched by her.

Our relationship with our tzaddik is, indeed, akin to that of lovers, or that of soul mates – it is very intimate on spiritual and psychic levels, and our bond can be just as strong as with a spouse, sometimes even stronger. This entire play, of course, is all about being and becoming a holy tzaddik, a righteous one ourselves, and so taking up the spiritual work of our tzaddik and standing among the tzaddikim, forming a circle of tzaddikim, as it were, so that a greater embodiment of the Light-presence (Christ) and the Light-power (Holy Spirit) can be manifest.

The embodiment and transmission of the Holy Light, or the Habad of a tzaddik, is completely interdependent and interconnected with the embodiment of the Truth and Light in their companions – the more auspicious the assembly surrounding them, the greater the play of spiritual revelation and transmission. This play of Light Transmission is not isolate to our tzaddik, but rather the entire community or sacred circle is the vehicle of Light Transmission – this spiritual labor belongs to every member of the community, to each according to their talents and call. In this regard, as St. Peter teaches, we are all ordained to a sacred priesthood in Christ, whether we have an outward call to spiritual leadership in community or not, we are all called to the spiritual work of living tzaddikim.

Naturally, the closer we draw in spiritual friendship with our tzaddik the deeper the teachings and guidance they can share – what they share is all founded upon the bond and relationship that forms in the Spirit, and the inspirations of the Spirit that transpire in it. The greater our bond or love in Christ, the greater the play of the Holy Spirit in our sacred friendship; hence, the greater the manifestation of the spiritual power of the “blood of Christ.”

This reflects the way of original Christianity, which was founded upon sacred friendship, discipleship.

Here, perhaps, we might recall the promise of Yeshua Messiah to be present where two or more are gathered in his name – anytime, anywhere, we gather in the Blessed Name, or rather, in the love of Christ, Hayyah Yeshua is with us and the Holy Spirit will move in this world, blessing and working wonders, enlightening and liberating souls.

May we abide in the holy remembrance of Hayyah Yeshua and embody the Spirit of God in our generation. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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