The Feast of the Apocalypse

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The Feast of the Apocalypse

#1 Postby sheryl » Sun Aug 17, 2014 9:32 pm

Shabbat Shalom Dear Friends!

As we move towards the Feast of the Apocalypse, by God's abundant Mercy, we have been given many teachings on remembering our transcendence, or realizing Conscious Unification with God, which is also the embodiment of full God Consciousness. Transcendence is Embodiment.

These though are grand words for many of us, mysteries yet to be experienced and known, in the timing and Grace of the Holy One.

And yet, intermixed with these teachings are lessons that are applicable to each of us, right here and now, if I might repeat them here.

From Tau Malachi:

There is, of course, the remembrance of our transcendence in faith – the intuition of an experience that, as yet, we have not had, and this corresponds with the remembrance of our transcendence as a spiritual practice. Then, there is the remembrance of our transcendence in knowledge – direct spiritual and mystical experience of transcendence, and the realization of the I Am; this is the true Holy Remembrance – True Gnosis, or Supernal Habad.


Tau also tells us:

Primordial meditation, primordial contemplation, this is the key to the remembrance of our transcendence; hence, the Way of Melchizedek (or Way of Perfection) as taught in our lineage.


Our Tau has given us an essential teaching, an essential practice, especially for this time and place in our solar cycle - practicing enacted in faith of an experience not yet had. And recently Tau reminded that even if we are experiencing troubling times, difficult movements in body, mind and/or heart, simple practices such as primordial breathing, and giving and receiving, can be enacted in faith and will be sufficient.

Elder Gideon gives us another level of applicability, right here and now, in the thread on Adam Kadmon & the Olamot-Universes:

Our Messianic Kabbalah is wonderful, beyond words. Detail such as this allows for that much more to grow our experience. End-of-Days, for example, is a principle facing every incarnation, planet, star, galaxy, and cosmic cycle. Being attributed to the Mother, End-of-Days holds two oversimplified directions for the Bride: destruction or ascension. If change introduces me to what doesn't change, if grief initiates me into aliveness, if suffering teaches me about what doesn't suffer, the End-of-Days isn't, but is the World-That-Is-Coming. The shift between these is as small as the choice where one person chooses to direct their view. If by the appearances of everything, then so will follows one's experience in destruction; if by what's moving behind appearances of everything, then so follows another experience in ascension. The End-of-Days and the World-That-Is-Coming are simultaneous. Either outcome is decided from within the consciousness of every participant.


Indeed we are faced with choices continually - to identify with the appearances of everything or to identify with what is moving behind appearances. Destruction or ascension. Are we choosing what will be destroyed or are we choosing what will ascend?

Destruction or ascension.

We are blessed with another lesson by Tau, praise God!

The connection of the word for Anointed and Destroyer reveals deep mysteries, but they are mysteries, realities, that may trouble and agitate some individuals upon hearing them. Considering this, we may recall what Adonai Yeshua teaches in the second saying of the Gospel of St. Thomas, that “when we find we will become greatly trouble,” but that being troubled we will become “astonished” and “rule over the entirety” (All, Kol). We may also recall that in the same gospel he teaches us that he has “cast fire upon the world,” and likewise, that he has “not come to bring peace,” but “fire, sword and war.” Again and again, in this gospel, and others, there are hints of the Messiah as the Savior, and as the Destroyer, and in some way destruction is an integral part of salvation, just as destruction is an integral part of creation – creation and destruction, salvation and destruction, are interconnected and inseparable from one another, as it happiness and sadness, wellness and illness, light and darkness, living and dying, and all apparent opposites that can be named.


Anointing is destruction. Tikkune is embodiment. Can we also say that destruction is ascension? So that the question is as Elder Gideon has offered, what will we identify with, appearances of everything or what is behind appearances of everything?

May all beings see God in all things, may all draw out the good in all things, and may all beings remember their transcendence.

With gratitude,

Sheryl

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Re: The Feast of the Apocalypse

#2 Postby Yonah » Wed Aug 20, 2014 11:28 am

Greetings!

Thank you Sister for bringing these teachings together and correlating them for the Feast of Apocalypse.

I too have been thinking about the Feast of Apocalypse and the movement from Feast of Apostolic Succession. One of my contemplations has been around the Interior Stars and their correlation to the churches in the book of Revelation. Of course, apocalypse means revelation and it seems that these instructions to the churches have something to do with achieving transcendence.

I really love the connection brought out between Anointed and Destroyer. Your question “Can we also say that destruction is ascension?” is a really lovely in light of Tau Malachi’s teaching. I believe that illusion and that which isn’t true needs destroyed, which then uplifts the truth in all its form in ascension. For instance, if we can destroy the lies that keep our ego in bondage, it can be uplifted in the light and become the personality display of the true self. This seems to be completely in line with the upcoming Feast.

I am also deeply touched by your discussion (drawn from Gideon’s teaching) on choices. It makes me think of the teaching form Zohar on Leviathan as impermanence. Impermanence rules this universe – everything changes; some things change very quickly and others more slowly, but they do change. This is a beautiful contemplation about choices. We continually have choices in our life and if we are finding ourselves making seemingly wrong choices – those that take us away from the light and from our true self, we will have another opportunity to choose just around the corner. This is a great message for those who have felt themselves trapped in a pattern or in self view that has limited them. For those who are choosing the Light Continuum already we are provided opportunities all the time to choose to go deeper and to go closer to our full embodiment.

I’m now thinking about the movement of the Feast in terms of sharing with friends. I see the movement of destruction and ascension that is the birthing of the new humanity from Mother Israel. I’d like to ask those in Mother Circle if they would like to share any input from previous Feasts of Apocalypse they feel led to write about? I also would like to hear more about this experience of destruction and ascension within and how we share that with others? I think this is a beautiful and rich topic that could be taken in many directions.

Thank you again Sister for sharing this!
Shalom, Yonah
Shalom,
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Crowned

#3 Postby Elder Gideon » Tue Aug 26, 2014 8:06 pm

Shalom Friends!

I too am very enamored with all you're sharing of these mysteries of the Apocalypse and am captured by a nuance this coming Feast which may or may not be relevant for the whole community. It regards how we ended the Feast of the Apostolic Succession, each of us seated into an intimate circle of twelve, figuring for the powers of the Twelve Saviors. Expanding on this, I cannot resist inquiring into the twelve stars crowning the Woman of Light:

A great portent appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. (Revelations 12:1)

Crowns in the ancient world are symbols either of absolute authority, preeminence, or achievement. As I understand it for the Greeks, a crown for a champion was an arrangement of fresh laurel vines, denoting that this same one crowned was worthy of great honor for what they'd achieved in sports, arts, or letters. Iconography throughout the world depicts the same mystery of the crown in another arc with the halo, setting off the head of a holy one by a radiant disc of light. It's no coincidence, that the Crown Star (or chakra), an energetic center in or above our head, is intuited by so many mystical cultures as a place of revelation of Divine Being.

We'll recall Pistis Sophia is crowned by the Risen Savior as he explains:

"It came to pass then, when Pistis Sophia had finished saying these words in the chaos, that I made the light-power, which I had sent to save her, become a light-wreath on her head, so that from now on the emanations of Self-willed could not have dominion over her. And when it had become a light-wreath round her head, all the evil matters in her were shaken and all were purified in her. They perished and remained in the chaos, while the emanations of Self-willed gazed upon them and rejoiced. And the purification of the pure light which was in Pistis Sophia, gave power to the light of my light-power, which had become a wreath round her head. (I,59)

She responds with a heart-song of praise:

The Light hath become a wreath round my head; and I shall not depart from it, so that the emanations of Self-willed may not rob it from me. And though all the matters be shaken, yet shall I not be shaken. And though all my matters perish and remain in the chaos,--those which the emanations of Self-willed see,--yet shall I not perish. For the Light is with me, and I myself am with the Light (ibid).

That Mother Mary steps up in this same Gnostic gospel, interpreting Pistis Sophia's heart song of praise for her light-wreath suggests Mother Mary is partzuf below of something of the same realization of this feminine partzuf above, singing the first Ode of Solomon:

You the Lord are mingled in my hair like a crown,
and I shall never be without you.
This crown of truth was woven or me
and makes your branches blossom in me.
The crown is not dry and sterile.
You live and blossom across my head.
Your fruit is full, perfect, and mingled with salvation.
(trans. Willis Barnstone)

To be crowned is to have endured great resistance and testing to prove one is identified with what transcends their nerves with resolve. That there is a crown about the head of the Woman of Light makes the number of twelve stars all that much more relevant and important to us as practitioners. This I would add to our contemplations as we approach fall equinox.

I cannot hear enough how here is to transcend and fulfill here.

Gratefully,

Elder Gideon

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Scintillating Consciousness

#4 Postby Elder Gideon » Sun Aug 31, 2014 10:31 am

Shabbat Shalom!

The Mother Spirit showed something very luminous for all approaching the Feast of Apocalypse to contemplate. Please consider this post to hear how the Sefer Yetzirah essentializes the entire Apocalypse in its simple teaching of the Tenth Path, Malkut.

Bride's Blessings!

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Re: The Feast of the Apocalypse

#5 Postby Yonah » Mon Sep 01, 2014 9:21 am

Greetings!

Thank you Elder Gideon for your responses and then the link to your other post.
This is very helpful as we move into Feast of Apostolic Succession. I've found that the movements in Mother Circle tend to ray out into Magdalene Circle (of course, since we are an emanation of the lineage). I've found it happens to a degree whether there is anything coordinated or not. It seems the most powerful when knowledge of what Mother Circle is doing is brought into awareness and then Mother Spirit takes the movement to where it needs to be for the Companions here.

Thank you!
Shalom, Yonah
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Re: The Feast of the Apocalypse

#6 Postby Elder Sarah » Sat Sep 13, 2014 9:00 am

Shalom!

Praise the Mother Spirit for this very inspired conversation!

As we move very close to the celebration of the Feast of the Apocalypse I have enjoyed contemplating what has been shared here. I am particularly moved by the question Sister Sheryl is asking regarding destruction and ascension. This reminds of a dialog from the recent past found in the the 'Why Lilith' thread where Elder Gideon draws upon the connection between the word in Hebrew for Destroyer, 'Mashcheet' and the word ' Messiah'. He goes on to describe how these two words are made of the same letters minus the final Tav in 'Mashcheet'. From what was shared by Elder Gideon we can see how indeed 'destroyer' and 'anointed' are very connected! Praise be to the Holy One for this revelation! From this insight, Tau Malachi began to share a beautiful teaching on the interaction between creation and destruction, which, he explains is an interaction between mercy and judgement. Tau shares how there must be destruction in order for a new creation to come into being. This teaching speaks a simple truth of how the old must move out to give room for the new. This idea puts a very different spin on the opportunity present in which we may view destruction, really it is quite liberative!

This leads to look further then into the power in us that can make the distinction between what is needed in our evolution and what needs shedding. This becomes a power of discernment, an ability to see what is useful and what is not. This dynamic appears to arise simultaneously, in fact there is no other way, as the minute there is a void it must be filled. This reminds of a very simple metaphor. Imagine packing a car for a road trip. The car is full and you are doing that one last check to make sure you got everything and you realize you forgot that very important something. You come to find out, that something will not fit until you remove something perhaps not so needed. This moment becomes a moment of choice of importance. In order to decide, you would have to go through the trip in your mind and consider the items at stake and their importance over one another. The decision being made has much to do with where you are going and what you are doing. Therefore, this discernment has much to do with a focused intention. Now, applying this metaphor back to our Spiritual journey, then, through time we can see the need to consistently review where we are going, our intention, and make adjustments along the way. This becomes a constant movement of shattering and mending, destruction and creation, tearing down and building up at one and the same time.

I was also very moved in this dialog regarding Elder Gideon's mention of Pistis Sophia and the 'Light Wreath' granted to her. As I read this section, it appears, this 'Light Wreath' has within it a quality that seals ones energy. As was quoted, "that I made the light-power, which I had sent to save her, become a light-wreath on her head, so that from now on the emanations of Self-willed could not have dominion over her". We hear in the teachings that to anoint is to seal, and that to seal is keep what is within, in, and what is without, out. To walk with this 'Light Wreath' then must be to walk in a way that enacts a movement of destruction and creation though directed inward rather than through an outward influence. This really begins to speak of self-knowledge and the ability to understand what is good for us and what is not. How powerful this 'Light Wreath'!

May you Bless the people and the land this day, oh Holy One, that many may walk aware of their anointing!

Shalom,
Elder Sarah

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Re: The Feast of the Apocalypse

#7 Postby Marion » Sun Sep 14, 2014 8:22 am

Thank you my brothers and sisters, for this contemplation!

I wonder if scintillating consciousness–Malkut is connected to the burning bush? This is where the Most High tells Moses the most lofty of names: I am that I am, Eheieh. Perhaps this is speaking of the most lofty of mysteries: how Mallkut is in Keter, Keter is in Malkut. As Sarah said “the old must move out to give room for the new.” I am seeing the bush here as malkut and the flames as keter. Is this speaking about a certain purification of Moses? since there were no longer parts of the bush that burned?

I wonder if this is also connected to the angel with the flaming sword, at the entrance to the garden of Eden? This symbolism reflects the very directed and precise nature of destruction. This angel does not just destroy everything, only those that would enter into Eden before it is time. Also, the angel sent to destroy Sodom and Gemmorah, Gabriel. The outlaying towns do not get destroyed, Abraham and Sarah do not get destroyed. Only a small portion of Gods creation. Even during the flood, Gods directive is precise. Only destroy this world system, pick out that fruit which is rotten so that it may not destroy the others.

This has been a strong contemplation with regards to the feast of the apocalypse. Destruction is a very swift and precise movement, with the greater portion being revelation. We can see this in times where we may receive musar–correction. The correction is such a small part of who we are and what we have done and are doing. It is necessary in the moment, and it leads, hopefully to an even greater revelation. I’m laughing as I’m thinking about musar as a mother helping her toddler climb to the next rung on a small ladder.

Peace and Blessing to you can all those unseen. Amen.

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Re: The Feast of the Apocalypse

#8 Postby Mark Daniel » Sun Sep 14, 2014 10:19 am

Shabbat Shalom dear brothers and sisters

This post is in response to Bishop Yonah writing above: "I also would like to hear more about this experience of destruction and ascension within and how we share that with others?"

Acceptance and surrender as the catalyst for destruction and ascension. I'm reminded of a story about the Buddhist saint Milarepa.

Milarepa spent many years living in the wild mountains. One day upon returning to his cave he found seven demons had taken up residence therein. As Milarepa entered the cave three of the demons took notice and turned threateningly towards him. Milarepa bowed to the demons, saying "welcome brothers, thank you for coming to my simple home. Please stay as long as you would like".

At these words the first three demons vanished.

The next three demons, seeing their brothers vanquished, turned on Milarepa and roared, baring their jagged teeth. Milarepa once again bowed, saying "the next time you wish to visit please bring others demons as well, larger and more ferocious demons, all are welcome here".

And at these words the next three demons vanished as well.

Finally Milarepa faced the last demon, who was the largest and most powerful of all. The demon gave out a mighty roar. While it roared Milarepa took the opportunity to lay down inside the demon's teeth filled mouth, saying "I am bornless and deathless, there is nothing here to bite". The demon tried with all its might to bite down, but could not.

And at that the demon vanished.


In the story Milarepa destroys the demons by realizing the indestructibility of his true self. The ascension here was the realization that he is not only the body (the form). Doesn't the story of the crucifixion tell the same?

Destruction and ascension can be understood in various ways. As Bishop Yonah has pointed out above it can be the destruction of negative karma that gives rise to ascension. Alternatively (although this is really only a separate view of the same process) we can view ascension as the realization of the indestructible. In this case what is destroyed is our ignorant belief that we are only the egoic self.

May we all remember. May we all return home.

Love and light,


Mark Daniel

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Re: The Feast of the Apocalypse

#9 Postby Tau Malachi » Mon Sep 15, 2014 8:25 am

Grace and peace to you in Hayyah Yeshua!

The story of Milarepa and his ‘guests’ is lovely, and it captured my attention the very first time I heard it as a boy; but then, the entire story of Milarepa caught my attention, the dark shaman, or sorcerer, who becomes a great realized being, a Mahasiddha.

There is, indeed, the destruction of negative karma, and evil, but the principle of destruction extends well beyond this; if we look into it, destruction and creation are interwoven in the matrix of reality, and they are interconnected and inseparable from one another. In truth, destruction is integral to creation, and evolution, for the creation of something new, or an evolution into a new state of being and consciousness, requires that the old passes away or is destroyed.

In terms of the ascension, in order to shift into a higher, more expanded state of consciousness and greater intelligence, the former state must pass away and be released; only then can a new and higher level of consciousness and intelligence dawn. In a similar way, in the fruition of life all souls embark upon a journey through the in-betweens of the afterlife, shifting from material existence, to astral, spiritual and supernal existence, and this final journey in relationship to this life requires death, or the destruction of this body and personality display.

As we know, the reality of our experience is a continuum of change – constant change, or transformation without beginning or end; as such, it is a continuum of destruction and creation, a continual passing away and coming into being at one and the same time. If we look into it, and gaze deeply, the one thing we will find that does not change is change itself – change in the single constant in the reality of our experience, and therefore destruction and creation, a flickering between non-being and being, no self and self (Ain-Ani).

If we continue to gaze, meditate, there is an essence, or nature, within and behind this continuum, within and behind all that appears and all that transpires, which is the very source, or foundation of all; hence, the clear light nature, bornless nature, or beingness – the ‘I Shall Be,’ or ‘I Am’ (understanding the emptiness of this ‘I’ – Ani).

The revolutions of creation and destruction, the continuum of change – this dream-like reality, provides the opportunity to awaken, or to recognize and realize this divine or enlightened nature, bornless and deathless being.

If there is understanding of this inmost essence or nature of our true being – our being as we are in the Infinite, the Primordial, then we will know that the significant points in our experience for the full recognition and realization of this bornless nature are in transitions, or when a state of being and consciousness passes into destruction, dissolving into its true essence or nature. In this regard we may contemplate the mystery of the crucifixion, and the realization, or revelation, that follows; hence, the resurrection and ascension.

If we look into it, this is the story told in the Book of Revelation (Apocalypse) – one state of being and consciousness, and the corresponding reality, passing into destruction, as a new state of being and consciousness, and corresponding reality, is realized; in this movement, destruction is integral to the realization, revelation, of eternal life, or bornless being – the ‘I Am,’ Messiah.

In the ignorance we tend to view destruction as evidence of bondage, and view it in a negative way, as something to avoid; the truth is, however, that destruction is an opportunity for liberation, and the realization of that which transcends the play of creation and destruction, or the potentially endless rounds of birth, life, aging, illness and death (gilgulim).

Destruction as an opportunity for enlightenment and liberation is alluded to in the play between the Hebrew words for “destroyer” and “anointed” that Gideon has mentioned.

Death, destruction, is part of the reality of our experience, and there is no avoiding it; understanding this, it is wise to look into it, and embrace it, and see how we might take it up as a vehicle of realization or enlightenment.

There are there are two distinct capacities we need to cultivate for our realization of the ‘I Am.’ The first is the development of consciousness beyond the body, which brings a greater knowledge and understanding of our being; and the second is the generation of the presence of awareness in all states of consciousness, and specifically the presence of awareness during transitions in consciousness so that we no longer fall unconscious during transitions or dissolutions, but abide in spacious radiant awareness – bornless being.

As we know, there are three principle manifestations of being and consciousness in our experience: waking consciousness, sleep and dream, and death and the afterlife. In waking consciousness, or incarnation, we have the opportunity learn to pray and meditate, and as we do we discover that the deepest state of prayer/meditation corresponds with dreamless sleep and death – in the presence of awareness these three are one and the same, the experience of inmost essence of being, consciousness. If we are able to abide in this deepest state of prayer/meditation (hitbodedut), recognizing our inmost nature and resting our mind in it, so we may experience the presence of awareness in dreamless sleep and death, and no longer fall into unconscious oblivion in transition. It is an experience of spacious radiant awareness without beginning or end, and conscious union with the Infinite.

This, of course, we do not accomplish through our own efforts alone, but through Divine Grace, the Holy Spirit, with God’s help; for our part we need to co-labor to create the conditions necessary for Divine Grace to move and draw us into repose, cessation, and the revelation, realization, of our true being, the I Am.

I do not know if this joins with your contemplation well or not, or if it might be useful to you, but as I read what you shared, along with posts preceding yours, these are some thoughts that arose.

Shalom Aleichem – Peace be upon you!
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Re: The Feast of the Apocalypse

#10 Postby sheryl » Mon Sep 15, 2014 8:48 am

Shalom Dear Tau and Friends,

Thank for the abundance of delightful insights that have been shared on this thread!

I too was taken by the story of Milarepa and his guests, which felt to expand on the parable told by Master Yeshua, of the cleaned house and seven similar guests.

What you have spoken, dear Tau, has essentialized a collective of our lineage's teachings. Praise to Imma for such clarity and simplicity!

While reading what you have shared with us, it comes to mind that these special guests have been given to creation for a purpose - a vehicle for the destruction that naturally arises in conjunction with ascension.

To put it plainly, these tormentors are actually a gift when one's passion is directed solely towards God. They are the vehicle of destruction of all that is not aligned with God. It is taught that Master Yeshua offered an example for us of a full self offering in the crucifixion. But something deeper is being heard, praise to the Giver - that the tormentors exist as a vehicle for a full self-offering. These special guests, by their presence, offer to us, for us, the awareness of what is not in alignment with God, creating the way of a full self-offering of what is false, an opportunity to lay down what is false, so that what is true might be realized and fully offered to God. In this we provide for God.

May all pass through destruction, awakening to Bornless Being!

With gratitude,

Sheryl

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Re: The Feast of the Apocalypse

#11 Postby Tau Malachi » Mon Sep 15, 2014 9:42 am

Grace and mercy to you from Messiah Yeshua!

I believe there is something even deeper to the demons that Milarepa serves as ‘guests.’ If we consider the response of Milarepa, these evil spirits provide him with an opportunity for a greater manifestation of compassion, and an opportunity to respond with skillful means, expressing, and refining, the realization he embodied; and as it turns out, much like Yeshua’s various encounters with demons, starting with the temptation, it has become a powerful lesson to us all concerning how we might overcome the most difficult opposing forces. If you consider Milarepa’s response, it accords with the teaching of Adonai Yeshua in the Sermon on the Mount, “Do not resist evil.”

In the sacred heart of love and compassion, the righteous, divine action is not as simple as our own deliverance from unclean and evil spirits, but rather, in compassion, and righteousness, there is the desire for the enlightenment and liberation of all, and as such, the desire for the enlightenment, fulfillment, of all beings, including hungry ghosts and demons, and the like. Having this desire, instead of rushing to combat and destroy a demon, there is first a play of pacification, enrichment and subjection, and then, when necessary, destruction.

In this regard, consider the growth and increase of the embodiment of the Living Presence through interactions with dark archons and demons; truly, the fullness of the sacred heart and completion of our realization needs the engagements that arise with these dark forces. I’m not proposing that we ought invoke such beings-forces to put this to the test, but rather, we encounter plenty in our journey here, and I’m talking about how we might engage them with greater skillful means, and perhaps uplift some in return to God, or enlightened being.

We need to remember that there is a spark of divinity in all things – God is in all things; if we learn to actually recognize this, then we can draw out that good, that light, and help bring about the transformation of spirits and souls. This, of course, begins with the capacity to do this within ourselves, with the inner klippot that arise in our experience, but acquiring skill with internal klippot, so we have the knowledge and power to engage external klippot.

Shalom Aleichem!
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Re: The Feast of the Apocalypse

#12 Postby sheryl » Mon Sep 15, 2014 10:49 am

Shalom, Dear Tau,

I greatly appreciate the added contemplation you have given us.

In re-visiting the contemplation previously shared, perhaps it is more useful to say that the gift to creation is the moment arising in time and space and the energy moving so that Light might be brought into darkness, and with cleaving - offering up what is false, cleaving to what is true, all will be brought nearer to the Holy One?

'Resisting not evil' is easy to conceptualize, but to do so in the face of accusers is a challenge, the challenge, the labor. It comes to mind that if accusers arise, they do so within a mentality of separation. Compassion shifts the energy, changes the dream. To invoke and embody Compassion is to be a lucid dreamer.

May all awaken in the face of darkness, bringing lucidity into the dream, drawing in compassion thus joining heaven and earth.

With gratitude,

Sheryl

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Re: The Feast of the Apocalypse

#13 Postby Mark Daniel » Tue Sep 16, 2014 2:13 pm

No, it joins perfectly. You're words struck true dear Tau.

I will write again soon, when your words have been processed and lived a little more. Something inside your response shook my heart deeply. Thank you for that. But deep truths need time to grow. In the mean time I feel called to share a quick response. I apologize if it's scattered, I'm writing from the hip as it were.

You're teaching here, the emphasis on endings that allow for new beginnings, reminds me of a line from the Bhagavad Gita that is very close to my heart.

Krishna says to Arjuna, 'if you wish to come to me, you must first go to Shiva'.

I have always heard in this line: If you wish to journey inward and up ward, you must first go through destruction and rebirth. After years of journeying I look back and see that Death has been a precious teacher for me, and now also a dear friend. Confronting a serious illness is what opened my eyes to this path, and I thank God daily for that gift, and the gift of my continued life. The dozen small ego-deaths that provided space to breath and practice and pray; the infinite tiny deaths of the running mind surrendering and awakening and surrendering again that taught me I am not the running mind; the beautiful opportunities afforded by my work in hospice, where I worked with death but learned about life.

In each moment Death presents an opportunity, a gesture inward, a pointing at the ground around our feet and a questioning: 'where is there left to stand now?'. The answer I find in your words above, and in my heart, is 'no-where'. There is 'no-thing' left to stand on. No physical place in this manifestation of shifting changing dance. No where, and if you open to that, then also everywhere.

Its late here in Scotland, please forgive me if this post has become too poetical.

All my love to you Tau.

This is our first discussion,
but your light has been a precious guide to me.
With all my heart thank you.

Shalom

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Re: The Feast of the Apocalypse

#14 Postby Tau Malachi » Wed Sep 17, 2014 8:02 am

Shalom,

This saying from the Gita reminds me of a teaching of Messiah Yeshua, "Take up your cross and follow me." In this we may read, "If you wish to come to me, first you must go to the cross."

To merge with the Lord, in the initial union we must be willing to disappear and become as nothing; taking up this cross or crucifixion though, then the resurrection becomes possible - the revelation of who and what we are in the Infinite One, the realization of the I Am.

Blessings!
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Re: The Feast of the Apocalypse

#15 Postby +David » Sat Sep 20, 2014 6:04 am

Greetings Tau and all

I find myself wondering if, the Hebrew word for “destroyer” refers to the Anointed One's emanation as Kali-Shemesh?

I recall elsewhere on the forums our Tau taught about this aspect of Christ redeeming those bound-up in darkeness, and demons.

None shall be eternally lost.

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Re: The Feast of the Apocalypse

#16 Postby Tau Malachi » Sun Sep 21, 2014 9:01 am

Grace and peace to you from Yeshua Messiah, and Yahweh Elohim, Shaddai!

Yes, indeed, Kali Shemesh, the emanation of the Messiah liberating spirits and souls from Gehennom (hells) is an esoteric understanding of the ‘destroyer’ associated with the Messiah; and quite naturally, the ‘destroyer’ implies the full array of the palace of judgment, or wrathful palace, which corresponds with radical actions of deliverance in crazy wisdom.

Let us contemplate engagements with klippot in the way of transformation for a moment. There are four actions, four methods, to overcome and dispel the klippot: 1) Pacification, soothing and fulfilling the desire of a spirit or soul in a positive way; 2) Enrichment, increasing and uplifting the desire of a spirit or soul, and transforming it, redirecting it towards something godly, something good and true; 3) Subjugation, binding and banishing unclean and evil spirits, or binding them with an oath to the service of heaven and light transmission in the Blessed Name; 4) Destruction, shattering and vanquishing dark and hostile forces, or the most radical transformation in Strict Judgment.

The destroyer, of course, implies the final action of destruction, or Strict Judgment, when nothing else is viable or possible. Although destruction is the manifestation of Strict Judgment, when understood destruction is Mercy, the end of evil, which frees a spirit, or energy, to move on and manifest in another form.

If we look into these four divine actions, the first corresponds with the palace of mercy, or peaceful palace, the second with the palace of compassion, or blissful palace, and the third and fourth correspond with the palace of judgment, or wrathful palace. Each of these divine actions has a place in our spiritual life and work, and is needed to uplift spirits and souls in return to God, all in skillful means.

If we consider the End of Days, all of these divine actions occur in it.

Shabbat Shalom!
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Re: The Feast of the Apocalypse

#17 Postby Yonah » Tue Sep 23, 2014 6:30 pm

Greetings Tau Malachi and friends!

Beautiful contemplations and teachings. In this play of Kali Shemesh, the destroyer, and in the teaching on “do not resist evil”, I’m hearing not only a play of mercy and severity, but also one of non-attachment and non-aversion.

My mind used to go to severity and judgment as mean and the opposite of mercy, but I now understand that severity is actually just a form of mercy that is restrictive for good. It seems that if we are not attached or averse then we are able to be in the play of mercy and severity that is really compassion without any duality.

It seems that being able to not be averse to evil or attached to what we think of as good, we can truly see the light in all beings in every situation and then let the Light Presence move within us to mercy or severity as is needed.

I believe I hear going to the cross as also this movement of letting go of attachment and aversion and letting what is needed transpire.

Tau Malachi, your short post on “taking up your cross and follow me” really resonates with me on a level of letting go of life long aversion and life long attachment. I see Magdalene finding her soul mate and being willing to be part of the process of letting him go, so that the world could benefit as well as Yeshua having true life and being willing to set it aside for all.

What more can be said about “going to the cross” and even though we are still in bodies with emotions being able to let go of our attachments and aversion?

Shalom, Yonah
Shalom,
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Re: The Feast of the Apocalypse

#18 Postby Tau Malachi » Wed Sep 24, 2014 9:16 am

Greetings and blessings in the Holy Light of the Messiah!

In Messianic Kabbalah the cross corresponds with self-offering and cessation. Our intention in the Messiah is to enact a full self-offering, or radical charity, and to engage in a total and complete surrender to the Messiah and El Elyon. If we wish to merge with the Messiah and Holy Spirit there must be a complete self-negation, the cessation of the doer, and with this there is the cessation of desire and fear, or attachment and aversion; when we are no longer the doer and we merge with the Messiah, the Messiah and Holy Spirit become the doer, and we live in peace and joy, and freedom.

Thus, in a certain respect, we must pass through destruction to “go to the Lord,” whether Christ, Krishna or Buddha, or by whatever name our Lord is revealed and known.

Now, our essence and nature, the divine or enlightened being within us – the I Am, is bornless and deathless, and cannot be destroyed; it is eternal being inseparable from the Infinite (Ain Sof). As we go to the Lord and merge with the Lord, all that is unreal, illusory, falls away and passes into cessation, and what is real, and true, abides and shines, and is realized and embodied. What passes into destruction is unreal, illusory, and never had any substantial self-existence, and therefore, in truth, this destruction is ‘no destruction,’ for nothing real has been destroyed – all that is real remains.

Considering this, perhaps you may glean that the ‘cross’ has to do with letting go of all that is unreal, illusory, while cleaving to the real – the Messiah, the I Am.

In this world, of course, the cross becomes many different divine actions, all of which are expressions of self-offering or love. It is actions such as taking on something of the sorrow and suffering of others, seeking to relieve their suffering and uplift them, and it is the commitment to let negativity and negative karma end with oneself, no longer perpetuating it by engaging in ego driven conflict, and it is seeing the needs of others and seeking to help fulfill those needs by offering oneself, one’s time and energy and abilities, or one’s resources. The list can go on and on, citing countless modes of self-offering, loving-kindness or charity.

If we consider the play of desire and fear, or attachment and aversion, it is the manifestation of the desire to receive for self-alone (self-cherishing); the cross symbolizes the submission of the desire to receive to the desire to give, expanding our view of our being or ‘self’ to include others, and perchance to include all, unification with the universal.

These are a few thoughts I’m inclined to share.

Shalom Aleichem!
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Re: The Feast of the Apocalypse

#19 Postby Yonah » Fri Oct 10, 2014 10:19 am

Greetings Tau Malachi!

Thank you so much for this insight and teaching. What a beautiful thing this is and what a message of hope. I’m always amazed at how the reality is so much better than the trite religiosities that have been created.

In contemplating this mystery I saw something of “coming to the burning bush” in the discussion of coming to the cross. I refer, of course, to Moses encountering the burning bush in the book of Exodus and the Spirit of the Lord saying that His name is Ehieh Asher Ehieh (I Am Who I Am or I am Who I Shall Be).

This coming to the cross seems to be related to God being the One Who Is, but Shall Be, but also the experience of each soul coming to the cross as they are and becoming I Am.

I’m wondering if more can be said about this in light of this mystery?

Aleichem Shalom!
Yonah
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Re: The Feast of the Apocalypse

#20 Postby Tau Malachi » Sun Oct 26, 2014 9:43 am

Grace and peace to you in Hayyah Yeshua! Amen.

Yes, indeed brother, there is a deep interconnection between the burning bush and the cross, understanding that both represent a very radical transformation of consciousness or radical shift in the direction of life through the revelation of the Divine. If you consider the burning bush, and Moses striding up the slope of the mountain to go look and see it, there he encountered the Holy Shekinah and holy ground, Makom, and in effect he undergoes a spiritual death and rebirth, returning from that place a holy man, a true prophet of the Most High (Elyon). If we understand in the cross the resurrection, then the connection between the burning bush and the cross is the revelation of the Divine, first as the Holy Shekinah, and then as the Risen Messiah, and the greater realization and manifestation of the Shekinah and Holy Spirit that is in the Messiah.

As we know, Adonai Yeshua teaches us that to enter into the kingdom of heaven we must be reborn from above; hence, we must remember that we have come from heaven, or from the Pleroma of Light. This rebirth or remembrance, of course, corresponds with a revelation of the Divine through which we are able to recognize and realize the divinity, or the holiness and beauty that is in us and that surrounds us. This divinity in us, which is inseparable from the Supreme, is the I Am, and therefore rebirth from above corresponds with a remembrance of something of the I Am, and in this remembrance of something of the greater purpose and mission of our soul, or God’s will for us, so that we can enact it with conscious intention and love.

When we look into the story of Moses it holds a very important teaching for us. As we know, Moses became a great prophet and the lawgiver, set apart from every other holy person in the Old Testament. According to masters of the tradition at the burning bush Moses could have come into being as the Messiah, but he refused to speak to the people directly, citing his speech impediment, and in the moment did not understand or trust the healing power of the Holy One. As a result, Aaron was joined with him, and Aaron participated in some great times of stumbling or error with the children of Israel. The important teaching is this: We may experience a direct revelation of the Holy One, acquire insight into the I Am, and into the purpose and mission of our soul, but then we must choose to embody the I Am, and enact our work and mission. The extent to which we do so is our choice. It is up to us!

This breech of faith that Moses had at the burning bush was, on one hand, a lack of faith in himself, but on the other hand it became a lack of faith in the Holy One; in this we may understand that complete faith in God requires complete faith in oneself. Faith in God and faith in oneself are interwoven, inseparable from one another.

Faith in oneself, or spiritual self-worth, is essential to remembering and embodying the I Am, and is essential to remembering and enacting our soul’s work and mission.

With Adonai Yeshua going to the cross we witness something different than what happened with Moses, and we may say that we witness the tikkune of Moses, for Adonai Yeshua enacts a full self-offering, withholding nothing of himself, but loving and trusting the Holy One completely as his very own Father and wishing to fulfill the will of the Holy One, Ratzon Elyon. As we hear in his teachings and see in what he did, he had full spiritual self-worth joined with full spiritual humility, and he was confident of the soul and I Am within him.

If we consider initiation and spiritual empowerments, or experiences of light transmission, whatever is revealed and given to us we must choose to take up the corresponding spiritual work, and seek to enact and embody the truth and light revealed; such moments of spiritual empowerment are not an end, but rather are a beginning, and if we are willing they can bring about a radical transformation of our consciousness, or radical shift in the direction of our lives, but we need to enact a full surrender to the Messiah and Holy Spirit, and co-labor with the Holy Spirit to bring spiritual empowerments we receive to their fruition.

In this light, perhaps we might understand that to receive the salvation that is in the holy cross we must co-labor to bring that salvation to the world, and we must take up our cross and follow in the Way. Going to the cross and experiencing the revelation of the Risen Messiah, whatever is given to us to do, that we will do, and as who and what we are, with our person and life, we will serve the Lord.

May many receive a revelation of the Divine this day and awaken to remember the I Am! Amen.

Shabbat Shalom!
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Re: The Feast of the Apocalypse

#21 Postby sheryl » Tue Oct 28, 2014 10:15 am

Shalom Dear Tau and Friends!

If you consider the burning bush, and Moses striding up the slope of the mountain to go look and see it, there he encountered the Holy Shekinah and holy ground, Makom, and in effect he undergoes a spiritual death and rebirth, returning from that place a holy man, a true prophet of the Most High (Elyon). If we understand in the cross the resurrection, then the connection between the burning bush and the cross is the revelation of the Divine, first as the Holy Shekinah, and then as the Risen Messiah, and the greater realization and manifestation of the Shekinah and Holy Spirit that is in the Messiah.


Something said above is striking: as Moses strides up the slope of the mountain to go look and see it....in effect he undergoes a spiritual death and rebirth... Going up a slope has before been thought of as ascension, and spiritual death a descension, perhaps even going into the belly of the whale or into the pit. What you have offered here, Tau Malachi, is a non-dual perspective, it appears, with spiritual death and ascension being simultaneous or one and the same. This simultaneous movement being called an encounter with the Holy Shekinah and holy ground, Makom.

This brings to mind the 4th Heaven, where ascension into the 5th comes by a full self offering on altar of Archangel Michael, who embodies "One Who is Like God".

The lineage often teaches that we are all called to become like God, to become the perfect Giver, but never before has this movement been associated with going into the belly of the whale.

It would be a delight and a blessing if more could be said of this.

With gratitude,

Sheryl

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Re: The Feast of the Apocalypse

#22 Postby Tau Malachi » Thu Nov 06, 2014 12:21 pm

Greetings and blessings in the Holy Light of the Messiah!

Ascending and descending through various gradations of consciousness, constricted and expanded, is indeed part and parcel of the dance of the Holy Shekinah in the play of becoming; and so there is this play for the rider of the chariot (merkavah), descending and ascending, and these movements hold the typical meaning you have mentioned. In this teaching, though, I’m not really contemplating ascending and descending, but rather what must necessarily transpire with any direct encounter or engagement with the full force of the Shekinah, or with the Infinite One. The experience, if true, will necessarily bring about a radical transformation in consciousness, and in one’s person and life; hence, a spiritual, mystical death and rebirth – the more intimate the engagement with the Divine, the greater this unweaving and reweaving of the soul, and one’s person and life.

The truth is, the call of Moses at the burning bush is parallel with the Holy Spirit alighting on Yeshua in the Sacred Jordan, and we may consider what transpires following each of these events. The wrath of Ha-Shem is kindled against Moses because of a certain withholding of himself, and “the Lord sought to slay Moses.” As we know, his wife, Zipporah, saves the day and him, understanding and enacting what needed to be done to mitigate judgment. With Yeshua we hear that immediately after Ruach Elohim comes upon him, he is driven by Ruach Elohim into the wilderness of the desert for forty days and nights to be tempted by Satan. There, as we know he overcomes the adversary and integrates the Supernal Influx he received – the Supernal Anointing. Thus, following both of these moments of the call of great tzaddikim an ordeal followed and an integration was necessary, and we may assume the death of an old self-identity with the generation of a new self-identity as a man of God, a holy one.

To encounter the full presence and power of the Most High is to be utterly consumed and vanish in the embrace; and the one who enters the embrace is not the one who arises from it – there truly is a spiritual death and rebirth. It can be no other way.

So it is taught, “The fear of the LORD is the beginning of wisdom, and the love of the LORD is the fruition of wisdom.”

May we be blessed to acquire this fear and love, and all righteousness and truth of the Messiah, the Anointed of God! Amen.

Shalom Aleichem!
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