Gospel of the I Am

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Elder Gideon
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Gospel of the I Am

#1 Postby Elder Gideon » Sun Dec 11, 2011 4:37 pm

Shabbat Shalom!

Concluding a cycle studying the Gospel of St. John in Shabbat Skype discourses, I wished to share some insights which make this Gospel entirely unique in comparison to the synoptic Gospels of Matthew, Mark, and Luke.

Apart from purely grammatical subjects of the personal pronoun "I" and its conjugation for the first person in the present tense "am", there are no declarations of Yeshua the subject making himself synonymous with its object, except in the Gospel of John. In other words, there are I am statements found only in John which clearly are far more than just grammatical subjects. I count nine of them, which are listed below. There are two others I've excluded, where Yeshua says "I am in the Father," (John 14:10,11) and "I am from above", (John 8:23) for 'in' and 'from' are prepositional and not of the same structure and meaning as these most unusual and outstanding declarations Yeshua makes, equating himself with the object. These objects with which he equates himself, "wine", "gate", "bread of life", etc., saying "I am," are found only in the Gospel of St. John.

The Divine name EHEIEH, which occurs only once in all of Torah: But Moses said to God [at the Burning Bush], ‘If I come to the Israelites and say to them, “The God of your ancestors has sent me to you”, and they ask me, “What is his name?” what shall I say to them?’ God said to Moses, ‘I am who I am.’ He said further, ‘Thus you shall say to the Israelites, “I am has sent me to you.”’ (Exodus 3:13-14)

אֶהְיֶה אֲשֶׁר אֶהְיֶה :
Eheieh Asher Eheieh :
I am what I am :
I will be what I will be.

The gemmatria of this Divine name attributed to the sefirah Keter, is 21:
אֶהְיֶה

5 +10 + 5 + 1 = 21

There are 21 chapters comprising the Gospel of John. For these reasons, this Gospel is rightly contemplated in whole as a Gospel of the I am. This said, I've listed below the I am statements made only in this Gospel:

I am the bread of life. John 6.48

I am the light of the world. John 8.12

Before Abraham was, I am. John 8.58

I am the light of the world. John 9.5

I am the gate. John 10.9

I am the good shepherd. John 10.11

I am the resurrection and the life. John 11.25

I am the way, and the truth, and the life. John 14.6

I am the true vine. John 15.1

Apart from you, we can do nothing,
Hayyah Yeshua,
Firstborn from among the dead.
Abiding in you as you in us,
we may bear the good fruit
of our holy root.


Amen and amen!

Elder Gideon+

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Nine Lights

#2 Postby Tau Malachi » Tue Dec 13, 2011 11:48 am

Greetings and blessings in the light of the Messiah!

Among the canonical gospels there is no doubt that the Gospel of St. John is the most mystical and esoteric, and by nature it provides some of the deepest insights into mysteries of the Messiah and the Divine Incarnation, but more so hints at secret mysteries of the metaphysical structure of creation and the emanation of the Soul of the Messiah inseparable from it.

If there are nine I am statements, nine is very significant. First, nine is the letter Tet in Hebrew, and Tet means “serpent,” and we know the intimate connection between the serpent (nechash) in the Garden of Eden and the anointed (messiah), both enumerating three hundred fifty-eight, and therefore representing one and the same spiritual force, a force of bondage and force of liberation. Second, and far more significant however, nine indicates all of the Holy Sefirot when Keter-Da’at is not included. Thus, nine I am statements can correspond with the nine Holy Sefirot from Reshit-Hokmah to Malkut, or all that is revealed.

Eheieh, “I am” or “I shall be,” corresponds with Keter, and Keter is the Holy Light of the nine Sefirot emanating from it; nine I am statements, nine emanations flowing from Keter, Keter containing them, enshrouding them, and they containing, enshrouding, Keter, the concealed of the concealed.

Eheieh is the Essential Name of the Holy One, the very essence of the Great Name of Yahweh, and it is Keter of Atzilut; but when this most Holy Name is spoken by the Messiah, it is Da’at of Atzilut, for as we know and understand Da’at is all that is revealed, actualized and realized, of Keter, and when Yeshua Messiah embodies the spiritual realization corresponding with Eheieh, full conscious unification with the Holy One, Eheieh becomes revealed in full, concealed in Adonai Yeshua Messiah.

In general the Sefirah of Tiferet of Atzilut corresponds with the Messiah, but the inner aspect of the Messiah corresponds with Da’at, for in the Holy Kabbalah as taught by many mekubalim Da’at is called “Moshenu/Messiah,” hence the enlightenment of the Anointed One. The I am statements in the School of St. John point to this holy mystery of the Messiah as the embodiment of Da’at, the full knowledge of God.

According to the Holy Kabbalah, stemming from a vision of the prophet Daniel, the Messiah emanates from Atik Yomin, the Ancient of Days, which is Keter of Keter of Atzilut, and from Atik Yomin, naturally, nine lights shine, which form Arik Anpin, and these in turn emanate and give rise to all of the other Holy Partzufim, Abba, Imma, Zer Anpin and Nukva, and all of those contained within them.

Contemplating nine I am statements of the Messiah, we may contemplate a passage from the “Lesser Holy Assembly,” a deeply esoteric segment of the Zohar:

“When it was complete, he emitted nine lights that shone from within it, and the rays of these lights shone from within him like a lamp from which the light spreads on all sides. When one gets nearer to the light that emanates from within it, one finds only the lamp itself. It is the same with Atik Kadisha (the Ancient Holy One), the Supernal Lamp, the most hidden of all hidden things. One finds only the lights emanating outward, which are both revealed and hidden. Because they are called the Holy Name, they are all one.”

The I am statements, counting nine, express this secret mystery and indicate the Soul of the Messiah as the emanation of the Holy Lamp, Atik Kadisha; these lights, these rays, shining among us in Adonai Yeshua Messiah, realized in the Lamb of God, the great tikkune (Tikkune Gadol) being accomplished in him.

That there are nine I am statements alludes to this mystery of nine Holy Emanations from the Supernal Crown, but if we look into the statements themselves, all speak of the Messiah as the Middle Pillar of the Tree of Life. As an example, “Before Abraham was, I am.” Abraham corresponds with Hesed, and as we know Hesed of Atzilut corresponds with the first day of creation; “before Abraham was” therefore indicates Da’at. Taking another example, “I am the light of the world,” clearly indicates Tiferet, and considering yet another, “I am the good shepherd,” indicates the Holy Tzaddik, which is a cognomen of Yesod. Again and again the I am sayings speak of the Messiah as the embodiment of the presence and power of the Middle Pillar, and beginning with “I am” each saying points to Keter, the head of the Middle Pillar. Keter, of course, contains all of the Holy Sefirot, and therefore the Soul of the Messiah not only contains the spiritual power of the Sefirot of the Middle Pillar, but all of the Holy Sefirot, hence the spiritual power of Hesed-Mercy and Din-Judgment. The Middle Pillar, however, is the Pillar of Compassion, and therefore salvation, and it is the Path of the Great Ascension, the Way.

As we know, the Holy Sefirot are within us, as well as beyond us, and the power of the Sefirot manifests as the interior stars in the subtle body, while the Three Pillars are the three main channel-ways, solar, lunar and “stellar,” or the central channel. “I am” corresponds with the crown star on top of the head, and in the awakening of the serpent power it is uplifted through the central, or middle channel to the crown star and brought into repose in the crown, and this opens the way for the full breakthrough into supernal or Messianic consciousness, the realization of the Divine I Am, or conscious unification. The Gospel of St. John has much to say concerning the awakening and uplifting of the serpent power, and the nine I am sayings are intimately connected to these teachings.

In the Christian Kabbalah this holy gospel is very rich, a grand wisdom treasury, and it runs very deep – just when on thinks they are intimately acquainted with this gospel, in that instant it is as though a whole new gospel appears as they find yet another layer of interpretation and meaning. At the same time it is a most beautiful literary work, and it does stand among the greatest scriptures of the world wisdom traditions, akin to works like the Gita and Diamond Sutra. It is truly amazing!

May we be blessed with ever-greater Habad of the Messiah through Divine Grace. Amen.

Peace be with you!
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Gospel of the Divine I Am

#3 Postby Meg » Thu Dec 15, 2011 9:30 am

Shalom Tau Malachi, Elder Gideon and all,

Shabbat Skype on the Gospel of St John was a transcending event for my newbie-esque self.

Enlightened by the discource on Eheieh the "I Am" so enriched my understanding especially as the crown of the Middle Pillar. "I shall be that I shall be". " Yeshua speaks from a union so profound as it emanates from the supernal light of God Most High. Thank you Elder Gideon.

Speaking of transitions that Shabbat, in the season of the Holy Mother and Child, Sister Sheryl was also amazingly inspired, supremely eloquent and lightening quick through out, especially with her responses to the "nativity scenes" in St Johns Gospel!! Transitions, change in consciousness, birth, we are all in a way "I Am" in what we are being and becoming, our union with Yeshua through the light presence and light power.

I'm wondering about the three-fold divine order of outer, inner and secret dimensions. I know of grades of initiation cooresponding to grades of enlightenment. Does this order get even grander as to apply to everything else from the olamot and sefirot, as in mundane human interactions here in Malkut? And the light transmission is involved here with the "three bodies of truth, glory and enamation", grades of light transmission?

In this season of "The Word made Flesh" we pray for our own, others, and everyones own nativity. Abiding in the Womb.
I humble submit as a fervent neophyte.

Blessings in the Light of the Messiah
Alta

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YHVH Elohenu YHVH

#4 Postby Elder Gideon » Sat Dec 17, 2011 12:30 pm

Greetings Friends!

Your awe Meg, is mine as well. What for Taoists is the Tao and for Greeks is the Logos, is for early Christians Messiah: An exhaustless, cosmic principle transcendent of any one individual, and yet is the very foundation of every individual in whom its recognition is realized, even embodied. For us, Yeshua accessed this completely and perfectly, which is why we call him Adonai, Sovereign, worthy of all praise and adoration.

Surrounding the nativity of this principle are those irresistible events narrated in the Gospels of Matthew and Luke. Even as a child watching A Charlie Brown Christmas I'll never forget Linus' response to Charlie Brown who was confused by the commercialism of Christmas, shouting, "Is there anyone who knows what Christmas is all about?" Do you remember? Linus on the auditorium stage, simply telling the Nativity according to St. Luke?

www.youtube.com/watch?v=DKk9rv2hUfA

The same scene ends with Charlie Brown gazing up under a starry, winter night sky, which is very much the essence of the Nativity according to St. John's prologue, narrating the Nativity of the Cosmic Christ. Whether the enlightening potential indwelling a newborn infant or the cosmos itself, we are infinitely blessed by micro- and macro-perspectives of the Nativity of Christ indwelling and Christ Cosmic.

The Light Continuum, from its inmost formlessness gradating into physical, tactile form, is articulated in our Christian Kabbalah as the Threefold Sanctuary of Christ: Secret, Inner, and Outer. About this, much has been written. Perhaps the most essential presentation of this teaching occurs in Tau Malachi's Gnosis of the Cosmic Christ in the chapter exploring the sefirah Hesed, pgs. 158-160. In scripture, I was stunned some years ago to find in none other than the Acts of John a revelation from the Risen Savior of this Continuum of Christ in three-fold manifestation: Logos, Adonai, and Yeshua:

And so speak I, separating off the manhood. Perceive thou therefore in the first place of the Logos; then shalt thou perceive the Lord, and in the third place the man, and what he hath suffered. http://www.earlychristianwritings.com/text/actsjohn.html

What's more, the three-fold sanctuary is arrayed by its square, the product being nine, meaning a matrix three by three:

Body of Truth____________Tzaddik___________Yeshua Messiah
Body of Glory_______Light Transmission_______Holy Gospel
Body of Emanation_______Holy Bride_________Circle of Companions



The unity and totality of these nine, like the nine I am statements elucidated by Tau Malachi above, is one, as Keter-Eheieh is one. The singularity from which flow the I am statements is quite stunning to me as I read and re-read what Tau Malachi offered in response above, deepening our access to profound moments as this from St. John:

"I ask not only on behalf of these [my disciples], but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me." (John 17:20-23)

This oneness with and by which Yeshua prays for his closest disciples is teaching me of the deeper dimensionality of the source of his I am statements. This oneness with the Father of all is the culmination of the Sh'ma:

Sh'ma Israel: YHVH Elohenu, YHVH Achad.

Hear, O Israel: the Lord our God, the Lord is one.

The very practice of the Sh'ma has threefold internal kavannot, like the Threefold Body of Melchizedek:

"Sh'ma Israel," visualizing the whole earth and oneself radiant with holy, hidden light;
"YHVH Elohenu," visualizing a great source of light above us into which all of this illuminated below is dissolving;
"YHVH Achad," visualizing the great source of light itself dissolving into no-thing.

Tau Malachi, you said above, "Eheieh is the Essential Name of the Holy One, the very essence of the Great Name of YHVH." What have we here then, in this unity between

Eheieh Asher Eheieh

and your recently commenting upon the Sh'ma when it says,

"YHVH Elohenu YHVH"?

Gratefully,

Elder Gideon+

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#5 Postby Phillip » Mon Dec 19, 2011 8:05 am

Shalom All!

Yes, if I may piggy-back on this question Elder Gideon, I am also curious if there is something revealed between the two YHVH in the sense of the three-fold body as you mention, which perhaps you were alrealy implying in your question here... is this connection; EHYH (Truth) YHVH (Glory) second YHVH (emanation), and can the same be said of any such dual occurances of YHVH, such as in the thirteen attributes of Mercy in Exodus?
Phillip

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The overwhelming force of I Am

#6 Postby JamesNielsen570 » Fri Dec 23, 2011 1:18 pm

Greetings to you all!

I have recently been reading The Yoga of the Christ by Ravi Ravindra and I have come to point where he speaks directly to the meaning and force behind the divine name of I Am. This is an example of the name not given as one of the nine uses of the divine name in the original post. Throughout his book he mentions frequently about the true meaning behind Yeshua's true self being the divine name of I Am and also quotes the Gospel of Phillip that points to a contemplation of the threefold body of Christ. In his book he starts with the arrest of Yeshua.



4 Jesus, knowing all that was going to happen to him, went out and asked them, “Who is it you want?”

5 “Jesus of Nazareth,” they replied.

“I am he,” Jesus said. (And Judas the traitor was standing there with them.) 6 When Jesus said, “I am he,” they drew back and fell to the ground.

7 Again he asked them, “Who is it you want?”

“Jesus of Nazareth,” they said.

8 Jesus answered, “I told you that I am he. If you are looking for me, then let these men go.” 9 This happened so that the words he had spoken would be fulfilled: “I have not lost one of those you gave me.”[a]

http://www.biblegateway.com/passage/?se ... ersion=NIV

Then from the Gospel of Phillip

'Jesus's Names

'The Apostles before us used the names Lesous Nazoraios Messias, Which means "Jesus the Nazorean, the Christ". The last name is "Christ" the first name is "Jesus," and the middle name is "Nazorene." Messias has two meanings "Christ" and "measured." In Hebrew "Jesus" means redemption. Nazara means "truth," and so "the Nazarene" means "truth." "Christ" has been "measured," thus "the Nazarene" and "Jesus" have been measured out.'

Then in Ravi Ravindras' comentary he mentions the show of force displayed in the divine name by "those who had come arrest him.....stepped back and fell on the ground" This to me suggest more of an open secret of the truth of Christ.

This is the contemplation I have been shown regarding this Holy name and I felt the timming was uncanny with the creation of this thread.

Blessings and Shalom!
James
"May the LORD answer you when you are in distress; may the name of the God of Ya'akov protect you;" Palms 20:1

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Anoki Hu

#7 Postby Tau Malachi » Sat Dec 24, 2011 11:59 am

Greetings and blessings in the light of the Messiah!

If we contemplate this concealed I am saying of Yeshua in Hebrew it can be read as Anoki Hu, “I am he,” and it becomes a delightful contemplation. Anoki, of course, is the first word of the First Commandment, and in the Pistis Sophia “First Commandment” is often used as a name of God, the True Light, or the Father. The First Commandment corresponds with Keter, as does the final Beatitude regarding the “light of the world.” Interestingly enough, Anoki shares the same root as Enoch, who, according to Jewish legends, was taken up by God in divine rapture and translated into the archangel, Metatron, and Metatron is the emanation of Keter in Beriyah. Hu, or “He,” is often a term used for Metatron in teachings of mekubalim. Anoki Hu, or “I am he,” on an esoteric level points to Keter.

“I am he,” though, holds further mysteries. “I am” may be viewed as pointing to Eheieh and “he” as pointing to Adonai, and we may say that Adonai is a “measured” manifestation of Eheieh, that which becomes embodied of Eheieh. Interestingly enough, if we add the numbers corresponding with Eheieh and Adonai they equal Elohim, which is the Name of God used in creation, occurring thirty-two times in creation. Thus, the saying can also point to Elohim.

According to the Zohar, Elohim is established at three places on the Tree of Life, Binah and Gevurah, but also Malkut, for Malkut is called “Elohim” rather than “Adonai” at times, reflecting certain mysteries of the Kingdom.

We can also say, excluding the duplication of "I am the light of the world," "I am he" holds the total of I am sayings at nine. However, considering "I am the light of the world" spoken in two different contexts, adding the concealed I am saying, "I am he," brings the total to ten. Though "I am he" is repeated, only the first time does it move force effecting those hearing it, and so it is counted once.

Contemplating “I am he” these were some thoughts that arose.

May we remember the Holy One of Being, and abide in conscious union. Amen.

Peace be with you!
Last edited by Tau Malachi on Sat Dec 24, 2011 1:38 pm, edited 1 time in total.
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Threefold Body and Holy Names

#8 Postby Tau Malachi » Sat Dec 24, 2011 1:12 pm

Greetings and blessings in the light of the Messiah!

When we contemplate Eheieh Asher Eheieh, and Yahweh Elohenu Yahweh, and we contemplate the mysteries of the threefold body of the Messiah, or Melchizedek, first we must understand that there are countless gradations of the threefold body, and we may say, there is the manifestation of the threefold body in this world of various gradations and there is the manifestation of the threefold body in the World to Come in various gradations, all according to the realization of Eheieh-Amet (I Am, or Truth).

This mystery of various gradations of the threefold body is in the gospels, for as we know and understand Adonai Yeshua Messiah was manifest in threefold body throughout his earthly ministry, his appearance in the world corresponding with a body of pure emanation. Yet, undergoing the crucifixion and resurrection, in the resurrection a threefold body is generated and arises of a superior grade, a grade far greater than ever generated before in this world. In essence and nature the threefold body in his earthly ministry and in the resurrection are the same, and yet they are also different, distinct from one another, a greater supernal realization being embodied in the resurrection, all in a great and supreme mystery.

Here we may say, Eheieh Asher Eheieh corresponds to the reality of the threefold body in its essence and nature, or its inmost manifestation; hence, in the World to Come. Yahweh Elohenu Yahweh corresponds to the threefold body in all of its many and diverse emanations throughout space-time, in this world, and all realms, worlds and universes of sentient existence, all abiding in the Sacred Unity of the inmost essence and nature.

It is given that we can speak a secret mystery of three Names. Eheieh Asher Eheieh, this is the realization of the threefold body corresponding with Keter-Hokmah-Binah (or Habad). Yahweh Elohenu Yahweh is the realization of the threefold body corresponding to Hesed-Gevurah-Tiferet; Adonai Yeshua Messiah indicates the realization of the threefold body corresponding with Netzach-Hod-Yesod, embodied in Malkut.

Another teaching in conjunction with this is as follows. Eheieh Asher Eheieh corresponds with the threefold body contained in the body of truth, Yahweh Elohenu Yahweh corresponds with the threefold body contained in the body of glory, and Adonai Yeshua Messiah corresponds with the threefold body contained in the body of emanation.

There is also this teaching with these Holy Names: Eheieh, Yahweh, Adonai, threefold body corresponding with Keter, Tiferet and Malkut, body of truth, body of glory and body of pure emanation in Being; Asher, Elohenu and Yeshua, appearance of the threefold body as the vehicle or process of realization, in Becoming; Eheieh, Yahweh and Messiah, the fruition of Coming into Being, or full enlightenment and liberation.

Apart from a contemplation of these two Holy Names joined with the threefold body, however, in the Kabbalah they indicate two gradations in the unification of the Holy Sefirot, and likewise indicate tikkunim of Partzufim. Thus there are entirely different teachings associated with Eheieh Asher Eheieh and Yahweh Elohenu Yahweh, as reflected in the Zohar.

There is, no doubt, much more than might be discussed concerning these mysteries, but here I’m inclined to pause, waiting upon the Holy Spirit, and waiting to hear what might stand out to others from these thoughts of correspondence with the threefold body.

Abiding in the Threefold Sanctuary of Grace may we be uplifted by Hayyah Yeshua to stand among the living ones, the righteous in the World to Come. Amen.


Peace be with you!
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Being, Becoming and Coming into Being

#9 Postby Elder Sarah » Sat Dec 31, 2011 10:33 am

Shalom!

Thank you Tau Malachi, Elder Gideon and Brother Phillip for drawing out a very beautiful contemplation!

In sitting with the correspondences you have laid out I am finding a very wild perception begins to arise which begins to radically shift any present concepts regarding the process of Being, Becoming and Realization or Fruition of Coming into Being.

As was laid out Eheieh Asher Eheieh is the Three-Fold body in Truth, Yahweh Elohenu Yahweh is the Three-Fold Body in Glory, and Adonai Yeshua Messiah is the Three-Fold Body in Emanation. From this, the teaching was given that we can contemplate these interrelated, corresponding each of the first Holy Names listed, each of the second Holy Names listed and each of the third Holy Names listed. This puts Eheieh, Yahweh and Adonai together, Asher, Elohenu and Yeshua together and Eheieh, Yahweh and Messiah together. Laid out in this pattern, the first grouping is said to be the Three-Fold Body in Being, the second grouping the Three-Fold Body in Becoming and the third grouping the Three-Fold Body in the Fruition of Coming into Being.

Lord Willing we can combine these two teachings, a wonderful dance begins to arise. Within the Three-Fold Body in Truth is embedded an aspect of Being, Becoming and Fruition of Coming into Being, so that through Asher, Eheieh becomes realized as Eheieh. Within the Three-Fold Body in Glory, through Elohenu, Yahweh becomes realized as Yahweh. Within the Three-Fold Body in Emanation, through Yeshua, Adonai becomes realized as Messiah.

Given we can then combine these two teachings with the connection spoken of regarding the Sefirot on the Tree of Life a most curious configuration begins to arise. In Eheieh Asher Eheieh are Keter, Hokmah, and Binah. In Yahweh Elohenu Yahweh are Hesed, Gevurah and Tiferet. In Adonai Yeshua Messiah, Netzach, Hod and Yesod embodied in Malkut.

First, something I never really contemplated comes up, in the Supernal Triad Keter is ordered first, all is arising from this sphere. In the Moral and Action Triad the arising of the middle pillar shifts, this shift leads to Tiferet and Yesod arising as a culmination of the pillars of mercy and severity. In other words, in the Supernal Triad the Middle Pillar comes first and in the Moral and Action Triads the Middle Pillar is the fruition.

Because of this configuration, applied to these Holy Names mentioned, something very curious happens. Taken back to the second mention of these Holy Names, Eheieh Yahweh and Adonai, Asher, Elohenu and Yeshua and Eheieh Yahweh Messiah can we connect the following Sefirot?:

Eheieh with Keter, Yahweh with Hesed and Adonai with Netzach. Asher with Hokmah, Elohenu with Gevurah and Hod with Yeshua. Eheieh with Binah, Yahweh with Tiferet and Messiah with Yesod.

If this is applicable, this begins to say something of the movement mentioned, this Being, Becoming and the Fruition coming into Being. Being moves from Keter to Hesed to Netzach. Becoming then moves from Hokmah to Gevurah to Hod. The Fruition, coming into Being moves from Binah to Tiferet to Yesod. The pattern then arising is one from Keter, the head of the middle pillar to the two Sefirot in pillar of Mercy, and this is Being. Then, in Becoming, an arising from Hokmah to the two Sefirot in the Pillar of Severity. Finally, in the Fruition in Coming into Being, an arising from Binah to the Two Sefirot in the Middle Pillar.

Put in other words, if the pattern stated above is correct, we see a movement in Being or Body of Truth from the top of the Middle Pillar to the Pillar of Mercy, then in Becoming from the Top of the Pillar of Mercy to the Pillar of Severity, Then the Fruition of Coming into Being is from the top of the Pillar of Severity to the Middle Pillar. What this pattern becomes is a raying out of the Middle Pillar from Keter, this raying out brings the Pillar of Mercy into being which then brings the Pillar of Severity into being, this then leads to the arising of the completion of the Middle Pillar. This completion leads to the arising of Malkut.

If these correspondences are correct, what begins to arise is a contemplation of Ratzon, the Will of the Holy One. The Will of the Holy One is founded at the head of the Pillar of Compassion and established in Mercy. In order for creation to arise there must be retraction. This restriction happens first within the Holy One and then as creation arises, this restriction happens within creation. Somehow, this restriction, this realm of becoming, allows Gods Mercy into creation, joins the Pillar of Mercy with the Pillar of Severity. In this joining the Middle Pillar arises, the reception of Keter into Malkut, the Fruition of Coming into Being!

Through the Grace and Mercy of the Holy One of Being, May Being come into Being!

Many Blessings and Shalom,
Sarah+

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I Am: Habad

#10 Postby Tau Malachi » Sat Jan 21, 2012 10:52 am

Greetings and blessings in the light of the Messiah!

If we contemplate the threefold body corresponding with the Supernal Triad, in its manifestation it would correspond with Habad, Hokmah-Binah-Da’at, and in this it would represent the same configuration as the correspondence of the threefold body to the Moral Triad and Action Triad; hence, Mercy, Severity and Compassion. Thus, on all levels the very same pattern repeats itself, the same order being present.

This correspondence is given in the Zohar, in early discussions of Bereshit/Genesis, for we are taught that Asher, “Who,” corresponds with Binah, which plays upon the cognomen Mi, “Who,” for Binah; this directly points to the truth of Habad as what is revealed and known of the Concealed of the Concealed, Keter.

Contemplating the truth of Eheieh-Keter, though, all of this is contained in Keter, but as we know Da’at is what is revealed and manifest of Keter.

The attribute of the body of truth to the Pillar of Mercy, body of glory to the Pillar of Severity and body of emanation to the Middle Pillar becomes very intriguing. It hints at certain experiences of inner gradations of Light Transmission that reveal a completely non-linear, meta-dimensional reality in which the distinction between formlessness and form vanishes, and the distinction between the eternal realm/being and space-time/becoming vanishes; hence, it hints at certain deeper mystical experiences that transcend mental consciousness and words, or rather hints at truths communicated through mind-to-mind and heart-to-heart transmissions beyond words.

Peace be with you!
Tau Malachi

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Sefirot of "I am"

#11 Postby Elder Gideon » Sat Apr 06, 2013 10:44 am

Shalom!

In a study of partzufim, I was brought to this post from some time ago, with a renewed interest in these ten I am statements as kavvanot of the ten sefirot to which they may point. Needless to say, these I am statements may find themselves in many mysteries of other sefirot. Given the elaboration of, "I am he," which Tau Malachi corresponded with Malkut, I'm exploring the I am statements in the order they appear from Keter to Malkut for a contemplation which invites interaction. It's remarkably clean and easy to see!


Keter: I am the bread of life. John 6.48

Hokmah: I am the light of the world. John 8.12

Binah: Before Abraham was, I am. John 8.58

Hesed: I am the light of the world. John 9.5

Gevurah: I am the gate. John 10.9

Tiferet: I am the good shepherd. John 10.11

Netzach: I am the resurrection and the life. John 11.25

Hod: I am the way, and the truth, and the life. John 14.6

Yesod: I am the true vine. John 15.1

Malkut: I am he. John 18.6




Praise be the Human One, for pitching a tent, and dwelling among us!

Elder Gideon

Tau Malachi
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Re: Gospel of the I Am

#12 Postby Tau Malachi » Mon Apr 29, 2013 11:41 am

Grace and peace to you in Hayyah Yeshua!

Your teaching, dear brother, on the natural correspondence of the “I am statements” of Yeshua Messiah to the Holy Sefirot is lovely. In much the same way as the correspondence of the Beatitudes with the Sefirot, counting “you are the salt of the earth” and “you are the light of the world” among them, provides a way to contemplate esoteric mysteries associated with these sayings, so the attribute of these holy utterances of I Am with the Sefirot invoke wonderful contemplations, penetrating deep mysteries.

First, as I’ve shared elsewhere, “I am he,” which is spoken twice may be attributed to Keter and Malkut, to Keter in the sense of the Messiah concealed in unification with El Elyon, or as infinite Divine Potential, to Malkut in the sense of the Messiah revealed, fully embodied, or as the Divine Actual, the Divine Action of the Gospel. Although revealing himself as the Messiah to the Samaritan woman at the Well of Jacob, at this point in the gospel the Messiah remains concealed, the greater Light-presence and Light-power of the Messiah remaining in potential; engaging in Light Transmission with this holy woman, the Pleroma of Light within the Messiah remains mostly hidden. Through his self-offering in the crucifixion, however, which opens the way for the resurrection, so the revelation of the greater Pleroma of Light transpires, the appearance of the Risen Messiah; hence, “I am he” corresponding with Malkut-Kingdom, or Shekinah.

Adonai Yeshua speaks this I am statement in secret, in private, to the Samaritan woman when they are alone, but then on the eve of his arrest, and the passion and crucifixion, he speaks it openly for all who are present to hear, and when he does so, something of the Great Presence and Power that is in him is revealed – the force of the Kingdom of God, or Pleroma of Light.

As we know, “I am” may be understood as Anoki or Eheieh, both of which are attributed to Keter-Crown, and therefore ten utterances of I am may be understood as the drawing down of the spiritual power of Keter through all of the Sefirot, or as the invocation of the inmost spiritual power, or Holy Light, of each Sefirah. In our Christian Kabbalah it is said that the spiritual powers of the Sefirot form the Body of Light of the Risen Messiah, and so we may understand the I am statements as powers of that Threefold Body. Anoki is considered a Name of God, one that shares the same root as Enoch (Initiate), and it is the first word of the First Commandment, and as we know, in esoteric gospels the Living Father, or God, the True Light, is called the “First Commandment,” and it is said that the Father emanates in the form of the Dove, the Spirit of the Messiah incarnating in Adonai Yeshua – this is Anoki. Eheieh is the Name of God spoken to Moses at the burning bush, opening the way for the Great Exodus. The masters of the Way have said that it was the intention of Yahweh that the Messiah come and the True Exodus be manifest, but Moses was not able to receive the full anointing with Supernal Light and Truth, the Spirit of the Messiah; thus the Way of the Great Exodus was not opened until the appearance of the Risen Messiah, and the revelation of the Great Ascension in him. The power of the Great Exodus, or Great Ascension, in the Messiah corresponds with Eheieh.

With each I am statement we can read Anoki or Eheieh, and in truth with each the two Names of God are interwoven, or so the masters of the Way have taught us.

Now, “I am the bread of life” corresponds with Keter, indeed, for Keter is the first Sefirah, and is inseparable from Ain Sof, the source and sustenance of the Tree of Life, all the Holy Sefirot and Netivot throughout the Olamot. This is true. Yet, as we know, Keter never appears in any Olam, but rather, Hokmah is called Reshit, the “point beyond which nothing is knowable,” and Da’at holds the place of Keter, and is what is revealed and known of that inmost Presence and Power of the Most High (Elyon); therefore, we may also attribute “I am the bread of life” to Da’at, and in this we may understand that the nature of the bread of life is knowledge of God. The knowledge of Yahweh Elohim, the Lord God, that came through Moses, as we know, was partial and incomplete; Moses did not embody, incarnate, the Spirit of God (Ruach Elohim) in full, and on account of this the law was revealed and given, not the gospel and grace, or eternal light and life. Adonai Yeshua, however, did embody the Spirit of God in full, and was unified with God, the True Light, and therefore the gospel and grace was revealed and manifest in him and as him, the full knowledge-da’at of Yahweh Elohim, Shaddai. This corresponds with, “You who have seen me have seen the Father,” and with the Name of the Messiah in the Second Coming as the “Great Amen,” Amen Gadol.

“I am the light of the world”
corresponding with Hokmah and Hesed becomes a very deep contemplation. First, in correspondence with Hesed, as we know Hesed corresponds with the first day of creation on which God said, “Let there be light.” According to masters of the tradition, this is the holy light “stored up for the righteous” (tzaddikim) in the End-Of-Days, or World-To-Come. The dual attribute to Hesed and Hokmah, however, teaches us that the nature of this holy light is primordial and supernal – eternal, preexisting creation, and enduring when creation passes into cessation. This I am utterance speaks to true salvation, or the enlightenment and liberation of souls, through the recognition and realization of their true essence and nature, the Holy Light, and their full conscious reintegration with the Light Continuum (Yahweh). Thus, the salvation of living spirits and souls does not come merely through belief in the Messiah, but through conscious union with the Messiah, and knowledge of the Messiah, in El Elyon, God Most High.

“Before Abraham was, I am” corresponds with Binah, indeed, and this points to the mystery of the Messiah who was with God, and who was God, in the beginning, and likewise points to the mystery of the appearance of Melchizedek to Abram and Sarai as an emanation of the Risen Messiah raying out in space and time, into the past as well as the future. Binah is called Depth of End in the Sefer Yetzirah, and so corresponds with the future and the End-Of-Days, and yet with this I am statement the Master speaks of the Messiah in the ancient past, and points to the Spirit of the Messiah being within and behind all revelation to humanity in this world from the very beginning. As we know, Abraham and Sarah correspond with Hesed, and Binah precedes Hesed, Hesed emanating from Binah; hence, “Before Abraham was, I am,” literally! Also, with this I am statement we may contemplate the mysteries of the Holy Mother and Child, and the Upper Shekinah embodied in the person of the Master, for Binah is Imma, Mother, or the Upper Shekinah.

We may also say that “before Abraham was, I am” corresponds with the truth of the appearance of the Messiah as Pure Emanation, “without sin.”

“I am the gate” corresponds with Gevurah, or Din, Judgment, for through the gate souls may be received and may enter into the true kingdom of heaven, or they may not be received and may be kept out and turned away from the kingdom of heaven. This is Judgment, but it is also Mercy, for until a certain point in the development and evolution of souls they cannot enter into the experience of enlightenment and liberation, but rather they need to continue in the gilgulim until they are ripe and mature. A “gate,” of course, indicates transition, and as we know, the sixth heaven, Makom, corresponds with Gevurah, and the experience of this heaven is a vision of the universe, all creation, passing into destruction. If and when a soul can abide in this vision, and remain conscious in transition, then that soul may pass into the seventh heaven, and may realize the true kingdom of heaven, the eighth heaven from which the Messiah emanates. As the “gate” the Messiah corresponds with the presence of awareness that allows souls to remain conscious during various transitions of consciousness, and specifically that transition we call “dying and death,” when, if conscious, a soul can experience full reintegration with the Light Continuum, or Pleroma of Light, and so attain the Great Liberation. When this happens, death is not death, for the reality of bornless being, eternal life, is realized.

“I am the good shepherd” corresponds perfectly with Tiferet, for Tiferet is the very heart of the Tree of Life and is the Sefirah of the Messiah – the Spiritual Sun of God. As we know and understand, when we receive the Spirit of the Messiah, we have a true teacher and guide, the inner person, inner tzaddik, who is anointed, and the indwelling Messiah, and we must follow this good shepherd in us, living as the inner tzaddik and indwelling Messiah instruct us to live; hence, doing what is good and true, and letting our light shine. Through our communion with the indwelling Messiah we will acquire knowledge of the cosmic and primordial Messiah, and experience conscious union with God, and so experience enlightenment and liberation – the Great Exodus, the Great Ascension.

“I am the resurrection and the life,” this corresponds with our true victory, or dominion in the Messiah – eternity, Netzach, when we live as one who is reborn from above, from heaven, and follow our True Star, the Holy Light of the Messiah. Here it needs to be said, to have the resurrection when we die we must experience the resurrection in this life, while we live; receiving the Spirit of the Messiah, so we are able to see, hear, smell, taste, feel and know in the Spirit, and we are alive in the Spirit of the Messiah, having been raised from among the dead.

“I am the way, and truth, and the life” corresponds very well with Hod, splendor or glory, or surrender or submission, and in this we may recall the teachings of the Master, “Take up your cross and follow me in my way.” The Living Presence and Power of the Messiah in us becomes actual when we are willing to a full self-offering to God and all our relations, and so enact a complete and total, active and dynamic surrender to Divine Grace, following in the Way, and living the Truth, and so living the Life Divine – living in the Messiah and as the Messiah, One Anointed with Supernal Light.

“I am the true vine,” this is indeed the Perfect Tzaddik, the “foundation of the world,” Yesod; as Yesod, the Holy Tzaddik receives and embodies all influxes of the Sefirot, the fullness of the Supernal Light, and so imparts them, transmits them, to all who desire to receive and to the world. Very truly the Holy Tzaddik in the Messiah is like a “pipeline” or “vine” of all blessings and spiritual empowerments, the life of the spiritual Community of Israel, or the Living Body.

“I am he.” The Messiah is inseparable from Malkut, the Kingdom of Heaven, or Kingdom of God, and is the kingdom come, embodied; hence, “I am he” (Hu), which is to say, Adonai. As we know, the First Appearance of the Messiah is in the person of Adonai Yeshua, and the Second Appearance of the Messiah in Glory is in us. And so in the fruition of our enlightenment we are also destined to speak this truth, “I am he,” destined to be and become the Messiah. This utterance of “I am he” in the Second Coming, though, corresponds with Malkut called Elohim, for from the One, Adonai, who first utters this, so a Matrix of Many, Elohim, now appears; hence, the Greater Glory of the Messiah in the Second Coming, or Second Appearance.

In closing it is given that we can speak a secret mystery concerning the first utterance of “I am he” corresponding with Keter, for in the fruition of the Second Coming, in the End-Of-Days and World-That-Is-Coming, that Divine Potential is actualized and realized; “I am he” corresponding with Keter is the fruition of the Great Ascension, and corresponds with the truth of universal salvation, the eventual enlightenment and liberation of all. Hallelu Yah! Praise the Lord!

The salvation that is in the Messiah, the Christ, is universal, and “I am he” we may read, “I am all,” or “I Am the All-In-All.”

“I am he”: Enlightened Being, Divine Being, primordial and supernal – the Bornless One!

May Anoki be revealed and known, may Eheieh be realized and embodied. Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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