Posted: Wed Mar 13, 2019 8:45 pm
How can we draw closer to our Neshamah? Is there a way we can ask it for direct guidance or even ask it questions? Can we invite it into our healing and spiritual practices? What are the best ways to align with it? I’ve read the articles concerning it but I feel it’s mysteries are so deep and yet so lofty. Can you please tell us more? Thanks and Blessings!
Image and Likeness
Posted: Fri Mar 15, 2019 1:33 pm
Neshamah is not something outside or beyond oneself, nor is it a deity to invoke or petition. Rather, it is one's divine nature, who one is as they are in the One. God's presence in one's life is their Neshamah, their bornless, divine nature.
If we have faith in God, if we cleave to God, this gift of faith is the awareness of the Neshamah. Neshamah comes to consciously influence our life through our inner Ruach, a spiritual, intuitive dimension of our intellect that we cultivate through study and contemplation of scriptures. Mystical rabbis raise study above prayer because study cultivates and strengthens Ruach. The clearer and more integrated the Ruach, the more one may be conscious of their Neshamah in movements of the Holy Spirit.
The influence of inner Ruach, of course, can only reach so far as one's life display allows: Nefesh. An unconscious, instinctual Nefesh Behamit is only oriented to desires and fears from the outside. A conscious, centered Nefesh Elokit submits and surrenders in fear and love of the Holy One. By this disciplined, conscious restraint of fears and desires, inner Ruach can continue to guide one's heart, mind, and life by the growing influence of Neshamah. In the spiritual life and practice, these three work together inseparably.
Simply consider the heart. It has two inclinations: towards receiving for oneself or receiving to give. These two intentions are within and behind every word and deed in our lives. As we see the good, cultivate the good, the greater influence of the divine nature, the Neshamah, comes forward as illuminations, insights, and experiences of greater nearness--likeness--to the One.
We're all made according to the image and likeness of Elohim. Our image is our Neshamah, God's Presence manifest in and as our soul. Likeness to God, similarity to God, is by way of our Ruach and Nefesh aligned and in harmony with our Neshamah, our Image. The more like we are to our divine nature, our neshamah, the more God's Presence and power are able to manifest through our life display. This is God's intention: that we embody God's Presence in full, that we recognize our union and oneness with God in all that we do and are. It is our part to generate a likeness according to our image in the One.
May many hear the call of the Divine in their holy soul, their Neshamah, and turn and be healed!
Posted: Fri Mar 15, 2019 8:31 pm
Thank you. I’ve been studying the soul models of various traditions. Often, there are three main soul parts and sometimes more. I’ve been viewing it as Nefesh - Lower animalistic self, Ruach - sense of self, ego and Neshamah - higher self, divine self, who we are in God. I’ve noticed many traditions have methods of connecting with the higher self, divine self/ who they are in God and just wondered if this tradition had any practices or insight on this. Is connecting with Christ or another partzuf as outlined in your practices an example of connecting to ones Neshamah and the Yechidah therein? Or to clarify, does performing a partzuf meditation daily connect us with our Neshamah? Is their such a thing as communicating with ones Neshamah or is the “Higher Self” that is often talked about only the Upper Ruach?
Posted: Sun Mar 17, 2019 9:55 am
Grace and peace to you in Hayyah Yeshua, the Risen and Ascended Messiah!
The nefesh is the vital soul, and there are three states of the nefesh, nefesh behamit, the unintegrated bestial soul, nefesh elokit, the godly soul, and hayyah nefesh, the nefesh transformed divinized through the influx of the Supernal Light and Spirit. The ruach is the human spirit or intelligence, and there is an exterior and interior manifestation of ruach (or ‘lower’ and ‘upper’), the exterior corresponding with the human intelligence within us and the interior with the divine intelligence in us; hence, the interior of ruach is our ‘greater’ intuitive intelligence. The neshamah is our heavenly or supernal soul, our divine nature, and this with hayyah, our life-force or light-power, and yechidah, our divine spark or unique essence, corresponds with who and what we are in God, and these inner aspects are inseparable from God, the True Light.
Each of these aspects of the soul contain all five, so there are twenty-five aspects of the soul, and counting their totality there are twenty-six. Essentially, each of the five aspects has five grades, and these various aspects and grades of soul correspond with various stations and states in the realization and ascension of the soul ‘returning’ to God.
These various aspects of the soul are intimately interwoven and interconnected, the nefesh representing the surface, the outermost aspect, and yechidah the depth, the inmost aspect. Understanding this it is not that we would pray to an inner aspects of the soul, but rather, as we go within and go deeper still, and we reach into these inner aspects of our soul, our being, realizing and embodying them, we pray from them. This corresponds with prayer and invocation in various grades of nearness to God, which at a certain level shifts into experiences of oneness with and in God, or experiences of various grades of Christ or God Consciousness.
Thus, as our interior life develops and evolves we reach deeper and deeper into our soul, our being, and understanding inner aspects of the soul inseparable from God, so there is a reaching, as it were, into God, and a progressive unveiling and self-disclosure of God in our heart and soul. How God reveals Godself to each of us is as our true self, the Christ Self or Divine Self - the Divine I Am.
This Divine I Am is naturally a focal point in our prayers to God Most High, and we may pray through this Christ Self or Divine Self, but ultimately our aim is unification with the Divine I Am, which corresponds with conscious union with God Most High, and in this to pray from the Divine I Am, as the Divine I Am; understand, such prayers are God praying to God, prayers arising in the heart and soul from God, to God and for God, the Messiah and Holy Spirit ‘taking up our prayers.’
This would correspond with prayers from neshamah, and the interiors of neshamah.
In general, the vital energy of your personality and life-display is your nefesh, your intelligence, human and divine, is your ruach, your divine or enlightened nature, being, is your neshamah, the inner radiance or force of that nature, being, is your hayyah, and the your inmost essence - the holy spark of the Infinite Light, is your yechidah; thus, neshamah-hayyah-yechidah is the array of the Divine I Am in you, the Christ Self or Divine Self.
The aim in the Gnostic Path is to realize and embody the Divine I Am, or to unite who and what we are in ourselves with who and what we are in God - in this is the experience of conscious union with God, or Enlightenment (a state on non-dual gnostic awareness).
The nefesh, ruach and neshamah, of course, are the principle aspects of soul that we labor to realize and embody in incarnation, in this world, hayyah and yechidah being realized in the World-To-Come, or in the Great Ascension. So these three aspects and their ‘interiors’, the five aspects or grades within them, are the primary focus of our discussions and contemplations of the soul.
If we look into the teachings of the Gnostic Path and Holy Kabbalah on the various aspects of the soul, though, what we ‘see’ is that we are multidimensional beings, and if overcoming the ignorance, the illusion of separation, all of these dimensions are interpenetrating and are here now.
Many people think in very dualistic, limited, linear ways about the soul, much as they do about God, or Enlightenment, but understand, your soul is within you, and it is around you, and it is beyond you, just as the Divine Presence is within you, surrounding you on all sides, and ever beyond you. Yet, in truth, you are your soul and your soul is you - all of it; but this must be ‘remembered’, or recognized and realized, and embodied - and this ‘remembrance’ is enlightenment and liberation, ‘true salvation.’ This ‘remembrance’ is the reason for the coming of Christ, Messiah, according to the Gnostic Gospel, or the gospel we have received in our Gnostic experience.
Concerning practices of union with partzufim there are three stages in the practice of union with partzuf, the fruition being a complete ‘passing away’ in the Absolute Oneness of God Most High, or full reintegration with the Light of the Infinite. Essentially, these devotions are a way in skillful means of overcoming the ignorance of separation, twoness, so that we might recognize our innate oneness with the Messiah in God. Receiving initiation, empowerment, and taking up the practice of union with partzuf in one of its forms, over time various experiences will unfold, and what began as a fanciful and conceptual practice with its visualizations and whatnot will ‘come to life’ and the initiate will taste, glimpse, oneness with the Holy Partzuf in various modes. Quite naturally this will lead to the development of consciousness beyond the body - the ability to shift the center of the soul, consciousness, into a spiritual body of light and to entertain mystical ascensions of the soul (aliyat neshamah); with this there will be a greater influx of consciousness, soul, into the body. With these developments there are unveilings, self-disclosures of God to us, and so, yes, revelations of the Divine I Am.
In that, generally speaking, the holy partzufim envisioned and merged with correspond with perfect and great tzaddikim - holy and enlightened masters of the past, invoking and praying and meditating upon them, so we may receive spiritual assistance from them, intercession and blessings, and they may share something of their knowledge and power with us, helping to uplift us in ‘returning’ to God; hence, something of the ‘communion of saints.’
These images are certainly a hint of the supernal zelem, image, of the inner aspects of our soul and the Divine I Am, and through such devotions we learn to let go of our limited self-identity with name and form and personal history and instead to generate a self-identity with fully evolved and enlightened being, or supernal and divine being - bornless being.
These are a few thoughts I can share with you. I pray they might be of some benefit to you in your contemplations and spiritual sojourn.
May the Holy One bless you and keep you, and gather you in! Amen.