Crown & Waiting (Job 36:2)

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Tau Malachi
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Crown & Waiting (Job 36:2)

#1 Postby Tau Malachi » Sun Oct 15, 2017 9:58 am

Crown & Waiting (Job 36:2)

The letters that spell Keter, ‘crown,’ also spell Katar, ‘wait,’ as in the verse: “Wait [katar] for me a while, and I will expound” (Job 36:2). Thus, Keter may be contemplated as Katar on an esoteric level, and this speaks to something of the way of the knowers of God, something of the Straight Path.

Among initiates there is the common practices of ‘waiting upon the Spirit of the Lord,’ praying, meditating, seeking insights and inspirations, revelations and illuminations, from heaven and the Spirit of God. Understanding Keter as Katar, true waiting on the Spirit of the Lord corresponds with the deepest state of hitbodedut - meditation, reaching through Adonai and Yahweh into Eheieh, abiding in no-thingness, oneness, with the source and foundation of all, the Supernal One. This ‘waiting’ is a state of being, open and sensitive, awake, aware, empty of oneself - nullification in the One, unification with the One; abiding in this way there may be an arising of the wisdom, understanding and knowledge of the One, revelations of secrets, and there may be an arising of the word of the Lord, utterance and prophecy, even something of the Great Vision of primordial enlightenment may arise from this ‘waiting.’

There can be, of course, a waiting in unification with Adonai, or in unification with Yahweh; your body, your life, as the body, the life, of the Holy One, or or your heart as the heart of the Holy One, but the fullness of ‘waiting’ corresponds with Keter-Ain and Eheieh, your soul, your mind, your consciousness, becoming as the soul of the Holy One, or soul of the Holy Sefirot.

When a knower of God, a holy tzaddik, imparts teachings and revelations, new or ancient, this is the ‘place’ from which they speak and teach, ‘waiting’ on the Spirit of God in self-nullification, merging with the Holy One and Shekinah, becoming as eheieh - ‘I will be.’ Understand, in the presence of a knower of God, visiting them, gathering with them, we are invited to ‘wait with them,’ or ‘wait for them a while,’ and if teachings and revelations are to be received, if there is to be knowledge with understanding, and more so wisdom, it will be because we also wait upon the Spirit of the Lord with them, and so as they speak we see and hear and feels with God, and it becomes a revelation from the One to the One for the One - all in the Supernal One, the Infinite and Eternal.

As is known, Keter never appears in any Olam-Universe, but what appears of Da’at holding the place of Keter in the array, that which is revealed of the infinite primordial and supernal potential corresponding with Keter-Eheieh; thus, in unification with Eheieh there is the experience of Da’at, the knowledge of God, inner knowing, God knowing God, God giving Godself. When such knowledge is communicated, ‘spoken,’ it is not like the communication of conceptual knowledge of the ordinary intellect, which is hollow like an empty shell, but rather it is a communication of a greater divine intelligence, and within and behind the words that are spoken there is light, spiritual power, and that light, that spiritual power is communicated to those able to receive it, in that very place there is a corresponding manifestation of the Divine Presence to exactly what is being spoken. Therefore with such divine utterance there is a corresponding divine action - having waited upon the Spirit of the Lord, the Spirit of the Lord is ‘set into motion,’ communicating itself to those ready and able to receive. In this you may understand that the communication of the knowledge of God is, itself, a prayer and invocation, and that there is a corresponding divine action, or theurgic action, much like we experience in sacred ceremony, or a “magical” ceremony.

Understanding this, perhaps you may also understand that such communication may occur without spoken words, or that something more may be communicated than just the words that are spoken; hence, there can be mind-to-mind, heart-to-heart and soul-to-soul transmissions, passing deep secrets that are beyond thoughts and words, things only ‘heard’ by those who are in the Holy Spirit.

Such is the way of teaching, preaching, among the knowers of God, among the anointed prophets and apostles of God; they wait upon the Spirit of the Lord and from that ‘place of waiting’ they teach, they preach, and it is energetic, Spirit-filled. Praise God!

May many be blessed with the peace of Shabbat today and receive knowledge of the Lord of the Shabbat, the Messiah! Amen.


Shabbat Shalom!
Tau Malachi
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Re: Crown & Waiting (Job 36:2)

#2 Postby Mark Daniel » Wed Oct 18, 2017 6:54 am

Shalom dearest friends,

As a possible expansion to this excellent teaching, I noticed that word Katar (defined as “waiting” here) can also be interpreted as “surround”, which in turn can have both the connotation of being surrounded in a supportive way (eg. surrounded by family) or in a adversarial way (eg. surrounded by an army).

I find this to be a rich contemplation of the present teaching for a couple of reasons. First, Keter-Crown also has something of “surrounding” about it, since crowns literally encircle the head. The characterization of Crown and waiting as “surrounding” I feel points directly to teachings on the play between Makafin (encircling/transcendent wisdom) and P’Nimi (embodied/immanent wisdom).

I hear in this, waiting upon the Word of the Lord is to experience being surrounded by the Word of the Lord, and to open to the process of being filled with that Word, and so make P’nimi what has been Makafin. Written out like that I cannot help but hear our teaching on Three Roots in this: 1) Remember God is always with you (surrounding you); Set your mind on things above (through meditation and prayer open to that which encircles); 3) Remember your transcendence (embody that which surrounds, or perhaps dissolve the boundary between inside and out).

Is there more that might be shared about the process of “waiting” if we further consider “surrounding”? And perhaps also the process of drawing in that which surrounds through waiting?

Second, the process of “waiting”, as in meditation, is a progressive process of deepening and purifying the mind, heart and soul. As anyone who has spent time developing such a practice knows the experience of that purification can most certainly manifest as experiences of support or hostility. I am thrilled by the contemplation that these various manifestations of waiting - being surrounded by wrathful, peaceful or blissful experiences - as the body-mind-soul is being purified all arise from the Crown (Keter).

I wonder what mysteries might come to the surface if we being thinking about emanations of Keter playing between wrathful and blissful, surrounding and encircling, as we wait upon the Word of the Lord, or perhaps more aptly, as we are continually receiving that Word?

My love and my blessings to you, and my profound gratitude for these wonderful teaching!


Mark Daniel-

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Re: Crown & Waiting (Job 36:2)

#3 Postby nicolejean » Thu Oct 19, 2017 9:26 am

How deeply I’ve enjoyed this shabbat contemplation on the crown and waiting. Thank you for illuminating these teachings!

When contemplating Katar, to wait, I first heard “waiting” on the Spirit of God as a form of service, allowing the body and mind to be a conscious vehicle for the Holy One and Shekinah to move within and through. This leads me to reflect on how I can best serve God, to be the waiter for Holy One and Life.

A good waiter is one who is attentive, aware, and more importantly, keenly sensitive to what the needs are in her environment. A skilled waiter can respond with what is needed before it is even asked. She recognizes the uniqueness of each person, thus emptying herself of biases and prejudices of previous experiences. She simply shows up to each moment as new, ready to joyously serve in whichever way she can, no objections.

I also wonder if we could consider a correlation between Katar, “waiting”, and the gestation period of pregnancy? When a woman becomes pregnant, there is a gestation period of waiting until the right time for birth. During gestation however, the mother alone does not make the child… life does. She simply sets up the conditions, nourishing and sustaining the most beneficial environment for the development of the new life. Not only does the mother wait in passivity and patience, but she actively waits in service on the new life being created in her. As Tau states, “This ‘waiting’ is a state of being, open and sensitive, awake, aware, empty of oneself.” The mother is open and sensitive to what the baby’s needs are, awake and aware of the changes taking place, and empty of her sense of self as a separate individual. This period of gestation not only develops a child, but creates a union between mother and child, a connection beyond thoughts and words, a divine love and devotion.

Perhaps something further could be drawn out between Mark’s contemplation on Katar interpreted as surround, and the symbol of pregnancy. The mother literally encompasses the child, as well as the mother is being filled with the child. Curiously enough, I feel this period of gestation is the time where the most intimate bonding takes place between these two souls. A love develops that completely surrounds them as well as dissolves the boundary between them.

These teachings and contemplations have come just at the right moment for me. I hold them dear in my heart and continuing to bring the remembrance of waiting into my day to day life. The highest praise and love for the Holy Spirit!

All my love and gratitude,

Nikki

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Re: Crown & Waiting (Job 36:2)

#4 Postby Tau Malachi » Sat Oct 21, 2017 2:03 pm

Greetings and blessings in the Holy Light of the Messiah!

These are all delightful insights and well expressed, each speaking a truth of Keter, Katar. With God’s help perhaps further mysteries may be drawn out, and perhaps secret wisdom might be gifted to us in the Spirit of the Lord (Ruach Yahweh).

First, understand that Keter contains the entire array of the Sefirot and Keter is within each Sefirah, therefore Keter is within them and surrounds them, and as the name Keter-Crown implies, Keter is encircling, makifin, and transcends them; Keter is so transcendental, in fact, that it is said that ‘Keter never appears in any Olam,’ and so is called ‘Ain,’ but rather, Da’at holds the place of Keter, and like Keter above, within, Da’at contains the entire array of the seven Sefirot of Construction, surrounding them, as it were, while also being within each Sefirah. Thus, just as Keter and Da’at are makifin and p’nimi in relationship to one another, so Da’at and the seven Sefirot of Construction are makifin and p’nimi in relationship to one another, but Keter and Da’at hold the supernal root of the play of makifin and p’nimi, encircling and internalized.

I share this because Keter is understood in the Holy Kabbalah as complete mercy - ‘Absolute Mercy,’ and the masters of the tradition have taught that Keter is the single Sefirah within which there is no element of judgment. Thus, the nature of Keter is a ‘surrounding’ with complete mercy, unconditional love, corresponding with Supernal Grace - undeserved, immeasurable and incomprehensible mercy. The appearance of Mercy, Judgment and Compassion - Hesed, Gevurah and Tiferet, is within Da’at and emanates from Da’at, which emanates from Hokmah and Binah, ‘heads’ of the Pillars of Mercy and Severity. As is known, Da’at is like a prism through which the Clear Light of the Supernals passes becoming ‘seven rays of rainbow glory,’ Seven Sefirot of Construction, and likewise, Da’at, in the mystery of the Great Abyss - Veil of the Abyss, corresponds with the arising of the Supernal Shekinah in the appearance of Mercy, Judgment and Compassion, or the peaceful, wrathful and blissful manifestations of the ‘Divine Palace.’ Understand, this entire array of Mercy, Judgment and Compassion holds the intention of the realization of Absolute Mercy - the entire dance of the Holy Shekinah and the revelation of the Divine is for the sake of Supreme Mercy (Hesed Elyon). In truth there is One Holy Shekinah of the Supreme, One Holy Palace of the Supreme, but souls behold three, as it were, in Mercy, Judgment and Compassion, all based upon who is looking and seeing, listening and hearing, and the corresponding state of heart and soul, mind and life; thus, one who gazes upon the Divine Presence, or one who enters into the Holy Palace, beholds a radiant display of of their own soul, their own energy.

Thus, the Divine Presence is within, and the Divine Presence surrounds, and the surrounding Divine Presence and Power may appear in Mercy, Judgement or Compassion; the play of spiritual and supernal realization is, of course, the recognition of the Divine Presence within and the Divine Presence surrounding as One Divine Presence, the Light-presence of the Supernal One (Eheieh, El Elyon).

Waiting upon the Spirit of the Lord (Ruach Yahweh), so the secret may be revealed by the Holy One, and there may be the direct experience of One Divine Presence (Shekinah) within and surrounding, or “inside and outside”; in this way the fullness of the Shekinah of Yahweh, Yeshua, is embodied - the kingdom of heaven is manifest on earth. Praise the Lord!

It must be said that ‘surrounding’ is also ‘ever beyond,’ but what this is in the experience of conscious union with the Holy One and Shekinah cannot be spoken, cannot be explained - it is known and understood only through direct experience, it is the ‘secret of secrets’ only the Holy One reveals. We can say, however, that this experience of conscious union, and the experience of the Divine Presence within, surrounding and ever beyond corresponds with the World-That-Is-Coming, a taste, glimpse, knowledge, of the World-To-Come in this world.

Now if ever we are blessed to meet a living tzaddik in this life, and more so we are blessed to recognize and receive them as a holy tzaddik, and to draw close to them, we will find something of the Divine Presence embodied within them and surrounding them; we will find that there is a field, matrix, of spiritual forces, enlightened energy-intelligences that surrounds them - spiritual powers of the Holy Sefirot and the company of heaven - angels, maggidim. If and when there is a revelation of the Emanation Body and Glory Body - Light Transmission, so we will experience the Divine Presence, this Light-presence and Light-power, surrounding us on all sides, and in that moment, perhaps, we will experience and recognize this Divine Presence within us, and so truly awaken and ‘remember that God is with us,’ within and all around us; in such a moment our mind, heart, is indeed ‘set upon those things that are above,’ and if but for an instant, we may ‘remember our transcendence’ - our origin in the Pleroma of Light. In that moment it is as though a ‘gate of light’ opens before us, there is a sparking of the knowledge of the Holy One and Shekinah, and so we are set upon the ‘Path of Return’ - the ‘Straight Path’; we are empowered to return to be One. Praise God!

To bring such an initiation, empowerment, to fruition, however, we must learn how to meditate - how to live inside, and how to wait upon the Spirit of the Lord, and we must actively cultivate the qualities of the Holy One, laboring to resemble the Messiah, and we must pray and pray and pray.

There is katar as ‘waiting,’ or ‘staying with,’ but indeed, in English, there is this dual meaning of waiting as given in teachings appearing elsewhere. There is ‘waiting’ in the sense of deep meditation, and what may be called a ‘passive surrender,’ abiding, just being, awake, aware, open and sensitive, resting the soul, the mind, in its intrinsic nature - Ain; then there is ‘waiting,’ serving the Lord, in the sense of an active and dynamic surrender to Divine Grace, the Holy Spirit, co-creating the necessary conditions for the full movement of the Holy Light and Spirit of the Supernal One. These two manifestations of katar, waiting, go hand-in-hand and are completely integral for spiritual and supernal realization.

Concerning waiting and it’s two implications, there is also a most subtle and sublime manifestation of this: primordial meditation and primordial contemplation. There is the ‘waiting’ of primordial meditation, deep meditation, then there is the ‘waiting’ of primordial contemplation. Primordial contemplation is the capacity to integrate the presence of awareness generated in deep meditation with action, daily living, so that truly one does not depart from meditation, one prays without ceasing. Thus within and behind, even in mundane activities, conversations, and such, there is this Light-presence and Light-power of Primordial Being, Supernal Being.

We may say that the Holy Shekinah of the Messiah, the Bride, the Mother, labors to give birth to this enlightenment in us - the Messiah; yes indeed, certainly so! May she carry us full term, may she give birth to the Messiah in us! Amen.

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

May Holy One set your crowns into your heads and fill your hearts with great love! Amen.

Yeshua Shalom!
Tau Malachi

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Re: Crown & Waiting (Job 36:2)

#5 Postby Martina » Sun Oct 22, 2017 5:53 am

Greetings in the Light of the Holy One!

This is a delightful contemplation!

From what has been spoken in the first post, this stands out to me:

"As is known, Keter never appears in any Olam-Universe, but what appears of Da’at holding the place of Keter in the array, that which is revealed of the infinite primordial and supernal potential corresponding with Keter-Eheieh; thus, in unification with Eheieh there is the experience of Da’at, the knowledge of God, inner knowing, God knowing God, God giving Godself. When such knowledge is communicated, ‘spoken,’ it is not like the communication of conceptual knowledge of the ordinary intellect, which is hollow like an empty shell, but rather it is a communication of a greater divine intelligence, and within and behind the words that are spoken there is light, spiritual power, and that light, that spiritual power is communicated to those able to receive it, in that very place there is a corresponding manifestation of the Divine Presence to exactly what is being spoken. Therefore with such divine utterance there is a corresponding divine action - having waited upon the Spirit of the Lord, the Spirit of the Lord is ‘set into motion,’ communicating itself to those ready and able to receive. In this you may understand that the communication of the knowledge of God is, itself, a prayer and invocation, and that there is a corresponding divine action, or theurgic action, much like we experience in sacred ceremony, or a “magical” ceremony."

Waiting upon the Spirit of the Lord then is a very active process and from it flows the striving for the embodiment of what has been received. I am hearing the communication of the knowledge of God and the action of embodiment as one movement in union. The knowledge is given for the sharing with others.

It seems the sharing can be in a theurgic action, a sacred ceremony and also in moving from the Spirit in our everyday lives. There are many gradations. Theurgic actions strengthen the knowledge of God that has been received and they are a powerful way of sharing with those that wish to receive directly. In this way many more can then receive from us through our striving to share love and compassion in everyday life.

Waiting upon the Spirit of the Lord then as a strong resonance with the embodiment of the one commandment the Perfect Master has given us: "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength...Love your neighbor as yourself."

Gratefully,
Shabbat Shalom,
Martina

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Surrounding Rock

#6 Postby Elder Gideon » Sun Oct 22, 2017 6:57 pm

Shabbat Shalom!

You hem me in, behind and before,
and lay your hand upon me.
Such knowledge is too wonderful for me;
it is so high that I cannot attain it
(Psalm 139:5-6).

Praise the One for this most luminous conversation on waiting in motion and repose! I thank the One for such friends who bring forth such beautiful mysteries.

Homographs like Keter and Katar, sharing the same letters, are a wonderful mystery when applied to biblical study. I was surprised to learn that the use of Keter in the Bible only occurs in the Book of Esther. That is likely its own contemplation!

There are many other homographs, one which patches in well with this contemplation of 'surrounding.' Let's consider tzur which has many meanings. As a verb, it suggests what surrounds, confines, or even besieges. As a noun, it has all the same letters and pronunciation and means 'rock'.

I'm elated to see this, as Yeshua's Parable of the Wise Builder (Matthew 7) insists that the rock on which the wise builder builds their house can only be Ain. What doesn't change but change itself? What relationship might this have with Keter, which we also understand to be the sefirah of Ain? What more can be said of being surrounded—tzur—by a foundation of rock?

I open this for others' insights, as I feel there is much mileage in tzur to complement your contemplation of katar.

Trust in YHVH for ever
for in Yah YHVH
you have an everlasting rock (Isaiah 26:4).

Elder Gideon

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Re: Crown & Waiting (Job 36:2)

#7 Postby Tau Malachi » Sun Nov 05, 2017 10:19 am

Grace and peace to you in the Holy Light of the Messiah, the Anointing!

Tzur is among the Names of God in the Holy Scriptures, a cognomen corresponding with Yesod-Foundation, and at times attributed to Binah-Understanding. Thus, “Rock of ages,” “Rock of salvation,” and so on, indicating the Infinite and Eternal as the source and the foundation of all that exists - the primordial and supernal foundation. The inmost essence of this Yesod-Foundation is within the array of Atik Yomin, the Ancient of Days, and Arik Anpin, the Great Face; hence, the interiors of Keter. It is, indeed, Ain, ‘No-Thingness, and corresponds with the Clear Light Essence, the yechidah, divine spark - inmost aspect of the soul, which emanates from Or Ain Sof, the Light of the Infinite One.

Understand, the Ain Nature, the Clear Light Nature, is bornless and deathless - eternal, and it is that which does not change; if you consider what the author of the Letter to the Hebrews writes concerning Melchizedek, “without father, without mother…”, the apostle who wrote that holy epistle speaks directly of a soul embodying the realization of this primordial foundation or ground of being - hence, primordial being, supernal being, or primordial enlightenment, supernal realization (bornless being).

Understanding this, the inmost esoteric interpretation of the parable of the wise individual building their ‘house’ on ‘rock,’ ‘stone,’ and that house having the capacity to weather the great ‘storm’ - death, corresponds with a life lived founded upon the awareness of this bornless nature, a life lived in oneness with the Eternal One, Yahweh. As you may have intuited, a ‘house built upon stone’ in this interpretation would be the generation of Threefold Body of Melchizedek, a Body of Glory and Body of Emanation arising from the Body of Truth - truth of the Ain Nature, Clear Light Nature, or realization of Bornless Being. As is known this corresponds with reaching, realizing, Eheieh, ‘I Shall Be.’

This interpretation, though, is very subtle and sublime, very lofty, and may only be understood through deep and prolonged meditation - ‘waiting upon the Spirit of the Lord.’

There is another way we may speak of this, though, which may be somewhat easier to consider and understand. Tzur specifically is a cognomen of Yesod, and we have spoken of the root of the root of Yesod within Keter, corresponding with Ain and with Eheieh. Here, however, we may interpret the ‘rock’ as Yesod of Atzilut. This is the ‘foundation of the World-To-Come,’ or the kingdom of heaven, and it corresponds with supernal light, supernal glory, that forms the countless light realms and worlds, and heavenly mansions in that Supernal Abode - ‘substance’ and ‘foundation’ of all that appears in the eternal realm. Perhaps you may recall the teaching of the Master concerning the seeking of rewards, not on earth in this world, but in heaven, or the World-To-Come. Thus, ‘building on sand’ versus ‘building on stone,’ seeking ‘rewards’ in this world versus seeking ‘rewards’ in the World-To-Come; ‘building a house on stone,’ enacting the teachings the Master gave, a life lived oriented to the kingdom of heaven, enlightenment, not this world, the unenlightened condition.

Understand, as we have discussed in our contemplation of “supernal faith” elsewhere, enacting the spiritual essence of the commandments, which corresponds with the teachings given in the Sermon on the Mount, so there is the generation of the spiritual body of the resurrection and ascension, and likewise, the building of a heavenly mansion, a dwelling place for the soul in the World-To-Come. The foundation of that ‘dwelling’ is supernal light, glory, and its substance is that pure light, glory, and it is formed of that holy light; hence, a foundation that surrounds, a body of light and mansion of light.

As is known, Yesod is Shaddai, the ‘Almighty,’ and the two interpretations of Tzur as ‘surrounding’ in the sense of being protected or besieged correspond with Shaddai; for there is the “shadow of Shaddai,” shelter of the Almighty - refuge, and there is Shaddai manifest in severity, even strict judgment - the ‘storm.’ In the manifestation of the power of Shaddai, whether in mercy or judgment, or compassion, it depends entirely on the point of view, the awareness of the observer, whether in nearness, cleaving to the light, or in separation, cleaving to darkness.

Here we may say that ‘building your house on stone’ is to think, speak and act in nearness, oneness - love, rather then in the illusion of separation, twoness.

As is also known, Yesod is associated with Brit, the ‘sign of the covenant,’ circumcision, and this implies the purification of the force of will and desire, and the conscious direction of will and desire to heaven and the Holy One - enlightenment and liberation. Thus, the ‘building of a house’ on ‘stone’ or ‘sand’ corresponds with desire, passion, for the knowledge of the Holy One and unification with the Holy One, or something other than the Holy One, enlightenment.

Yesod is called Holy Tzaddik - ‘Righteous One,’ and the desire of the righteous is love and compassion, desire for service to the kingdom of heaven and the glorification of God, and concerning the Holy Tzaddikim it is taught that “they are the foundation of the world,” and more so, as the Master teaches in the Sermon on the Mount, they are the “light of the world.” It is given that meeting a Holy Tzaddik and being received by them, so we draw near and cleave to them, and we take up the spiritual work, divine action, of the Holy Tzaddik, seeking to come into being as Tzaddik - a realized individual. The very nature of the Sermon on the Mount is teachings, instructions, on living as Tzaddik - a spiritual or righteous human being, a man or woman of God.

Now there is another word for ‘stone’ or ‘rock’ that may also be considered here, Eben. This is the word for ‘son’ joined with an alef, the letter indicating the Holy Spirit. In the Christian Kabbalah Eben is understood as a cognomen of the Messiah - the Anointing, and as we know, the Messiah is the Perfect Tzaddik, Perfect Master. Thus, as well as Tzur, we may read ‘stone’ as Eben, and if understood the meaning is fundamentally the same, for it implies being founded upon the anointing with the Supernal Light and Holy Spirit - Messiah, and this naturally is to be ‘born from above,’ from heaven - oriented not to this world, but to the World-To-Come. As Adonai Yeshua said, “My kingdom is not of this world.”

This goes well with the contemplation of Keter and Katar, for the Tzaddikim are, indeed, ‘crowned,’ ‘their crowns are in their heads,’ and unified with the Holy Spirit they wait upon the Holy Spirit, they move only when the Spirit moves them, and so bear divine authority and power - the power of Shaddai, as is known.

These are a few thoughts I can share with you on this Day of Rest; may the Spirit of the Lord bring us understanding! Amen.

Waiting upon the Spirit of the Lord, resting in the Queen of Shabbat, may many be taken up by the Spirit this day and be blessed! Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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