Prophesy, Apocalypse, and Sacrifice

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Prophesy, Apocalypse, and Sacrifice

#1 Postby Elder Gideon » Sun Sep 09, 2012 5:31 pm

Shabbat Shalom, Tau Malachi!

The next day Yohanon saw Yeshua coming towards him and declared, ‘Here is the Lamb of God who takes away the sin of the world! (John 1.29)

When I consider how our earliest ancestors intuited sustenance manifest through an exchange in sacrifice and offering, I’ve become fascinated all over, as a beginner, by the mysteries of sacrifice necessary for the flow of prophecy anticipating their transformation in Yeshua Messiah’s conscious gift of himself, inaugurating apocalypse.

These two terms, prophecy and apocalypse, are distinct in Jewish tradition. Prophetic texts, from Amos to Malachi, are often temporal and anticipated literal events to come in varying reaches of future time. Apocalypses, such as the episodes in Ezekiel, Daniel, and Enoch, and are often eternal and seem removed from any worldly fulfillment, being greater revelations of the matrix itself. My first question concerns the distinction between prophecy and apocalypse.

My second question wishes to understand the vehicle of prophecy and apocalypse through sacrifice and offering of animals. All prophecy depended upon the Temple, the Holy Land, and the continual covenant of offering, particularly the red heifer, whose ashes could remove any sin from a navi. Apocalypse seems to depend upon Messiah, who is the True Temple, Holy Land, and New Covenant, the Lamb proclaimed by St. John, whose beheading marks this transition from prophecy to apocalypse. Are the apocalypses of Ezekiel’s opening vision and Daniel’s vision of the Ancient of Days possible outside of the Holy Land for the event of Messiah they anticipate? Why nonetheless, were animals necessary for prophecy? Furthermore, why a human one necessary for apocalypse?

Many more questions eagerly perch, cleaving to your experience of this deep mystery.

Gratefully,
Elder Gideon+

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Right offering

#2 Postby Marion » Sun Sep 16, 2012 10:30 am

Shabbat Shalom Brother!

This is a wonderful question you bring up dear Brother!
Initially what comes to mind is sacrifice as a generation of merit. I have been intrigued lately with the contemplation of how the generation of merit facilitates the generation of higher states of consciousness. It seems like this generation of merit is what sacrifice is for. In the old covenant most sacrifice was done through animal people. For in those times your livestock was your wealth. Hence it was a form of charity, giving a portion of one's wealth to God.

There is a thread with all of these sacrifices: animals, money, fasting and charity. They are all earthly things that very directly involve our body. I am wondering if this is pointing to the necessity of taking up the whole life and all of our soul, Yechidah, Hiyah, Neshamah, Ruach, Nefesh even down to the guf (body).

I was especially intrigued by your drawing out the red heifer (in Hebrew: Parah Adumah, Peh-resh-heh Aleph-dalet-vau-mem-heh)in connection to this. I found that the Red Heifer was used specifically for the purification of one who had touched a corpse. The regulations concerning this cow were very specific. It had to be entirely red. In fact, just two black hairs on the body would render it invalid. Also, there had to be no deformity or blemish and it could not have been used for work. This type of cow was so rare that according to midrashim only 9 were ever sacrificed. Midrashim also says that the 10th and final Red Heifer will be offered up by the Messiah.

The most fascinating portion on the Red Heifer is in the 8th chapter of the Epistle of Barnabas. Where he directly equates Yeshua with the Red Heifer. Hence what is said by Yochanan of Yeshua: "‘Here is the Lamb of God who takes away the sin of the world!" (John 1.29) Yeshua's perfect sacrifice also seems to be alluded to in Daniel where he says: "Many shall be purified and be made white as snow." Dan. 12:10 and also in Isaiah and where it says: "Though your sins be as scarlet, they shall be as white as snow." Isa, 1:18.

Sacrifice and offering tips the balance in Asiyah from severity to Mercy. This is how it can be said that through the crucifixion and resurrection Yeshua took away the sins of the world.

Blessed be the One who was and is and is to come! Blessed be the Messiah who shows us Mercy!

Blessings and Shalom!

Marion

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Perfect Thunder Intelligence, Apocalypse & Prophecy

#3 Postby Tau Malachi » Fri Sep 21, 2012 12:34 pm

May the grace and peace of the Messiah be with you!

This is a very deep and esoteric subject, and we must pray for understanding. No doubt it will take some time to unfold this contemplation through an ongoing discussion, but here there is a good beginning, and we can extend the contemplation a little bit, and see where the Holy Spirit carries us.

May the Spirit of the Messiah illuminate us concerning these mysteries, granting us insight. Amen.

Prophecy and apocalypse (revelation), these are the two movements of Ruach Ha-Kodesh, the Holy Spirit, giving us dreams and visions, illuminating us and guiding us, uplifting our soul to Habad, wisdom, understanding and knowledge; and we may say that prophecy and apocalypse are mystical experiences of nearness to God, and are an experience of deep communion with God, and with the spirits of tzaddikim and maggidim, or “saints and angels.”

On the most basic level, concerning prophecy and apocalypse we can say this: Prophecy is the revelation of God’s will and word on earth, and apocalypse is the revelation of God’s will and word in heaven; prophecy is of This World, and apocalypse is of the End-Of-Days and World-To-Come. Thus, in general, through prophecy we receive guidance and instruction concerning the Life Divine in This World, and revelations of the will of God in This World, and through apocalypse we receive knowledge and understanding of the Life Divine in the World-To-Come. These, in truth, cannot be separated from one another, but they are completely interwoven with one another, and they are not two, but are one grand revelation of the Divine, on earth and in heaven, and beyond. Indeed, for it is the Life Divine in This World that generates the Life Divine in the World-To-Come, and likewise, the revelation of God on earth and in the heavens is completely interdependent and interconnected, as is the realization of God’s will on earth and in heaven, each depending upon the other.

Here it must be said that there is a great misconception concerning prophecy, as well as apocalypse, for very often it is taken in literalism, as though literally speaking of events in This World, and as though prophecy is somehow “engraved in stone,” fixed or static, and cannot change. That’s quite the opposite of what prophecy is, however, for in fact it is revealing the play of spiritual forces, energy-intelligences, within and behind what’s transpiring, and revealing God’s will and word within and behind what’s transpiring, and the purpose is guidance, and the imparting of knowledge, understanding and wisdom through which there can be a change in the balance of spiritual forces, and a change in the play of fate and fortune, or what transpires. As such, prophecy not only speaks about a given time and place in This World, but holds teachings and guidance throughout all time, relevant in any time and place as long as This World remains. Likewise, we may say the same thing of apocalypse, it is not just a literal account of the end-times, but rather it speaks of an ongoing process of creative evolution and the revelation of the Divine through which the Divine Intention will be fulfilled, and also empowers conscious evolution and conscious change, knowledge and understanding of how to draw ourselves into alignment and harmony with the Divine, and how to discern between spiritual forces, and so choose what is good and true, or righteous. We are, in effect, co-creators with God, and the power of the Creative Spirit in us is made known through prophecy and apocalypse, as well as guidance as to how to direct and use the great Divine Power that is in us according to God’s will, as God ordains.

In terms of sacrifices needed for prophecy, or apocalypse, there are, in fact, two actions involved. The first, and perhaps foremost, is for purification; hence the various “sin offerings,” the greatest of which was the red heifer, removing impurities. As we see in the law, there is a focus upon purity, or what is “clean” and “unclean,” and to come before God, and draw near to God, there must be a state of purity, and yet more, holiness; one must be clean, pure, and set apart, oriented not to This World, but to the Kingdom of God, and God’s righteousness, God’s word and God’s will, in submission, or self-negation. The greater the gradation of luminous dream or vision in prophecy or apocalypse, the greater the self-purification, or self-negation, that is needed; self-cherishing and self-will must be brought into cessation, and with it, desire and fear in self-cherishing. Instead of one’s own will, one’s own self-interest and self-glorification, there must be a desire for God’s word and will, and the glory of God’s Sovereignty, God’s Kingdom. The second, joined with this, while purifying the soul of sin, or negative karma, so there is a need for the generation of righteousness, positive karma and merit, a self-offering and self-consecration to God and the Kingdom of God. We see this, for example, with Elisha, when after Elijah throws his mantle over Elisha and calls him to follow in the way of the navi, prophet, he makes an offering of his oxen, his prized possessions, in a give away, and then follows after Elijah, becoming his protégé and eventual successor as Baal Shem, Master of the Name. These two actions, self-negation and self-offering, or purification and consecration, go hand-in-hand together; but purification precedes self-offering, for all that is offered up to the Lord must be pure and clean, righteous.

There is something more to be said concerning sacrifice, or corbin, for this word in Hebrew begins with Koof and ends with Nun final, and as such the tail of the first and last letter goes below the base line of the Hebrew script; as we learn in the Holy Kabbalah, the letters that go below the line feed the Other Side, the dominion of the klippot, archons and demons. In terms of a sin offering, the blood sacrifice is not so much to Yahweh, but rather it is pacifying, enriching and subjugating the forces of the klippot, removing their dominion and their cords that bind, allowing the prayers and invocations of the navi, the seer, to ascend, and allowing the soul of the holy man or woman to ascend, draw near, and cleave to the Holy Shekinah, and so receive Ruach Ha-Kodesh, the Spirit of Prophecy and Revelation. The offerings in give-away, or for the generation of merit, also serve in a similar way, appeasing, as it were, spiritual forces that would obstruct the ascent of prayers and the soul, and the offering of animals, much as the Gospel of St. Philip teaches, reflects the nature of the spiritual powers being satisfied, the archonic and demonic forces.

Isaiah teaches us that, in truth, Yahweh does not desire such sacrifices, and has no need of them, but rather, Yahweh desires righteousness and truth, compassion and charity, or our living as an authentic human being, or spiritual human being.

In terms of offerings for the generation of merit, or charity, we can also say this, however; God is the All-Giver, and through giving, through active compassion and charity, so we resemble God, and draw near to God in this way. As we know, the ultimate sacrifice in this regard is the offering of our very own life to God, or to the service of the Kingdom of God; it is living as an authentic human being, a spiritual human being, that is the true offering Yahweh Elohim desires, and as such, it is the embodiment of Ruach Elohim, the Spirit of God, in the human being, that God desires – the Messiah.

Once upon a time, sin offerings were made again and again, and it was never enough, for the true and perfect offering for the forgiveness of sin was not made, but all offerings were partial, incomplete, inferior, and the greater offering the Lord God desired was not given; the full and complete self-offering of the Human One anointed with the Spirit of God, embodying the Living Presence of God – the Lamb of God. No animal could enact this conscious self-offering in the love and compassion of God, but only a human being could engage in this holy sacrifice, in the Love of Yahweh and love of all people, all creatures in heaven and on earth. As we know, this is accomplished in Yeshua Messiah, and in the Magdalene, and so this offering was also taken up by all of the Original Apostles, blessed be their memory and name in El Elyon; and so there is this sin offering, once and for all time, the Blood of the Lamb, and there is this offering in give-away, or the generation of merit, once and for all time, the Body of the Lamb. Hallelu Yah! Praise the Lord!

This Sanctuary of Grace, or innate purity and perfection, however, only comes into effect through faith and love, and not through faith alone as some sort of vicarious salvation, but faith joined with love – our own self-offering, our own enacting of the Great Gesture; it is in this that we are established in the Sanctuary of Grace in full, for it is in this that we become the Holy Sanctuary, in union with the Risen Messiah.

If anyone is established in this Holy Sanctuary, so they will receive the Spirit of the Messiah, the Supernal Light, in full, and there will be the experience of prophecy and apocalypse, and yet more, there will be Supernal Habad, a Perfect Thunder Intelligence, and a direct utterance of the Living Word and Wisdom of God; hence, the thought, speech and action of Divine I Am, just as we witness in our Elder Brother, Messiah Yeshua.

As a holy apostle taught, “God became a human being so that human beings could become God”; hence, so that human beings could have direct knowledge of God, or conscious union with God. This is superior to prophecy, and apocalypse, but it accords with apocalypse, for it is true and full knowledge (da’at, gnosis) of the End-Of-Days and World-To-Come. In this we may know and understand how the Gnostic Apostolic Succession supersedes the prophetic succession, and why by some Gnostics it has been said that the “head of prophecy” was cut off with Yohanan the Baptist.

Here, though, with Messiah Yeshua, let us honor and praise the name of Yohanan the Baptist, blessed be his memory, for he also, along with Adonai Yeshua and the Original Apostles, was zealous for Yahweh and enacted a complete self-offering for the Kingdom of God.

Although the realization of Supernal Habad, or the Perfect Thunder Intelligence, transcends prophecy and apocalypse, still prophecy and apocalypse remain, and continue, for while Supernal, or Supramental, this Fiery Intelligence takes up the mental, vital and physical consciousness, transforming them, and manifesting with, in and through them. Thus, in skillful means, there are still luminous dreams and visions of prophecy and apocalypse for the people with Gnostic Apostles, as we see with Yohanan the Beloved and the Book of Apocalypse (Revelation). Like the generation of the Body of Glory and Body of Emanation from the Body of Truth, this is not for the sake of the Gnostic Apostles however, but rather it is compassion for the people, and it is for the sake of the salvation of all and the glorification of God.

Here it is given that we may speak an open secret. The direct knowing and speaking of the Perfect Thunder Intelligence corresponds with the Body of Truth, and apocalypse corresponds with the Body of Glory, and prophecy corresponds with the Body of Emanation. Contemplate this well, and understand!

Now, as has been said, there is a sin offering once and for all time, and there is an offering in give-away once and for all time; we need no other offering for ourselves, but we take up the play of self-offering, the Great Gesture, for the people and the land. Therefore we also give these offerings for the people in the Messiah, praying, meditating and engaging in sacred ceremony for the people, giving the sin offering of fasting for others, and the offering in give-away, or charity offered for the sake of others, laboring for the conditions through which Divine Grace can act and bring others into the Holy Sanctuary, and so return to God, the True Light.

Through various spiritual works, and through fasting and charity offered on behalf of others, we seek to generate merit for others, and so bring about their spiritual realization in the Messiah and El Elyon; hence, as Yeshua Messiah calls us to do, we “take up our cross” and follow him in his way, and we “love one another” as he loved us.

If anyone aspires to greater self-realization in Christ, or aspires to experience prophecy or apocalypse, healing power or wonderworking power, let them inquire of themselves why they desire these things. Is it for self-glorification, or the glorification of God? Is it to sell spiritual works and receive payment, or to be somebody, or is it to be of greater benefit and service, in love and compassion, and self-offering? This is very important, for there is a need for self-purification, self-negation, and for self-consecration, self-offering, if such things are to be good and true; as St. Paul teaches us, whatever spiritual gifts we receive, whatever realization or illumination we might experience, if it is true and good, there will be love, charity.

Here the Mother Spirit becomes silent and still, and so must I abide with her, waiting upon her.

Yahweh Elohim, we bow before you, and we rise up to praise and bless Your Name, and to give thanks to You, and we pray, let Your Spirit take us up in divine rapture, and empower us to draw many souls in ascent with us; we pray, let all be gathered into You (Atoh). Amen.

God bless you and God keep you on this Holy Day of the Feast of the Apocalypse!
Tau Malachi
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Corbin and Kadmon

#4 Postby Elder Gideon » Sat Sep 22, 2012 1:04 pm

Ma be praised for this revealing, this revelation, of prophecy, apocalypse, and Supernal Habad. May all who are willing take sanctuary in the Threefold Body of Truth, Glory, and Emanation, and know the balance beyond light and darkness!

I am most grateful, Tau, for your emphasizing the need for purification and merit in our ascent and embodiment: “These two actions, self-negation and self-offering, or purification and consecration, go hand-in-hand together; but purification precedes self-offering, for all that is offered up to the Lord must be pure and clean, righteous.” The very layers being purified in our practice of self-negation and the merit generated in self-offering allow for another question which has occupied me now for over two years. To frame the question, I must inquire more deeply into metaphysical layers of Creation, which, though fore-run on our behalf once and for all time by Lord Yeshua, continually necessitate the purification and offering of ourselves.

In regards to purification, the apostle composing the Letter to the Hebrews says that Yeshua was, “one who in every respect has been tested as we are, yet without sin.” (Hebrews 4:15) This mystery of sinlessness the Holy Spirit recently illuminated when discoursing where the same apostle writing to the Hebrews personified Yeshua himself as “hope, a sure and steadfast anchor of the soul, a hope that enters the inner shrine behind the curtain, where Yeshua, a forerunner on our behalf, has entered, having become a high priest for ever according to the order of Melchizedek.” (Hebrews 6:19-20) This image of the forerunner, prodromos, occurs only once in the New Testament, precisely here.

In the image of the forerunner is merit. While forerunners are as human as the people to whom they bring a message, the forerunner knows what the people do not. Yeshua was as human as the people relating with him, but he knew something the people did not. What he knew is that of himself, and every self, without sin. This sinlessness is his, and ours, Supernal Habad, transcending prophecy and apocalypse, the essence of the Melchizedek transmission, that of ourselves, “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Human One.” (Hebrews 7:3)

What came between the people and the full, enlightening knowledge of this Supernal Habad, required forty-two generations of faithful people making animal sacrifices. Even more so, the merit of the elect prophets negating and offering themselves culminated in Yohanon and Yeshua, the breakthrough of the Spirit of Messiah into our life wave on earth. As you drew out, animal sacrifices only partially effected purification, much, however coarse here, like making indefinite minimum payments on a credit card debt which is never paid off. I imagine animals could never pay the debt as they were neither conscious of the ignorance, the impurity, requiring their offering nor were they willing to offer their life. In other words, because they did not choose to offer their life, their offering could never fully remove sin, debt, but only stave off the debt collectors.

Contrast this with the Good Shepherd, who says, “I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.” (John 10:15-18 ) Yeshua and Yohanon’s True Will to offer themselves could only effect an eternal opening into Supernal Habad, for it was consciously intended from the very awareness of Supernal Habad. Mysteriously, to reveal what is hidden, one must intend from what is hidden to effect its revelation. To draw others near, requires the awareness of what is near.

This said, our faith that Yeshua Messiah died for the sins of the world once and for all time, has not negated the ongoing ignorance of sin and death. Still, there is impurity requiring purification. Likewise, though there is an eternal sanctuary of grace effected by Yeshua Messiah, still there is the need for the generation of merit to receive and consciously enter this shelter. I was captivated by your comment of how the Hebrew word for sacrifice, corbin, begins and ends with letters going below the line, through to the Other Side, the root of ignorance, illusion, self-cherishing fear and desire: all suffering. To sacrifice is to draw near: קרבן. There’s another word which begins and ends with the very same letters: קדמון, kadmon, ancient or primordial, as in Adam Kadmon. I’m suddenly surprised then, by what has come between us and sinleslessness; what has distanced us from our bornless nature, is precisely what necessitates purification and merit this very day.

I clearly recall the movement of the Holy Spirit two years ago celebrating the Feast of the Apocalypse while you were still physically absent, recovering in an ICU. The Mother made very clear to me that a ransom was being effected through you, that the pain and suffering of your experience was the intention of a breakthrough into greater progress transmitting light in our generation. Praying through this insight, She further revealed that if revelation of scripture and Gospel has closed or sealed, as Christian religion still claims, it is because self-offering has ceased. This means very directly that religion has replaced gnosis because there’s only a conceptual belief in the cross, without consciously taking it up with one’s body. New gospels, exorcism, healing, and all other such wonders, have ceased for lack of embodiment of the Gospel. Without the literal offering of one’s body, there cannot be embodiment of the gnosis of Messiah. Breakthrough to Supernal Habad still requires conscious ransom.

Since your swift and astonishing recovery, the gradation of teachings, the further essentialization of our tradition, and the reach of its outreach, all indicate that indeed something truly new has come through, has been accomplished, precisely by way of the ongoing mystery and necessity of ransom. What the Mother has opened through your experience we will continue to draw forth as we cleave to, and further embody, what is still happening in its event.

All of this dances around the central question of Creation itself, heaven to earth and earth to heaven, the Way through which Yohanon, Yeshua, Mirya, and all Righteous Ones established in this sanctuary of Grace have opened. Yet, it’s not done. Debts continually accrue. To preserve this Way, each generation must purify themselves and generate merit. To grow and unfold this Way into a relevant and vibrant future, requires ransom. I suppose the hub of this central question lives in the play between the words corbin and kadmon. I pray the Mother may unfold more of this literal mystery in our generation, in light of your own experience in-between, which was and is certainly a Passion, because of which, we access something new, something more of ourselves as we are in God.

Praise be She, the Woman of Light, for birthing what is new.

Gratefully,

Elder Gideon+

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entering into life

#5 Postby Elder Sarah » Sun Sep 23, 2012 10:00 am

Shabbat Shalom!

These most beautiful teachings are stirring a few contemplations I too have been entertaining for quite sometime. Praise be to you, Mother Spirit for such revelations!

I am first taken to Saying 36 in the Secret Gospel of Mary,

Mary said, “One who clings to the world, clings to a corpse, and one who clings to a corpse is unclean. There is a rite of purification for one who becomes unclean by touching a corpse, but first one must let go of the corpse and seek life.”

What stands out particularly is that specifically, as Marion spoke, the ashes of the Red Heifer brought purification to what was considered most unclean, touching a corpse. At the same time, these ashes were offered for the sake of Prophesy. There appears a simultaneous movement in the mystery, that to be purified of touching death is to induce Prophesy. We see this simultaneous movement take place in Exodus where the children of Israel are instructed to put the blood of an unblemished lamb upon the lintel of their door to ensure the Angel of Death will pass by their house. Between these two, we move from purification from touching a corpse to becoming invisible to death. Later, in Revelations, the Blood of the Lamb is drawn out even more, this Lamb of God that takes away death.

I see in this evolution a process of letting go of body, hence world, from the outside to progressively, more and more, moving toward this on the inside. Can we say, in this way, Ransom is an act of complete unification of the inside and outside, a complete unification of life and death?

This leads me to a verse spoken in Gospel of Matthew,

“Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished.”

St. Paul speaks of the law as death, so in other words I hear the fulfillment of the law as the fulfillment of death. Somehow, this fulfillment is to enter into death directly, consciously and with intention, which at the same time is to enter into life. As Yeshua speaks, at the crucifixion, “It is accomplished”. Somehow, this seems to connect to what has been spoken here,

“The direct knowing and speaking of the Perfect Thunder Intelligence corresponds with the Body of Truth, and apocalypse corresponds with the Body of Glory, and prophecy corresponds with the Body of Emanation. Contemplate this well, and understand!”

Such that “no one ascends to heaven except for the one who descends from heaven”, we have learned it is not that first arises Body of Emanation, then Body of Glory, then Body of Truth, but in fact, one must arise from Truth Body and from this Body of Glory and Body of Emanation arise. This is a great mystery, one in which if the Mother Spirit wills, I would be greatly appreciative of more elucidation.

May all who are called come to the Wisdom, Understanding and Knowledge of Life!

Shalom,
Elder Sarah+

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Born From Above

#6 Postby Elder Gideon » Wed Sep 26, 2012 11:16 pm

Shalom!

How grateful I am for the reminder that what can ascend is what has first descended. The knowledge by which one can rise is true and trustworthy only if such knowledge has come full circle from its point of origin: Grace. Any other knowledge is a fragment of the truth, and fragments are just that: Pieces incomplete.

The death attributed to the Law is a Pauline teaching epitomized in his Letter to the Romans, where he literally shows that the Law can only show how short one falls before the perfection that is God. Who one is oneself cannot be compared with who one is in God, for who one is oneself is under the Law, “a slave to sin.” Who one is in God is in Grace. Only the direct, experiential knowledge of who one is in God—Grace—can integrate who one is in oneself.

Yet if one makes a duality between these two, there is no reconciliation, nor is there an understanding of grace, only a mutually defining trap. Grace is more than saintliness, even exceeding the saint so-called. The synthesis then between the saint and sinner is beyond these, something the Mother has been communicating very gently to me since Shabbat: only what is beyond can balance light and darkness.

From where does Grace come within Creation, but beyond? Creation cannot resolve or even fundamentally change the problems arising from within creation, being a closed system. Creation here means realms of perud—separation. Only Grace—yehud—can enter an otherwise locked circuit.

I’m certain that self-offering is the talisman of this Grace. In this, we have the image of the Spirit of Messiah hovering over the surface of the deep in Genesis. An extraordinary voice in the Zohar (1:240a), a maggid Tzaddik, even says as much in an exquisite metaphor regarding self-offering: “It is written: [Ruach Elohim] hovering over the waters—spirit of King Messiah. Ever since the day the world was created, he has been washing his garment in supernal wine.”

I’m hearing as a Christian an amazing mystery, that Spirit of Messiah washing his garment in supernal wine is an image of incarnation, of involvement, in all its inherent restriction, hence wine, or Severity-Judgment. But how this is done, cannot have below as the starting point, but above, not the outside at first, but the inside. When within and above are so, there is transmission through what is done without and below.

The number of generations necessary to yield the conditions for this incarnation of Messiah’s self-offering are even enumerated, by way of another entirely related mystery of the “Forty-Two Lettered Name.” From Adam to Joseph, father of Yeshua of Nazareth, there are forty-two named generations. How this Name is derived is literally that of primordial Creation over which the King Messiah is hovering! “In-the beginning-God-created-the-heaven-and-the-earth.-Now-the-earth-was-unformed-and-void,” are the full first and half of the second verse of Genesis, the Bet of “Bereshit” linking with the Bet of “Bohu.” Between these two Bet are forty-two letters, a Name the Rabbis in the Bereshit portion of the Zohar (1:15b) ascribe to this state of Creation, which I’m hearing is primordial.

Kadmon also means primordial. That its first and last letters reach below the line imply the root to the primordial ignorance and qlippot over which King Messiah hovers: the Eight Kings of Edom. The only transformation of this primordial ignorance is the awareness from within and above its fragmentation which King Messiah personifies. Corbin seems to have everything to do with this, matching Kadmon in the fact that its first and last letters reach below the line as well, but beyond any mutually-defining duality, completely transcending saints and sinners alike. A sacrifice that truly draws all willing beings near is near to begin with, is beyond already, and able to enter with immunity.

This need for the corbin of full self-offering, has only been begun by Adonai Yeshua. The Way of this remains necessary today, in our time. Why self-offering must continue for gradations of prophecy, apocalypse, and even the Thunderbolt Illumination to unfold Ruach Elohim continually hovering over the face of the deep lives in the relationship between kadmon and corbin: something of the primordial world of chaos and void represented by kadmon, rectified only by corbin. If Ma chooses, perhaps She too might move in such a way as to further illuminate why every generation continues to require a full self-offering for this mystery to live and reveal more of itself.

Gratefully,

Elder Gideon+

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#7 Postby Anna » Thu Sep 27, 2012 5:44 pm

May we be blessed to receive further elucidation of these mysteries!

There is a sense here that perhaps those who wear the name Christian are actually meant to co-labor to build upon the self-offering of Adonai Yeshua, rather than, as we see in orthodox views, sit on it in passive and unreal claims of vicarious salvation. I'm hearing that our embodiment of the Christ Spirit in Second Coming is meant to evolve to a greater level than was attained by Messiah and Apostles in the First Coming. Would this not also require greater levels of self-offering by many communities for the sake of this continuing evolution? If self-offering is necessary for deeper revelation, deeper embodiment of Messiah, then I am hearing something new and extremely challenging here, something that requires perhaps a greater zeal than was demonstrated by the First Circles.

We are in a transitional state, with future potentials for embodiment that, quite frankly, must lie well beyond imagination. The question posed several discourses ago echoes in my mind, "Why are you here in this incarnation?" Why, indeed, if not to dance with Mother in a continuing and accelerating evolution of the human life-wave here?

Holy One, bless us with the courage, faith and compassion to co-labor with zeal for the fulfillment of Your Will!

Shalom!
Anna

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Faith, Hope and Love

#8 Postby sheryl » Fri Sep 28, 2012 10:28 am

Shalom Brothers and Sisters!

Thank you for this contemplation.

And praise and thanksgiving to our Mother for the continued deepening of revelations!

Elsewhere our Tau taught us saying:

Here it must be said, though, that the issue is not faith alone, but the fullness of the Sanctuary of Grace is founded upon love, and self-offering in love (charity); hence, the affirmative action of self-purification, or self-negation. The greater our faith and love, the more we can be uplifted by Divine Grace into higher, interior grades of Divine Providence, or the Kingdom of Heaven.


It comes to mind that when we speak of purification and self-offering, we are speaking of faith, hope and love. For is not purification the purification of the heart, or the increasing spaciousness of the heart and the encompassing love that emanates?

And so when it is taught that purification precedes self-offering, is it being said that true self offering comes from the spaciousness of our heart, from love, and so is not really a sacrifice in the sense of giving up something, but a natural outflow or consequence of purification?

Can we then say that the zeal that Sister Anna spoke of is a zeal for daily spiritual practice and living, which, according to our faith and hope, leads to purification of the heart?

In a past teaching, love has been associated with the Body of Truth, which then gives it an association with Perfect Thunder Intelligence. And hope with the Body of Glory and faith with the Body of Emanation, giving them associations with apocalypse and prophecy. Am I hearing that purification precedes self offering because true self offering flows naturally from the spaciousness of a purified heart because we can only perceive that which is like us? To receive prophecy, apocalypse, and Perfect Thunder Intelligence, then, we must become like them, in the image of faith, hope and love?

Taking the goal as the path comes to mind.

Perhaps this is pointing to the correspondences asked about above? When we consider the goal, prophesy, apocalypse and Perfect Thunder Intelligence come to mind, but when we consider taking the goal as the path, faith, hope and love come to mind.

May faith, hope, and love continue to deepen in the Second Coming!

Sheryl
Last edited by sheryl on Sat Sep 29, 2012 10:17 am, edited 2 times in total.

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#9 Postby Anna » Sat Sep 29, 2012 6:39 am

Blessings in the Light of the Risen Messiah, Hayyah Yeshua!

What comes to mind with your words, Sister, is a contemplation of faith, hope and love in fruition in the Second Coming. An intriguing line of thought has arisen in this for me: What if the First Apostles were walking among us with all of the advantages and yet in the great darkness of this world at this time? How would their realization of faith, hope and love be embodied in prophecy, apocalypse and Perfect Thunder Intelligence in this age? Perhaps my question is off the mark, but it does remind me to look deeply into my own response to the grand gifts bestowed upon us in this Dark Age when there is such need for workers in the Field.

Adonai, send laborers to your vineyard, for the harvest is great but the laborers are few!

Shalom!
Anna

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Kadmon & Corbin, & Prophetic Consciousness

#10 Postby Tau Malachi » Sat Sep 29, 2012 10:31 am

Peace and grace to you in Hayyah Yeshua!

The Ari of Sefed says something very startling about the primitive Sefirot of Adam Kadmon. He teaches that Da’at and the Seven Sefirot of Construction correspond with the eight Kings of Edom. This is astonishing because, as we know, throughout the Kabbalah the Kings of Edom correspond with the Other Side, the dominion of the klippot, which does not come into being until the level of Beriyah. Thus, when he says this he is teaching that all spiritual being-forces, including the archonic and demonic forces, have their root in Adam Kadmon, or the primordial universe.

The primitive Sefirot existed in a singularity, and as we know they fracture and shatter because they have no way to interrelate and interact, and so have no way of teshuvah, repentance, and tikkune, mending or healing. On account of this they are depicted as emanating in a straight line, a single column or pillar, instead of the configuration of three pillars and three triads, with Malkut as a pendant to the upper Sefirot, as we see in the typical glyph of the Tree of Life. As we know, the teshuvah and tikkune of the Sefirot of Adam Kadmon comes into being through the Sefirot of Atzilut, the Names of God and Partzufim; hence, the generation of the ability of the Sefirot to interrelate and interact, and function in full interdependence and interconnection with one another. The Sefirot of Atzilut, however, also fracture and shatter, unable to withstand the influx of Ain Sof Or, the Infinite Light, and therefore, in effect, shards and sparks of these shatter vessels of Adam Kadmon and Atzilut “fly out” and become bound up in creation, in the Realm of Perud (separation); hence Beriyah, Yetzirah and Asiyah.

The shattering of the Sefirot of Adam Kadmon and Atzilut is the generation of countless great cosmic cycles, or countless universes of creation in innumerable dimensions of space-time, and Beriyah, Yetzirah and Asiyah correspond with the metaphysical structure or matrix of this great cosmic cycle, This Universe, and its intersection with Atzilut.

As we know and understand, the Sefirot of Beriyah, Yetzirah and Asiyah also undergo this shattering, so that throughout creation there is a need for teshuvah, repentance or reintegration, and tikkune, the mending or healing of the Holy Vessels, the Holy Sefirot.

The sparks of Or Ain Sof, the Light of the Infinite, and shards of the Vessels of Light become bound up in the spiritual, astral and material dimensions of This Universe, and within all things, in heaven and on earth, there are these sparks of holiness, and these sparks must be released from the shells or husks of darkness and impurity they are bound up in, and so be uplifted and reintegrated, redeemed. This truth of the sparks of Or Ain Sof and shards of the Holy Sefirot bound up in great cosmic cycles, and This Universe, is indicated by the first and last letters of Kadmon (“primordial”) that go below the line, the Koof and Nun final.

Koof is the only natural letter that reaches below the line, all the other letters that do so are final letters, having a different shape when they come at the end of a word. Thus, Koof is the letter that indicates this bondage of sparks as a natural and integral part of the process of creation. Nun final indicates how sparks are released, uplifted and reintegrated; hence the fruition of creative evolution in the Great Transformation, or Great Resurrection and Ascension.

(Here perhaps we ought to remind that Nun final equals 700, which is Shin-Tau, “Seth,” and that the name Seth is an esoteric name for the Risen Christ.)

I do not wish to go into too much detail concerning these letters, for that would be a distraction from our actual topic, prophecy and apocalypse; but if Koof and Nun are studied and contemplated, deeper insight will be acquired concerning the meaning of these two letters.

There is a great mystery in the teaching of the shattering of vessels (shiverat ha-kelim), for in effect the Holy One leaves creation partial and incomplete, and the vehicle for the perfection and completion of creation is the Human One (Adam), who is the image and likeness of Yahweh Elohim. Essentially, creating, forming and making the Human One in the image and likeness of Godself, and breathing a living soul (hayyah nefesh) into the Human One, or something of the Spirit of God (Ruach Elohim), God fashions the Human One as a co-creator, and empowers the Human One to bring about the perfection and completion of all creation; hence, the Human Being holds the power of teshuvah and tikkune for all creation, and as the Human Being awakens and ascends, so all creation is awakened and drawn up in the Great Resurrection and Ascension.

As we know, the Human One was created on the eve of the Shabbat, and the letters that spell teshuvah also spell Shabbat; thus, remembering and keeping the Shabbat holy, and tending the continuum of Shabbat, is the essential vehicle of this teshuvah and tikkune. In this we may recall a teaching of Adonai Yeshua in Thomas, “If you do not fast from the world, you will not find the Kingdom. If you do not observe the Shabbat as Shabbat, you will not see the Father” (Saying 27).

As we also know, there is a fall from grace, and so Adam and Havvah (Eve) do not enter into the Eternal Shabbat, and the Great Teshuvah is not accomplished; thus, the shattering of vessels continues to play out through the generations of the Human One until the Messiah comes ushering in the Eternal Shabbat, the World-To-Come.

This requires the action of the Divine Incarnation, the full embodiment of the Spirit of the Messiah, or Ruach Elohim, and Corbin, the self-offering, the holy sacrifice, through which the Risen Messiah and the way of the Great Ascension is revealed, all creation being made perfect and complete in the Second Adam, or the Great Seth (Shet Gadol). If, indeed, we are the Living Body of Christ in the Second Coming, and we are the “Clouds of Glory” in which Christ appears again, then we also are called to Corbin, this self-offering, this holy sacrifice, and we are meant to participate in this rite of ransom, living and dying in Christ, the Anointed of God.

There is an open secret to be spoken concerning the term “ransom,” and the Kings of Edom as the original state of the Sefirot of Adam Kadmon, for ransom implies payment, and it implies pacification, enrichment and subjugation; in a word, it implies redemption, not only of the living spirits and souls bound up in the ignorance, the illusion of separation, but also the redemption of the spiritual forces of the ignorance, the archons and demons. Thus, enacting the rite of ransom there is a desire for the salvation of all, the enlightenment and liberation of all, including the archonic and demonic forces; for there are sparks of holiness in these as well, and all sparks are meant to be actualized and realized, uplifted and gathered in, reintegrated with the Pleroma of Light, Atzilut.

Here we can share a simple teaching concerning prophecy and apocalypse, for in these revelations of the Divine, always there is a call and guidance for teshuvah and tikkune, the reintegration and healing of souls, as well as spiritual forces; they are all revelations for the perfection, completion and fulfillment of creation, the fulfillment of Ratzon Elyon, in This World, and in the End-Of-Days. This is the very purpose of prophecy and apocalypse, and the coming of the Messiah, and the agent, or power, of this teshuvah and tikkune is the Spirit of the Messiah, or the Perfect Thunder Mind.

If we wish to understand Corbin, or the rite of ransom, we may contemplate the coming of the Messiah, the First Coming and Second Coming, and we may contemplate the emanation and incarnation of living tzaddikim in the Messiah, or the holy and enlightened ones of the true Order of Melchizedek – universal and primordial enlightenment.

These holy apostles of the Messiah abide in the Body of Truth, or Clear Light Union, and they are the living ones, the “immortals,” in the Light Continuum; but abiding in the Body of Truth, in union with Christ in God, the True Light, only those who are among the living ones, the awakened ones, in the Pleroma of Light can see and hear and know them. Therefore, in love and compassion, desiring the salvation and fulfillment of all, as the Soul of the Messiah emanates and incarnates, so also do they emanate and incarnate, sending forth their emanations into the heavens and incarnating on earth. When they emanate, they generate their Body of Glory and Body of Emanation in the form of those to whom they appear, and the heaven or world into which they emanate is inseparable from their Body of Glory or Body of Emanation, and as such, they restrict themselves, and they take upon themselves the sin, karma, of those to whom they appear and the realm or world in which they appear, taking the sorrow and suffering of all upon themselves.

This divine or enlightened action is also indicated in Kadmon and Corbin, and the two letters reaching beneath the line, while remaining above the line; hence, the truth of primordial enlightenment (Christ) and the generation of the Body of Glory and Body of Emanation from that Body of Truth. In effect, emanating and incarnating, they give their peace and joy, their light and life to all, and they take upon themselves the sorrow and suffering, and darkness, of others in exchange, willing to enter again and again into the gilgulim for the harvest of souls, the salvation of all. When they are incarnate, quite literally, they give their entire life for the sake of the Kingdom of God (Enlightenment) and the Light Transmission, and they do whatever it takes to deliver and illuminate those souls given to them in the Spirit of the Messiah through their living and their dying.

What is the need for Corbin? If holy tzaddikim of various gradations of realization did not emanate and descend into klippot, or various realms and worlds of sentient existence, how would sparks be drawn out, released and uplifted, and how would living spirits and souls be gathered into the Great Resurrection and Ascension? There must be this self-offering, this holy sacrifice, for the perfection and completion of creation, and the fulfillment of Ratzon Elyon, the Will of the Most High in it.

You may recall what is taught in the Pistis Sophia, that Yeshua does not only speak of himself as the Savior, but rather that he teaches his disciples that the Twelve Powers of the Twelve Saviors are in them; hence, he teach us that we are to be co-saviors, co-redeemers with him, just as the Holy Bride was a co-redeemer with him.

Whatever suffering comes in our life, and when the hour of our death comes, this is our opportunity to participate in the rite of ransom, and take the sin of others, the suffering of others, into our own suffering, and in this labor for the deliverance of others, we take up our cross as Messiah Yeshua has called us to do. If we offer ourselves for the sake of the kingdom of heaven in this way, the Spirit of the Messiah will take up this divine action and will accomplish the rite of ransom with, in and through us.

The release of sin, or dispelling of negative karma, and the relief of suffering, this is not the only action of the rite of ransom though, but rather, there is also the generation of merit, or light-power; hence, positive energy to give as “ransom.” Having a ransom to give implies wealth, and so we seek to be wealthy with blessing power, healing power, prophetic power, wonderworking power and merit, or righteousness. Thus, we tend the continuum of Shabbat, and a continuum of daily prayers and meditations, and we study and contemplate the Word and Wisdom of God, and we do good works, not for the generation of merit for ourselves, or “rewards in heaven,” but for its own sake, for the joy of it, and so that we have merit, ransom, to offer for others, for all our relations – we do so to bring salvation and glorify God.

It is true, if and when more powerful circumstances arise for us to enact the rite of ransom with conscious intention, it can bring about greater revelations of the Living Word of God, and greater movements of the Holy Spirit and Light Transmission, not only for ourselves, but for others as well; there are distinct opportunities given to us in life to bring about more radical shifts in the matrix of spiritual forces, and the fates and fortunes of souls, and if we are willing, the Spirit of the Messiah will bring forth great blessings and wonders through them. What’s, perhaps, most interesting, is that these opportunities often appear as very inauspicious circumstances, or as though the manifestation of severe Judgment, and yet, in truth, they are the manifestation of Mercy, and they are great blessings for our soul, and for the souls of others.

Here we may remember that most often prophecy or apocalypse happens in the midst of unfortunate circumstances, as a response of God in mercy and compassion to what is happening, revealing the will of God within and behind what is happening, calling for teshuvah and tikkune, and comforting and restoring hope for those who will receive and honor the Word of God; hence, a promise of salvation in the midst of difficult times. In that prophecy and apocalypse often transpires in tumultuous times, many of the great tzaddikim and navim incarnate in the midst of such challenging times and places, taking that sin, that karma, upon themselves as they appear among the peoples as messengers of God and light-bearers. As we know, many of the prophets of ancient Israel gave their lives to speak the Word of God to the people, and suffered great persecution, and in this, perhaps we may understand that the rite of ransom is integral to prophecy or apocalypse itself. Although we may say that prophecy is of This World, while apocalypse is of the World-That-Is-Coming, on another level both are concerned with the Kingdom of God, on earth and in heaven, and with the deliverances of souls from bondage; hence, the ascension of souls and the realization of the World-To-Come.

If we look into true prophecy and apocalypse, a soul must be anointed by the Spirit of God (Ruach Ha-Kodesh), and so must be born from above, sent by the Spirit of God as a messenger, or vision bringer; such a soul is sent from heaven, and they are aware of their transcendence, and therefore even in the midst of tumultuous times, and what appear to be inauspicious circumstances, they have passionate faith and devotion, great zeal for the Kingdom of God and God’s righteousness.

If we look into prophecy and apocalypse, these transpire through a development of consciousness beyond the body, and so long as we cling to name and form, and personal history, true prophecy and apocalypse are impossible. The very nature of prophetic and apocalyptic consciousness is an expanded state of consciousness, or a “flight of the soul” into inner, metaphysical dimensions, and as such requires a capacity to shift the center of consciousness from the physical, material body and dimension, into a more subtle body of light and more subtle dimensions of consciousness. Likewise, there is a need for great self-purification, the release of self-grasping, attachment and aversion, or all manner of impure desires and fears, otherwise, instead of the Spirit of God and angels of God, false lights and deceiving spirits will enter, and there will be false prophecy, or self-deception and self-delusion.

Joined with self-purification, there must also be self-consecration, for a true tzaddik or navi does not live for him or herself, but they live for the sake of the kingdom of heaven and God, and therefore they do not live as the ordinary or unenlightened person, but rather they live as a “righteous one,” cultivating the qualities of righteousness and truth, and cultivating the Divine Attributes in themselves, and it is in this way that they can receive the Spirit of God and draw near to God, and so experience prophecy or apocalypse for the people.

There is a necessary labor of preparation, or self-purification and self-consecration, in order to enact this self-offering, and in order to enter into prophetic or apocalyptic consciousness; indeed, for any offering to God Most High (El Elyon) needs to be pure and consecrated, a fit offering before God (El). It is for this reason that before being called a “navi,” or “prophet,” aspirants were called sons of daughters of the navim, prophets, in the communities of navim of ancient Israel, which is to say, disciples of the navim, learning how to pray and meditate, and how to purify and consecrate themselves to the Lord (Yahweh).

As we know, there is a need for a very zealous spiritual life and practice if we aspire to the experience of prophetic or apocalyptic consciousness, and the desire for this is not for oneself alone, or for self-glorification, but it is for the people, and for the glorification of God. The intention is, indeed, self-offering, and it begins with deepening ones devotion, ones spiritual life and practice, cultivating greater skill in prayer and meditation, and taking up prayers for the people often; and one must learn how to have full kavvanah-concentration in prayer and meditation, and full devekut-cleaving (or uplifted energy).

With full kavvanah and devekut deep spiritual contemplation (hitbonenut) and deep meditation (hitbodedut) become possible, and these are essential in order to reach into the inner grades of prophetic and apocalyptic consciousness.

The experience of true prophecy and apocalypse transpires through the Spirit of God, or Divine Grace, and yet there must be a co-labor on our part of self-purification, self-consecration and self-offering in an active and dynamic surrender to God; it is in this that we co-create with the Spirit the conditions necessary for greater illumination and revelation.

Here it must be said, when we speak of prophecy and apocalypse, as well as healing and wonderworking, these are all gifts given by the Holy Spirit, and as such, these are not things we demand from God, or that we conjure, but rather, we aspire for greater gifts to be of greater service and benefit, and actively aspiring, we pray and we ask God to anoint us with the Spirit and give us these gifts. If and when we are called by the Spirit of God to take up such spiritual works, God will give us the necessary talents or gifts, and the Spirit of God will establish us in our call, and it is the Spirit of God that will accomplish the spiritual work with, in and through us. It is not by our power, but by God’s power that such spiritual works are accomplished, and it is God’s Spirit that anoints and chooses those who are to take up these spiritual works.

In all things that we do may we seek our anointing from God.

This, no doubt, is more than enough for the moment.

O Adonai, please anoint us for the spiritual works we are called to take up, and give us the gifts we need to accomplish them, establishing us in our work all as You will and ordain. Amen.

God bless you and keep you!
Tau Malachi

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An Offering on earth as in heaven

#11 Postby Elder Gideon » Sun Sep 30, 2012 5:13 pm

Shabbat Shalom Tau Malachi and friends!

Although we may say that prophecy is of This World, while apocalypse is of the World-That-Is-Coming, on another level both are concerned with the Kingdom of God, on earth and in heaven, and with the deliverances of souls from bondage; hence, the ascension of souls and the realization of the World-To-Come.


Many thanks of praise for what is revealed here. The mysteries are as immediate as they are lofty, for which I give thanks for the Mother to continually unfold in our midst.

Tau Malachi, you spoke last Shabbat a teaching I’ve either not heard in a long time or differently, or both: Following the reception of the Risen Savior on earth, it became necessary for the Risen Savior to be received in the heavens. You grounded this in scripture by citing the Woman of Light, whose child is instantly taken up to God’s throne, initiating a war led by Michael and his angels, causing the falling out of Satan and his minions from the heavens to earth. The fact that heavens hold impurities is itself very rich, let alone what I’m now hearing in light of this conversation, how they’re effected above by sacrifice below for sake of prophesy, apocalypse, and thunderbolt illumination.

The heavens are neither permanent nor a complete union with God, according to Gnostic and careful readings of canonized writings. In Yeshua’s baptism, the heavens are described "torn open" through which the Holy Spirit descends. In the Letter to the Hebrews, there are even wilder suggestions of Yeshua who “has passed through the heavens,” (4.14) is “exalted above the heavens,” (7:26) and “entered into heaven itself, now to appear in the presence of God on our behalf.” (9.24) This heavenly ministry itself is the subject of most Gnostic writings, such as the Secret Revelation of St. John, where discourses of the Risen Savior largely concern the more complex and sophisticated problem of ignorance even reaching into the heavens, personified by archons, fates, spheres, dominions, who also require redemption.

Perhaps Book I of Pistis Sophia is among the most elaborate teachings of the Risen Savior redeeming all manner of souls in the heavens, where a great change transpires in response or reaction to the redemption and ascent of the Risen Savior through their realms. The entire picture really, is of the former heavens as a closed system, almost mechanized, industrial, which seems to move on predetermined courses, by power that is an unconscious, unrefined light.

The process and movements of this closed system apparently refine the light in a way that causes it to appear, which both agitates and animates the archons to the point that they won’t surrender what troubles them. The refusal to surrender the purification of this light Pistis Sophia calls the power of 'self-will.' Not all powers in the heavesn resist the Risen Savior. Those adoring offer the Three Light vestures accomplished in the redemption of Yeshua’s self-offering below. Because of these vestures, an irresistible light power dominates all who attempt to fight or challenge the Risen Savior, and the light causes a great and lasting change in the heavens in which souls are no longer bound, but are freed to ascend.

The Gospel of Pistis Sophia itself feels like a visionary apocalypse itself, made possible by the self-offering of Yeshua below, whose work is narrated continuing above in the heavens. Why the Risen Savior is the voice of so many Gnostic texts presumes this sacrifice. Why the Risen Savior is running and returning through the heavens presumes this sacrifice. Why the heavens and all souls within them are changed by the Risen Savior presumes the same sacrifice.

How may we integrally contemplate the reach of a self-offering below to above, for This World and for the World to Come?

Gratefully,

Elder Gideon+

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Self Offering, full interdependence and the Way of the Weave

#12 Postby sheryl » Sun Sep 30, 2012 6:10 pm

Shabbat Shalom, Beloved Tau.

Praise and gratitude to Abba Imma, to the Holy One of Being, for the continued outpouring of blessings!

Some new contemplations have arisen from your post above, which perhaps are moving with the insights and queries made by our Elder.

Above, you said:

The primitive Sefirot existed in a singularity, and as we know they fracture and shatter because they have no way to interrelate and interact, and so have no way of teshuvah, repentance, and tikkune, mending or healing. On account of this they are depicted as emanating in a straight line, a single column or pillar, instead of the configuration of three pillars and three triads, with Malkut as a pendant to the upper Sefirot, as we see in the typical glyph of the Tree of Life. As we know, the teshuvah and tikkune of the Sefirot of Adam Kadmon comes into being through the Sefirot of Atzilut, the Names of God and Partzufim; hence, the generation of the ability of the Sefirot to interrelate and interact, and function in full interdependence and interconnection with one another. The Sefirot of Atzilut, however, also fracture and shatter, unable to withstand the influx of Ain Sof Or, the Infinite Light, and therefore, in effect, shards and sparks of these shatter vessels of Adam Kadmon and Atzilut “fly out” and become bound up in creation, in the Realm of Perud (separation); hence Beriyah, Yetzirah and Asiyah.


Teshuva and tikkune result in the full interdependence and interconnection of the Sefirot. It comes to mind that this principle of interaction touches on the mysteries regarding the necessity of shattering and tikkune within creation, bringing to mind shatterings of the intelligences behind the letters of the aleph-beit and even consciousness itself. Can we say that a fit vessel for the influx of Ain Sof Or or even of Supernal Light, has a requirement of full interaction? Might we even say that in our own bodies, there is a necessity of interaction, full interdependence and interconnection, between the levels of our own consciousness?

I wonder if perhaps this is related to the “Way of the Weave” which Elder Sarah and Brother Christopher have spoken about in regards to the Feast of the Apocalypse. Perhaps weaving has something to do with the tikkune of which we are speaking – the weaving resulting from a full interdependence and interconnection?

This contemplation on the weave was inspired while sitting under the moon last night, gazing at the moon and the stars within the body of the moon’s light, which gave rise to thoughts of the glory body of tzaddik. And then in shifting perspective, realizing that from a different point of view, there are numerous celestial bodies acting as ‘moons’ within the greater body of our solar system, the light from the sun being reflected off of many planets and moons. And then it came to mind that these heavenly bodies have been in motion for a very long time, weaving the light of the sun from the beginning of this cosmic cycle.

Can it be that it is not just the location of the stars and planets that have significance, but it is also their interaction, their weaving of light, that has significance to the physical realm? If this is so, then perhaps this weaving of light is pointing to the Way of the Weave and the interactions of consciousness?

Perhaps the act of self sacrifice, of self- offering, is an image of full interdependence or interconnectedness? A necessary movement for the Weave of Consciousness?

This swirl of thoughts may be too out there! They are offered though in case they have a place in this discussion.

Praise to Abba Imma for these delightful contemplations!

Sheryl

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#13 Postby Anna » Mon Oct 01, 2012 8:29 am

Grace and peace to all beings, in all worlds!

We find this statement in the thread on the Divine Names and the Directions:

In the First Coming the revelation had to transpire first upon the earth, and then in the heavens, but in the Second Coming it transpires first in the heavens, and then upon the earth, as taught in the twelfth chapter of the Book of Apocalypse following the appearance of the Woman of Light.


This along with Elder Gideon's reference to the "falling out of Satan and his minions from the heavens to earth" mentioned above brings up new contemplations about the evolution of beings here on earth. Not only have we heard of the entrance of "new souls" into the human life-wave here, but are we now hearing of an exodus of souls from the heavens for the sake of evolution toward liberation? Certainly many souls seem trapped in the heavens, not aware that they are not liberated. With the tribulations on earth, perhaps we are looking at a reference to souls who get tossed down to earth in mercy so that they may have the opportunity to turn inward, upward, Godward, and receive their soul of Light?

May all souls find their liberation in Christ!
Shalom!
Anna

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Purification of Light & the Heavens

#14 Postby Tau Malachi » Mon Oct 01, 2012 11:53 am

Grace and peace to you in Hayyah Yeshua!

When I contemplate the Threefold Body, the Emanation Body is as the moon, the Glory Body is as the sun, and the Truth Body is the pure radiant awareness, a brilliance of Clear Light that cannot be described; all together, this is the Body of the Resurrection, the body of the holy and enlightened ones, or the “immortals.”

We may recall in the Pistis Sophia the three light vestures, and recall that the intensity of light in these “vestures” overwhelms the disciples on the Mount of Olives, such that they pleaded with the Risen Christ to put the image of Jesus, Yeshua, “back on,” and in compassion he did. In this we know that the Emanation Body is something much more than the person of the holy tzaddik appearing in This World, and likewise, that although we may say that the Emanation Body is like the “moon” in comparison with the Glory Body, which is like the “sun,” the radiance and power of the Body of Emanation is, itself, a great light, brilliant and intense, so that the comparison with the moon does not really describe it. In an instant of Light Transmission we glimpse this, even in the outermost gradations of Supernal Light, for the Holy Light that shines is something more than moonlight or sunlight, or any light of This World (the seven heavens or on earth).

Of course, in deeper experiences of Light Transmission this Holy Light is not just outside of us, but is within and all around us; it does not only emanate from the Gnostic Apostle, but from within us, and from within everything, such that there is only this Holy Light, and it is the “substance” of all. In effect, what we perceive is that this Perfect and Holy Light is bound up in everything in This World, and This Universe, awaiting, as it were, its purification and release, and its reintegration with the Light Continuum within and beyond.

Thus, receiving the influx of the Holy Light from above, this Holy Light below is awakened, in a manner of speaking, and it is purified, and it is released, and it becomes reintegrated through the embodiment of Pure Radiant Awareness; in effect, in this awakening in Christ the soul becomes realized, remembering, as it were, that it has never been separate from the Light Continuum, recognizing the innate unity of the entirety and the Pleroma of Light.

We may recall what is said of Melchizedek in the Pistis Sophia, that Melchizedek is the “light purifier” and “light receiver,” and as we know, the Order of Melchizedek corresponds with the living ones, the holy and enlightened ones, who emanate and incarnate as light bearers, and who engage in the play of Light Transmission, and so serve to purify and reintegrate sparks, light. The very nature of this purification in its fruition is that sparks or light are released from the darkness and chaos of matter, and not only from within matter and the material dimension, but from the astral and spiritual dimensions as well; that, or the substance of matter, along with the astral and the spiritual substance, is transformed by the True and Perfect Light – either way it might be viewed, it is a purification of light on earth and in the heavens.

Having said that, we can speak a mystery. In the First Coming, the “heavens are torn asunder” through an influx of the Supernal Light, and the Supernal Light is brought down from above, and is embodied in the Perfect Tzaddik, Adonai Yeshua; but for the purification or release of the Holy Light on earth and in heaven, so there must be the action of corbin, a sacrifice, and the resurrection through which the substance of matter itself is transformed, the very body of the Perfect Tzaddik being translated into pure spirit, pure energy, or pure light. Thus, first there needed to be a full release of the Holy Light bound up in matter and the material world, and then there could be the release of the Holy Light from the substance of the astral and the spiritual realms and worlds, or the “heavens”; through the baptism the Holy Light from above was brought down, awakening, activating, the Holy Light below, and through the self-offering of the Perfect Tzaddik, through the crucifixion and resurrection, this Holy Light was released from below, on earth, and in the ascension it was released from the heavens. This action opens the way for the salvation of souls on earth and in the heavens, as well as the salvation of all manner of spiritual forces, understanding that the seven heavens are not enlightenment, but as with the material world-systems of the entirety, they are the Realm of Perud, the illusion of separation, and are manifestations of the gilgulim in this ignorance.

The material light, astral light and spiritual light, these are all false lights, impure lights – the Supernal Light, and more so its essence, the Clear Light, this is the True and Perfect Light.

Here we may say in simplicity, self-offering, corbin, is the action of shedding, releasing, these impurities, and that in this the True and Perfect Light is revealed, and therefore recognized and realized.

If we look into the Book of Apocalypse, and we look into the mysteries of the End-Of-Days and the World-To-Come, this, in truth is the very nature of apocalyptic visions; they are visions of the eventual purification or release of light from the material, astral and spiritual dimensions, and its reintegration with the true kingdom of heaven, the Pleroma of Light, Atzilut.

As we know and understand, Atzilut is Yichud, the Realm of Unity, and Yichud indicates a singularity such as cannot be conceived or spoken in mental consciousness; hence, a state of full reintegration with the Light Continuum, “eternal life,” bornless being – the reality of the “immortals.” This is the full enlightenment and liberation of living spirits and souls.

Now, in the First Coming, first there must be the full embodiment and revelation of the True and Perfect Light on earth, the full release of the Holy Light from the material body of the Perfect Tzaddik, or the full transfiguration of the material body into Pure Light, and then this Holy Light was made to shine and be revealed in the seven heavens. Through this Divine Incarnation, and this Divine Action, the way is opened for the Great Resurrection and Ascension, or Great Liberation, in This World, one earth and in the heavens. In the ongoing labor for the enlightenment and liberation of souls, or in the spiritual labor of the Second Coming of Christ in Glory, however, first there must be a purification and revelation in the heavens, and then on earth, opening the way for greater and greater influxes of the Supernal Light, and purifying obstructions, klippot, to the ascension of spirits and souls.

As we know and understand, there is a great matrix of metaphysical, spiritual forces within and behind This World and This Universes, and along with the divine or enlightened spiritual forces, so also there are archonic and demonic spiritual forces, and on account of sin, karma, in ignorance, or unconsciousness, spirits and souls become bound up in this matrix and conflict of spiritual forces. Thus, in a spiritual labor for the enlightenment and liberation of spirits and souls, so there must be a labor for a shift in the matrix of spiritual forces, and a labor for the enlightenment of the spiritual forces as well, for otherwise, spirits and souls cannot be delivered from their bondage; hence, there is an ongoing purification and revelation in the heavens, opening the way for greater revelations on earth and the ascension of souls, the realization of the true Kingdom of God (Enlightenment).

The embodiment of the Spirit of the Messiah, the Supernal Light, and an ongoing action of the rite of ransom, the Great Gesture, is integral to this; for this empowers the ongoing purification and revelation in the heavens, and facilitates shifts in the matrix of spiritual forces, invoking greater influxes of the Spirit of the Messiah, the Supernal Light.

Aside from the realization of the Threefold Body we often speak of the generation of light-power and the body of light, and here we may say that each and every thought, word and action of self-offering in love generates light-power and the body of light, and by nature, such actions in righteousness invoke influxes of the Holy Light from above, and awaken the Fiery Intelligence in us. This assumes, of course, that our self-offering is for its own sake, for the joy of the experience of loving others and loving God, and so for the sake of the Kingdom of God and the glorification of God. In this regard we may understand the need for self-purification before self-offering, letting go of self-grasping, attachment and aversion, and an active generation of the Sacred Heart, love and compassion; enacting self-offering, or charity, in self-grasping is not a self-offering, or charity, but is something else, and as Yeshua Messiah teaches us there is no light-power or merit in it.

We must understand that with every thought and emotion, and with every word and action, we connect ourselves with, and become vehicles of, corresponding spiritual forces, and we strengthen the influence and power of those spiritual forces in the material dimension, as well as in the astral and spiritual dimensions. Thus, it is our intention to align our mind, heart and life, or our thoughts, speech and actions, with divine and enlightened spiritual forces, strengthening the influence and power of divine and enlightened beings in heaven and on earth, and actively laboring for a balance in the matrix of spiritual forces. Thoughts, speech and actions of self-offering in love and compassion correspond with divine and enlightened forces, and therefore, as we enact a self-offering in love we serve to purify the heavens and the psychic atmosphere of the earth, and we increase the influence and power of divine and enlightened forces in heaven and on earth.

If we look into what is revealed in prophecy, it is all about the configuration of spiritual forces, and their influence and power moving within and behind events in This World, and how the thoughts, words and deeds of human beings determine the balance of spiritual forces, whether towards Mercy, Judgment or Compassion. Basically speaking, through prophecy there is divine intervention, revealing the play of spiritual forces, and how to mitigate Judgment, or how to invoke Compassion or Mercy in place of Judgment; hence, how to shift the balance of spiritual forces, invoking and strengthening the tzaddikim and maggidim, rather than the forces of the Other Side, the klippot, in This World.

If we look into apocalyptic visions, it is much the same, but they are oriented to events and mysteries leading up to the End-Of-Days and the revelation, realization, of the World-To-Come; hence, the end of This World and the dawn of the Eternal Realm.

In truth, prophecy and apocalypse are inseparable from one another, and both hold the very same intention or motive: the realization of Ratzon Elyon in creation, and the enlightenment and liberation of living spirits and souls, the realization of the true Kingdom of God, on earth and in the heavens.

Now it must be said, when Michael and his angels cast out Satan and his angels, purifying the heavens, this is speaking about spiritual forces of darkness, evil, not souls, and it is speaking of the full incarnation of spiritual forces of darkness, evil, on earth, a greater influx of darkness and evil than has ever transpired in any previous age within This World. There is a simple truth in This World, the Divine Presence and Power manifests in Mercy and Judgment on account of the ignorance, the dualism in consciousness, and consequently, if and when there is a greater influx of Holy Light, so also there will be the manifestation of Great Darkness; as much as the light increases, so also the darkness increases, and in the end-times, in these very times, there is a great influx of Spiritual Powers, divine, archonic and demonic. It is through this that a radical acceleration in consciousness happens, and a radical acceleration in the evolution and realization of spirits and souls; but by nature, in This World, in the present ignorance that dominates This World, to some it manifests as Pure Mercy, and to others as Pure Severity, or Strict Judgment.

In self-grasping, self-cherishing, and attachment and aversion, there is Judgment; in faith and love, and self-offering, there is Mercy.

How may we contemplate this? As we know, the very nature of prophetic and apocalyptic consciousness, and the generation of higher, more expanded states of consciousness, is the development of consciousness beyond the body – an awareness of transcendence; prophetic and apocalyptic visions come from experiences of consciousness beyond the body. If there is a development of consciousness beyond the body, or an awareness of transcendence, conscious living and conscious dying in full self-offering becomes possible, and desirable, and when the time of death comes it is not severe, or judgment, but it is mercy, and rather than a cause for sorrow, it is a cause for joy, the time of fulfillment, or full reintegration with the Light Continuum. On the other hand, bound up in the ignorance, grasping at name and form, and personal history, life is filled with much suffering, and death appears as severity, or judgment, a cause of great sorrow and suffering – there is little or no hope for fulfillment, or full reintegration, salvation.

How we live, and how we die, determines the afterlife experience of the soul, and the future lives of the soul, whether in Mercy, Compassion or Judgment; if and when we are able to enact a full self-offering, full reintegration becomes possible – the realization of the true Kingdom of God, or World-To-Come.

Here we might recall something written by St. Paul, “For me to die is gain, but to live is Christ” – this is a very different view of death and life than is common in the unenlightened condition, and clearly this apostle experienced consciousness beyond the body and had knowledge of the heavens and the World-To-Come. What was the aspiration of this holy apostle? It was not rewards in the seven heavens, but rather it was this: “For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known.”

This, of course, speaks of Supernal Habad, or the Perfect Thunder Mind of Christ, and this fullness of knowledge, da’at, transcends prophecy and apocalypse, and so also the play of Mercy and Judgment.

This seems enough for today; I’m called to prayer.

O Yahweh Elohim, Tzavaot, we pray for the purification of the heavens, and for the greater manifestation of Your Kingdom upon the earth. Amen.


May God bless you and gather you in!
Tau Malachi

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Ecclesia Pistis Sophia

Tau Malachi
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Greater Prophecy & Apocalpyse in the Second Coming

#15 Postby Tau Malachi » Tue Oct 02, 2012 12:13 pm

Grace and peace to you in Adonai Yeshua Messiah!

There is something more the Holy Spirit inclines me to share concerning prophecy and apocalypse today.

As we know, there is false prophecy and true prophecy, and false prophecy arises when a soul is bound up in any of the four great klippot, which are revealed in the vision of Elijah and the vision of Ezekiel. In general, false prophecy is derived from klippah nogah, the glowing husk that is the inmost of the four great klippot, and that is the most dangerous of them, for it is an admixture of the holy and unholy, good and evil, and is most deceptive. In false prophecy, assuming that in fact some sort of impure prophetic experience has actually happened and what is said to have been heard or seen is not just made up, there is typically some truth mixed with great falsehood and darkness, or great ignorance, and, generally speaking, it is inspired by the counterfeit spirit, and the angels of archons, or demons. Because it has some truth in it, it may be attractive to many individuals, and therefore at times religions have been engendered in this way that are not authentic wisdom traditions, but are composed of strange and false teachings sprinkled, as it were, with sparks of truth. Thus to enter into true prophecy there is a need for self-purification, overcoming these four great klippot as we see with stories Elijah and Ezekiel.

As we know, there are many different gradations of luminous dreams, visions and prophecy, and there is prophecy in the “hazy mirror” and prophecy in the “clear mirror,” and there are lesser and greater navim, prophets. The “mirror” of prophecy, of course, is the heart and mind of the navi, the prophet, or the consciousness of the navi, and whether hazy or clear corresponds with the degree or self-purification and self-negation of the navi as he or she enters into the prophetic state; hence, it depends upon the degree to which he or she lets go of self-grasping and self-will, and attachment and aversion, to look and see, and listen and hear, in Ruach Ha-Kodesh. The greater the clarity, or transparency, of the navi, the more their consciousness ascends and expands, and nearer they draw to the Holy Shekinah, and the greater the movement of the Holy Spirit with, in and through them; hence, the less the distortion of the Holy Light, and the Vision and Voice, or Word of God.

The lesser prophet is able to draw near to the Holy Shekinah to a point, and is able to experience prophecy, or Ruach Ha-Kodesh, of lower, outer gradations, looking and seeing, as it were, in the hazy mirror, and rather than a clear knowledge and understanding, their dreams and prophetic experiences are subject to much interpretation. Essentially, the lesser prophet is intimate with the law, or the Torah, and is able to gaze into it, and able to gaze into events that are transpiring, and therefore they are able to look and see where events are likely to go, and what is likely to transpire, assuming the people do not choose to shift directions, or another spiritual force unforeseen does not enter into play. The lesser prophet does have a relatively accurate sight into what’s happening, and what will happen, more or less, and most often they are correct about what will happen, for most often, in herd consciousness, once things are set into motion the people are unlikely to listen and hear, and believe, and so shift directions, or invoke the influence and power of an unforeseen spiritual force that might shift the tide of events. It is always possible, though, that the people might make a change, and repent of their erroneous ways, as we see with the lesser navi, Yonah, who the people listen to and believed, and so repented, reintegrating themselves with the will of God.

The greater prophet, however, is able to draw near and enter into deep intimacy with the Holy Shekinah, and is able to experience prophecy, or Ruach Ha-Kodesh, of higher, or inner gradations, and seeing in the clear mirror of prophecy, they have a greater vision, or wisdom, understanding and knowledge concerning what’s transpiring and what will transpire; in a manner of speaking, they have a much longer range of vision, with much greater detail, and with much greater accuracy. Instead of gazing into the law, or Torah, they are able to merge and unite with the Torah, and things tend to come to pass as they speak them. Thus, with the greater prophets, generally speaking, we see great knowledge and wonderworking power, and they have a capacity to shift the flow of events, more or less, under the law, having the most intimate acquaintance with the law. These are great tzaddikim, or very holy and lofty souls, such as Moses, Samuel, or Elijah, and they very distinctly walk with God as Enoch walked with God.

As you might imagine, there can be lesser and greater prophets in the Spirit of the Messiah – those who are able to gaze into the Gospel for prophecy, and those who are able to merge and unite with the Gospel; but with a holy apostle of the Messiah who experiences the full influx of the Spirit of the Messiah, or the Thunderbolt Illumination, through the power of the Blood of the Lamb, Divine Grace, there is the possibility of something more than prophecy under the old covenant and law. As we know and understand, when an apostle receives the full influx of the Holy Spirit from the Risen Messiah, she or he is empowered to release or retain sin, and therefore is able to bring about radical shifts in the karmic continuum and matrix of spiritual forces, on earth and in the heavens. Unlike the navim of the old covenant who labored under the law, and according to the law, and who could not forgive or release sin, or negative karma, a holy apostle labors in the new covenant established through the rite of ransom, and through the Spirit of the Messiah, through Divine Grace, they are not bound by the law in the way of the navim of the old covenant; instead of being unified with the Torah, through the Blood of the Lamb they are unified with the Gospel, the Living Word and Wisdom of God, and they bear the power of the utterance of the Living Word, the Divine I Am (Eheieh). As such they bear a greater spiritual power of teshuvah and tikkune, and for exorcism, healing, wonderworking, prophecy and apocalypse. This is especially true of holy apostle of the Second Coming with the greater outpouring of the Spirit of the Messiah and the dawn of Supernal Consciousness.

Thus, in the Second Coming of Christ in Glory there is the possibility of greater movements of prophecy and apocalypse, and as the Second Coming unfolds greater prophecy and apocalypse, along with greater revelations of Christ and God, will take place.

It must be said, though, as prophecy and apocalypse of previous generations has foretold, in these times there will also be an increase in false prophets, and false prophecy and apocalypse, along with false messiahs; hence, the greater darkness that will manifest with the greater influx of the Holy Light and Spirit. Understanding this, if a soul is called and anointed to serve as a seer or vision bringer in these times, so there is a great need for self-purification and self-offering to God, the True Light.

We have our purification, though, in the Blood of the Lamb, and if we abide in faith and love, and we cleave to the Risen Messiah, and we join our thoughts to the Mind of Christ, or hearts to the Love of Christ, and our bodies to the Living Body of Christ, we receive our purification, consecration and sanctification from the Holy Spirit, abiding in the Sanctuary of Grace, liberated from bondage to the law, and sin and death. In this, perhaps, we glimpse something of the greater power of the rite of ransom, for it is the self-offering of the Perfect Tzaddik, Yeshua Messiah, that manifests this Sanctuary of Grace; and in cleaving, in the perfection of devekut in the love of Christ, naturally this self-offering is our inmost heart’s desire, and through fasting and charity, and living the Gospel, we will enact the rite of ransom with our Elder Brother, extending the Sanctuary of Grace to others and receiving them in Divine Grace, the love of Christ.

There are many different ways in Crazy Wisdom that tzaddikim or apostles in the Messiah will labor for the release of sin or removal of klippot (obstacles), and likewise, there are many different ways they will labor to bless and increase merit, or light-power, for others. A tzaddik may very well use tragic circumstances in their lives as a talisman of the rite of ransom, releasing sin, or dispelling negative karma, and removing klippot, taking the sorrow and suffering of others upon themselves, and imparting something of their light and life, their peace and joy. Quite literally, tzaddikim in the Messiah do enact this mystery. In any suffering that comes, or any unfortunate circumstances that arise, we also have a similar opportunity, and we may intend and pray that our suffering may be taken up as a talisman to relieve and release others from suffering.

There are all manner of ways for the release of sin and increase of merit, but perhaps the most common of all, and the most accessible of all, is prayer with fasting and prayer with charity; hence, through praying for others, and fasting or giving charity on their behalf, making a plea and offering before the Shekinah of God and the angels of God on their behalf. Interestingly enough, prayer and meditation, and fasting and charity, are integral to the way of the navim, whether of the old or new covenant, and are a very common way they invoke states of prophetic consciousness.

Now there is something more to be said concerning prophecy and apocalypse. In general, as we have said, prophecy concerns This World, and the knowledge and understanding of spiritual forces within and behind events in This World. There is something of this within apocalyptic experiences as well, but there is also something much more within apocalypse; generally speaking, there is an ascension of the soul into the heavens, and there are visions of angels, heavens, hells, and various realms and worlds of inner dimensions, and to some degree, more or less, the intersection and interaction of these with This World, usually in the End-Of-Days. In other words, in an apocalyptic experience, there is a more radical experience of consciousness beyond the body, and there is not only knowledge and understanding of events in This World, but there is a knowledge and understanding of events in the heavens of This World, as well as in the kingdom of heaven of the World-To-Come.

In a manner of speaking, the Spirit of God, or Presence of God, and angels, come “down” to the navi in the experience of prophecy, but in the experience of apocalypse the Spirit of God, or Presence of God, and angels, uplift the navi into the heavens, bringing the navi “up” to them. If we study and contemplate the Books of Enoch and the Book of Revelation this becomes very clear, and naturally, a prophet who enters into apocalyptic experiences acquires a very different knowledge, understanding and wisdom, or Habad, and this is especially true of apostles who enter into these experiences with Supernal Habad, or the Perfect Thunder Mind of Christ.

On one hand, there are apocalyptic visions that are oriented to the heavens and the End-Of-Days corresponding to This World, but in Supernal Habad there can also be a greater vision of heavens of other world-systems and the End-Of-Days in other world-systems, and there can be an even greater vision of the End-Of-Days of This Universe. In this greater vision of the End-Of-Days of This Universe, so an awareness may dawn of countless great cosmic cycles, or countless universes of creation, emerging from Adam Kadmon inseparable from Ain Sof, the Infinite. In this, perhaps, you may understand how apocalypse ventures beyond prophecy, and why greater apocalyptic visions come with the Messiah; hence, because it corresponds with knowledge of the culmination, completion and perfection of the All-In-All (Kol). This is the True Gnosis of the Risen Christ, and this Supernal Da’at corresponds with the Divine Name of Yahweh Elohim, Shaddai.

As you might imagine, this is secret knowledge held by Gnostic Apostles of the Second Coming, which is to say, much of this knowledge is makifin, encircling, and cannot be spoken of here in This World, save to one who knows already, and that in private, mouth-to-ear. What can be communicated is the Light Transmission, the Christ Spirit, which may draw souls into this Gnostic experience of universal and primordial enlightenment; then a soul may see and hear, and know, in the Perfect Thunder Mind of Christ.

Generally speaking, the greater gradations of apocalyptic vision are irrelevant as yet in the present human condition on earth, and therefore much that is known in them is not to be spoken, for it cannot be received and understood, but rather, it is apocalyptic visions concerning the End-Of-Days in This World that are relevant and that must be the focus. As the advent of the Second Coming progresses, however, and more individuals receive the greater influx of the Supernal Light, or Christ-Spirit, these greater visions of the Great Apocalypse will become relevant to more individuals in This World, and then the divine authority will be given to speak them.

Perhaps in what I’m sharing you might deduce that it is through the experience of these greater apocalyptic visions that greater knowledge and understanding of the true Order of Melchizedek is acquired, and likewise the knowledge that we are not only to be and become Christ-like, but that we are destined to be and become Christ to other world-systems, for we have seen and heard and know the End-Of-Days in other world-systems and their heavens, as well as This World, and so are aware of the intention of El Elyon in them, and what is ordained to transpire as the ages or aeons revolve.

In the Risen Christ, and in the advent of the Second Coming of Christ, there is a much greater manifestation of prophecy and apocalypse, a much greater vision of the mysteries of creation and God, the True Light. Hallelu Yah! Praise the Lord!

These are some teachings about which my younger siblings might not have known to inquire, and so in the Mother I was inclined to share them as our contemplation of prophecy and apocalypse continues to unfold; but, this seems enough for one day, and the Spirit calls me to be silent and to wait upon her in the Lord, Adonai.

May the Light of the True Cross shine into all directions of endless space, into all realms, worlds and universes of the entirety, and may all be set ablaze with the Holy Spirit, the Fiery Intelligence of God awakening in them. Amen.

God bless you This Day!
Tau Malachi

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As the Father has sent me, so I send you

#16 Postby Elder Gideon » Tue Oct 02, 2012 8:20 pm

Shalom Tau Malachi!

[Mirya] turned and said to him in Hebrew, ‘Rabbouni!’ (which means Teacher). Yeshua said to her, ‘Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, “I am ascending to my Father and your Father, to my God and your God.” […]

Yeshua said to them again, “Peace be with you. As the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
(John 20:16-17, 22-23)

Pure delight to hear what is further essentialized so clearly! I’m most grateful for a pattern emerging between these two most recent posts of yours, which I hope I’m hearing accurately. Between these, I’m hearing an entire circuit expressed between the purification of earth and heaven, which entirely revises my hearing of the Living Yeshua’s words: “As the Father has sent me, so I send you.”

To back up for just a moment, you’ve said already in so many ways that ignorance pervades heaven and earth, the difference (I'm hearing) being a relative matter of transparency in the heavens and opacity in earth. In the heavens, I’m hearing how very transparent to translucent is the separation in the experience of metaphysical beings-forces; in earth, the same ignorance and separation is literal and opaque for most of us in our experience now as physical being-forces.

As the light within matter must be released first for the parallel release of the light in astral, and spiritual realms, I’m hearing more deeply why self-purification of qlippot of one’s consciousness in name, form, and personal history, where angels come down to the navi granting a prophecy of This World, is so foundational to generate the capacity to transparently shift consciousness beyond the body. Shifting consciousness beyond the body is self-offering, the rite of ransom, where angels lift the navi up to an apocalypse of the World-to-Come.

Beyond prophecy and apocalypse is Supernal Habad, the Perfect Thunder Mind of Christ. “As we know and understand, when an apostle receives the full influx of the Holy Spirit from the Risen Messiah, she or he is empowered to release or retain sin, and therefore is able to bring about radical shifts in the karmic continuum and matrix of spiritual forces, on earth and in the heavens.” I’m fascinated by what you said in this, for what I’m hearing is that only from such a vantage beyond heaven and earth, prophecy and apocalypse, could one be so united with the Divine Will as to move and shift the karmic continuum with immunity to self-will.

You’re sharing how through Supernal Habad alone is there any leverage retaining and releasing sin on earth and in heavens. Suddenly, what Yeshua empowers in Matthew 18:18 is so startlingly clear: “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” From Supernal Habad, what we bind and loose on earth and in heaven requires our self-offering, our ongoing ransom even in this generation: “The embodiment of the Spirit of the Messiah, the Supernal Light, and an ongoing action of the rite of ransom, the Great Gesture, is integral to this; for this empowers the ongoing purification and revelation in the heavens, and facilitates shifts in the matrix of spiritual forces, invoking greater influxes of the Spirit of the Messiah, the Supernal Light.”

The reality and requirement that we take up the cross and follow in the way of the Perfect Master now sounds so different when the Risen Savior says, “As the Father has sent me, so I send you.” How the Father sent him into the world to release light is how the same Father sends us by our inmost aspect into the world to continue the same gesture. I suppose there’s only awe in feeling this moment silencing me.

What more may the Mother Spirit say regarding, “As the Father has sent me, so I send you,” in light of this great gesture of self-offering? How is embodiment this great gesture? How is embodiment of the Supernal Habad superseding prophecy and apocalypse?

Gratefully,

Elder Gideon+

Tau Malachi
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Practical Self-Offering in the Lord

#17 Postby Tau Malachi » Wed Oct 03, 2012 12:39 pm

Greetings and blessings in the light of Yeshua Messiah!

“As the Father has sent me, so I send you…” this is a movement of Ratzon Elyon, the Will of the Most High, but in the holy and enlightened ones of the Order of Melchizedek the Ratzon Elyon, or the Will of the Father, is inseparable from their will, and is their “true will,” their inmost heart’s desire; when our will becomes God’s will, God’s will becomes our own. In mental consciousness, to be “sent” by the Father, or “sent” by the Son, sounds dualistic, as though the Father or the Son are separate and apart from us, but Christ indwells us, and in Christ we are inseparable from the Living Father, and therefore to be “sent” is an impulse, desire, or force of will within our soul, the expression of our divine or enlightened nature. Our divine or enlightened nature (neshamah) and our light or life (hayyah) and our divine spark or unique essence (yechidah), the interior aspect of our soul, are inseparable from Christ, and the inmost part of our soul, the divine spark, is inseparable from the Living Father, for God and Godhead indwells it.

As we have said previously, the Sacred Heart, love and compassion, is the intention and motive for the arising of the Body of Glory and Body of Emanation of tzaddikim in the Messiah, or the holy and enlightened ones of the Order of Melchizedek; hence, this is the intention and motivation for the generation of ruach and nefesh, and the embodiment, or incarnation, of these realized souls. As it is written in the Gospel of St. John, “For God so loved the world that he gave his only begotten Son…” (3:16), and so we know that it is the love of God, or Enlightenment, that sends the souls of tzaddikim in the Messiah; and this love is “love of the world,” which is to say love for all living spirits and souls, or the desire for the salvation of all, in heaven and on earth.

The very nature of progress in the Gospel, or self-realization in Christ, is that more and more we enact the will and love of the indwelling Christ in thought, word and deed (or mind, speech and body), and the more we do this, the greater the embodiment of the Christ-Spirit in us, and the more Christ and the Holy Spirit take up our person and life, and become the doer of everything; the more that Christ and the Holy Spirit is the doer, the more we are free from sin, or karma, and so are liberated from bondage to the dominion of the klippot, archons and demons.

First and foremost, our self-offering is to Christ and God, the True Light, and this self-offering is the active and dynamic surrender to Christ and the Holy Spirit of our mind, heart and body, our person and life, and all of our talents and resources; when we are in complete surrender, or self-offering, it is as though the Christ-Spirit “wears us,” and we may say that we are a cross that Christ puts on in self-offering, our person and life becoming the self-offering of Christ in this time and place.

In this way, Christ becomes our life, and the more Christ lives our life, the more Christ is realized and embodied in us; the expression of Christ living our lives is love and compassion, or the charity of self-offering.

The living ones in the Light Continuum, in the Body of Truth, are inseparable from Christ, and they abide in union with Christ in God, the True Light; in the Sacred Heart of Christ they generate the Body of Glory, appearing in the heavens, and generate the Body of Emanation, appearing in world systems, incarnating. As we have said previously in this conversation, when they appear in the heavens or on earth, they assume the form of those to whom they appear, and they are inseparable from the realm or world in which they appear, and as such, they take upon themselves the sin or negative karma of those to whom they appear, and the realm or world in which they appear, dwelling and walking in that place; hence, they take on that experience in full, and so take upon themselves whatever sorrow and suffering is in that experience, sharing their light and life, peace and joy, in self-offering.

Quite literally, entering into the play of the gilgulim for the salvation of souls is a self-offering, for entering into incarnation they take up everything that is part of that experience, the pains of birth, life, illness, ageing and death, and all of the sorrow and suffering of the subtle psychic environment, and as they labor for the enlightenment and liberation of spirits and souls, and interact and interrelate with them, so they take on their sin, their karma, seeking to dispel it, and so to deliver spirits and souls from suffering.

The Body of Emanation is something more that the physical appearance, or person and life of a holy tzaddik; it is the matrix of energy-intelligence, or light-power, within and behind it, and it is a Living Presence and Power, and as they engage in spiritual transmission, receiving a spirit or soul into their assembly, so they join that spirit or soul to the Body of Emanation. When they do this, sparks of the soul of the tzaddik, and something of the ruach, the spirit of the tzaddik, is in their disciple or companion, and they take sparks of their companion’s soul into their soul, and so they become intertwined, or intermingled; they are in their companion and their companion is in them in the Living Body of Christ, and their companion shares in their merit, or light-power, and they share in the karma of their companion, laboring for the tikkune of their companion’s soul in Christ.

The same is true of the Body of Glory manifesting in the heavens, or in realms and worlds of metaphysical dimensions; there is this exchange of sparks, and the imparting of something of their ruach, their energy-intelligence, with spirits and souls they receive in the Sanctuary of Grace.

As we know and understand, regardless of the level of spiritual realization embodied in a living tzaddik, if they do not have an auspicious assembly the extent to which they can transmit their knowledge and power will be limited or restricted, and they will suffer with their friends. The more auspicious their assembly, however, the greater the transmission of the spiritual knowledge and power of their realization, or the greater the play of Light Transmission awakening living spirits and souls. Thus, quite literally, they take up the play of fate and fortune, or the karmic continuum, of their friends, their companions.

It is not the person of the tzaddik who does this, though, the person of the tzaddik does entertain the joys and sorrows of their companions; it is the Light-presence (Christ) and Light-power (Holy Spirit) in them that takes up this Divine Action with, in and through them – they abide in the Sanctuary of Grace, and this is their empowerment to release and retain sin, or negative karma.

On the most basic level, releasing sin is receiving a spirit or soul in the Sanctuary of Grace, and retaining sin is to decline the reception of a spirit or soul; this play of releasing and retaining sin as we know, however, is something much more than this in the wisdom of skillful means, for always the motivation of the tzaddikim is compassion, and their intention is the eventual enlightenment and liberation of all. They, quite truly, will do whatever it takes to facilitate the liberation of a spirit or soul, and if and when they retain sin, so they know they will meet that spirit or soul again, and they are willing to that dance in the gilgulim.

There is, of course, and ongoing play of releasing and retaining sin, and the teshuvah and tikkune of spirits and souls received into the Sanctuary of Grace, and tzaddikim take up a dance through many lives with spirits and souls to help facilitate their tikkunim and realization.

Now, understanding that the generation of an auspicious assembly is our aim and noble ideal, so it is our aim to live as tzaddikim, righteous ones, and to extend the Sanctuary of Grace to others in our lives; it is our intention to take up a conscious exchange of sparks with others in our lives, in all of our relationships, willing to take on the sin or karma of others in our lives, and to help facilitate their tikkune, laboring to uplift them in Christ. As we do so, the influence and power of the Emanation Body of the tzaddik or apostle grows and expands, and the Living Body of Christ is made manifest in greater glory and power; thus, all together, the Living Body, the entire assembly, is engaged in this Divine Action, the Christ-Spirit moving with, in and through all of us, and manifesting as us, all to the extent that we are willing to this surrender, this self-offering.

Our is not the sacrifice, or self-offering, of our Elder Brother, Messiah Yeshua, for the rite of ransom, this Great Offering for the sins of the world, is accomplished in him and by him, but through his self-offering, we are blessed and empowered to participate in the rite of ransom, and to enact the rite of ransom through conscious living and conscious dying in the Messiah; hence, the offering up of our entire life in service to Melekh Messiah and the kingdom of heaven. The essence of this is very simple: it is being who and what we are in Christ and God, and living as who and what we are in Christ and God, and seeking to embody Christ, this Light-presence, in all that we do throughout our lives. As Adonai Yeshua teaches, it is letting our light, our love, shine!

The more we do this, the more there is a shift in the balance of spiritual forces in heaven and on earth, and the greater the manifestation of the kingdom of heaven on earth; we not only bring greater good into this world, but also into the heavens associated with it – hence, influxes of Supernal Light and Truth.

If we wish to inquire about the most practical self-offering accessible to us all it is cultivating forgiveness, forgiving those who have hurt us, or caused us harm, and loving them nevertheless, praying for them, blessing them, and wishing them well. This is a most simple and practical action of the rite of ransom, releasing the sins or negativities of others, taking the suffering of the son upon oneself, and giving ones light and love, ones peace and joy, in its place. In this regard we may remember the prayer of Adonai Yeshua on the cross for those who were persecuting and killing him, “Father forgive them, for they do not know what they are doing.”

This, joined with acts of loving-kindness, or charity, is a great spiritual power, and it brings peace and joy, and liberation!

As we speak of movements of great light-power and shifts in the matrix of spiritual forces in This World, on earth and in the heavens, it is very important that we know and understand the intimate connection between our thoughts and emotions, and our words and deeds, and these movements; hence, that we understand the very simply, practical ground of these movements in our daily living and all the activities of our lives, recognizing and realizing the great power that is in our soul, in our mind, speech and body, to invoke and move spiritual forces.

The truth is, all spirits and souls are involved in this exchange of sparks, and all are invoking and moving spiritual forces in the matrix of creation, but in the unenlightened condition, spirits and souls do so in ignorance, unconscious of the great power that is in them and what they are doing, and therefore they become bound up in the great web of karma and the gilgulim. Thus, in Christ, it is our aim and labor to be conscious agents of the Kingdom of God in this exchange of sparks, and in the invocation, banishing and movement of spiritual forces in the matrix of creation according to Ratzon Elyon, the Will of the Most High.

If we look into prophecy and apocalypse, constantly they are teaching us about the great power that is in our soul, and how with our thoughts, words and actions we determine the balance of spiritual forces in This World, on earth and in heaven, and so determine the play of fate and fortune, in this life, the afterlife, and future lives. As an example, we might consider what the prophet Isaiah says concerning true sacrifice (corbin), when he denounces all of the sacrifices of the temple cult in the Name of Yahweh, and calls for a true self-offering of mindfulness and compassion.

“Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes, and cease to do evil, learn to do good; seek justice [righteousness], rescue the oppressed, defend the orphan, and plead for the widow” (Isaiah 1:16-17).

The true sacrifice or self-offering to which we are called is active compassion, fasting and charity, and prayer and meditation, on behalf of others, living as Yeshua, “Yahweh delivers.” This is self-offering embodied, and it is our true fulfillment.

In closing we may say that living in this way, and remembering and keeping the Shabbat as Shabbat, we will abide in the good company of the Shekinah of the Messiah, and Spirit of the Messiah will indwell us, and we will enjoy the communion of the tzaddikim and maggidim, or “saints and angels,” and it may come to pass that we experience prophecy or apocalypse, but if we do not experience prophecy or apocalypse, nevertheless we will be greatly blessed and God will be with us.

O El, we pray in the Blessed Name of Yeshua Messiah, fill our hearts with Your Love, and let Your Holy Light shine from within us. Amen.

Peace be with you!
Tau Malachi

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The exchange of Light Transmission

#18 Postby Elder Sarah » Fri Oct 05, 2012 8:47 am

Shalom!

Praise be to the Mother Spirit for such a beautiful exchange of teachings!

I am intrigued here by the reference to the restriction taken on by Holy Apostles and this in itself being Corbin. If I am hearing correctly, there appears to be an allusion to this restriction happening in the journey of the Soul of the Holy Apostle throughout out the heavens then into incarnation. As was spoken, I am hearing that the generation of the Body of Glory is an awakening in the heavens and the generation of the Body of Emanation is an awakening in the earth. This awakening is the bringing, through restriction, of the Supernal Light into that which, to various degrees, abides in ignorance of its source and substance as Supernal Light. Also, as was said, this restriction is quite literally the taking on of the appearance of beings and the realms in which they appear.

I am hearing in this the mysteries alluded to in the Acts of John and his vision of the crucifixion and the resurrection. A certain statement in the vision has always been very mysterious to me…

“But this is not that wooden cross which you shall see when you go down from here; nor am I the man who is on the cross, I whom now you do not see but only hear my voice. I was taken to be what I am not, I who am not what for many others I was”

Later the text states,

“For so long as you do not call yourself mine, I am not what I am; but if you hear me, you also as hearer shall be as I am, and I shall be what I was, when you are as I am with myself; for from me you are what I am.”

When it is spoken, “I was taken to be what I am not, I who am not what for many others I was”, can we hear, that which is mistaken to be what “I am not” as the realms and worlds that come into being through the Shattering of the Vessels and the shards of light that remain bound up through the Shattering? Hence pointing back to the Kings of Edom?

Also, as has been spoken, beings and the realms in which they appear are inseparable, therefore, “I am not what I am”, so long as you do not call yourself mine” seems to point to beings and realms as “not what I am”, hence arising in separation. When it is said, “But if you hear me”, hence become aware and awake as a being within any particular realm, “you also as hearer shall be as I am”, releasing the sparks bound in the separation. “I shall be what I was, when you are as I am with myself; for from me you are what I am”, then speaks of the exchange happening between Apostles of Light and their Disciples. That as one can recognize Tzaddik established in and arising from Body of Truth, one can begin to arise from that place, hence joining with Holy Apostles of the Messiah. “From me you are what I am”, speaks that when the Christ Presence can be fully received in another, the fullness of the Body of Truth, through which Tzaddik is emanating can be received. I hear in this, within and behind what Corbin is has much to do with the exchange happening in Light Transmission between Tzaddik and Disciple and Tzaddik and Community. This same exchange would then be between the Light of El Elyon and the realms and worlds of sentient beings? That Prophesy and Apocalypse has much to do with the various levels of exchange in Light Transmission occurring between beings and the lucidity brought into realms and worlds through this exchange?

May God and Gods Name become One of the Face of this Great Earth!

Shalom,
Elder Sarah+

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Asher Eheieh: Who I Am

#19 Postby Tau Malachi » Fri Oct 05, 2012 1:20 pm

Grace and peace to you in Hayyah Yeshua!

This revelation to St. John is very subtle and sublime, and it is much the same as the first visionary experience I had of the Risen Messiah on Eagle Rock at Lake Tahoe as a boy, but in my experience, along with voice there was vision, so a great Light-presence was speaking to me, revealing the mysteries of the True Cross. In this Light-presence I could see all manner of light forms or images, not only that of Yeshua, but many, many, other appearances of the Messiah, the Light-presence, on earth and in heaven, and in other worlds. This Living Presence was Yeshua, but was much, much, more than Yeshua; Yeshua was a single face, or appearance, but there were countless other faces, or appearances, of the Messiah. Basically speaking, this experience of the Risen Christ was an experience of the Cosmic or Universal Christ.

At times, during sacred discourse, prayer circle or sacred ceremony, gazing into Tau Elijah’s face and eyes I’d see something very similar; all of a sudden his appearance would seem to shift, and change, as though I was seeing different emanations and incarnations of his soul and the Light-presence in him from the distant past, and even into the future. Other companions of his circle spoke of seeing this as well during powerful movements of the Holy Spirit and Light Transmission with him. At times what one would see and feel was so divine, so holy, it was completely overwhelming, and it would leave one questioning and wondering, “Who or what is this fellow?” He would appear to be much more than “human,” but such is the very nature of this Light-presence (Christ) and Light-power (Holy Spirit) – it is an “otherworldly,” or “heavenly,” Divine Presence and Power, universal and primordial, supernal.

Many who knew Elijah apart from circle and community never knew Elijah in this way, only his close spiritual friends, his companions, knew him in this way; as such many thought he was a very nice, well educated, and very kind old British man, who was quite colorful and fun to talk with – they though of him as an ordinary gentleman, an earthly person. To his companions, though, he was a true living tzaddik, or a heavenly person, and there was a great Light-presence in him, and who and what he was, was that Holy Light, that Living Presence. In the faith and love of Christ, in our view, the Holy Spirit gave us to him, and we belonged to him in Christ; and through this bond of love in Christ we experienced the Light Transmission with him, and through this the Holy Light and Fiery Intelligence was awakened in us.

He was a true Sacred Tau, or Gnostic Apostle, and the Spirit of the Lord was with him, of this I can bear witness, having seen with my own eyes and heard with my own ears, and felt with my heart and my soul, my entire being. What he was to some who knew him outside of circle, though, was something very different, and watching this, knowing him in this way as I did, it was always a marvel to me as a boy – what a grand secret!


This, perhaps, places into context what the Messiah is speaking to St. John, the awareness, knowledge, of Adonai Yeshua as the Messiah, the awareness, knowledge, of this great Light-presence in him, which when recognized within the person of the Master, it becomes recognize and realized in the disciple, in St. John, who is destined to become a Holy Apostle, embodying the Spirit of the Messiah, this Light-presence and Light-power. The incarnation of the Soul of the Messiah in Adonai Yeshua, and the revelation of the Risen Messiah, and the Light Transmission from the Risen Messiah embodied in the Gnostic Apostolic Succession, is all about this recognition and realization of this Holy Light within spirits and souls; hence, the awakening of the Fiery Intelligence that is in them.

If and when we meet a living tzaddik of the Messiah, and we recognize them as a tzaddik, and so draw close to them in sacred friendship, and we encounter them in the continuum and experience something of the Light Transmission with them, whatever we see within and around them, is also within and around us. Thus, in a manner of speaking, the tzaddik is a mirror reflecting the inner aspects of our soul to us, and reflecting the Light-presence that is in us, reminding us, as it were, who and what we are in the Light Continuum, Yahweh. At the outset, naturally, we will experience this in dualistic consciousness, or in the illusion of separation, and it will seem to be outside of us, or separate and apart from us, more or less; but as the experience of the Light Transmission unfolds and progresses, and we experience the inner gradations of Light Transmission, more and more what we experience outside of us, or before us, is also experienced within us, the radiant display in apparent external space and internal space merging in our experience, and so this Light-presence and Light-power is recognize and realized within us.

The outer gradations of Light Transmission begin in the illusion of separation, or dualistic consciousness, and generally speaking they seem centered within the tzaddik or apostle; hence, a revelation of their soul, and the Light-presence and Light-power within them. As we enter into inner gradations of Light Transmission, however, there is greater nearness and the experience of union, as more and more we are aware of this Holy Light and Fiery Intelligence moving with, in and through us, as well as manifesting with, in and through them. In the story of the transfiguration of the Master before close disciples on the mountain, we have an excellent example of an outer gradation of Light Transmission. Adonai Yeshua appears radiant with glory, and Moses and Elijah appear in body of glory, but because this is experienced in dualistic consciousness, an illusion of separation, the disciples become overwhelmed and cannot receive the full spectrum of Light Transmission. This, of course, is a great contrast to what transpires with the appearance of the Risen Messiah in the upper room, when he imparts the Spirit of the Messiah to them, and what transpires in the upper room at the Pentecost, when they receive the full Supernal Influx, experiencing the dawn of Supernal or Messianic Consciousness, the Habad of the Risen Messiah.

This Light-presence and Light-power was in Adonai Yeshua all along, as revealed in the transfiguration and witnessed by his close disciples, but until the crucifixion and resurrection was enacted, his disciples could not receive the full transmission of the Light-presence and Light-power, for they were encumbered in the klippah of karmic vision, identified with name and form, and personal history, and could not see and hear, and know, this Holy Light within the Master and within them. Through his full self-offering, however, the klippah of karmic vision was dispelled, purified, and there was a generation of great merit, or great mercy, so that they could see and hear, and know the Lord, the Light-presence, and receive the Light Transmission in full.

There is something of this play between all tzaddikim in the Messiah and their disciples, or companions, and the rite of ransom enacted by our Elder Brother is the empowerment of this exchange of sparks and communication of the Holy Light, the Spirit of the Messiah; and in turn, as has been said, we also participate in this rite of ransom, this self-offering in the love of the Messiah.

At the outset, do we know who and what Christ is, or who our tzaddik is, or who we are? Certainly not, for we are bound up in self-identification with name and form, and personal history, or who and what we think and others are we are in an illusion of separation, and so we are bound up in self-grasping and self-will, and the play of attachment and aversion, and therefore, Christ and our tzaddik do not appear to us as they are, and neither do we appear as we are, for we are bound up in karmic vision, and habitual karmic patterns, which we believe to be who and what we are, and think are “real,” although in fact they are illusory, completely unreal. Thus, initially, interacting and interrelating with us tzaddikim must enter into our karmic vision, and take up something of our karmic continuum, more or less, enacting a severe restriction of the Light-presence and Light-power in order to meet us on our ground and engage in a spiritual transmission at a level that we are willing and able to receive. In so doing, in effect, the tzaddikim conceal themselves, appearing as what they are not, for it is only in this way that that they will eventually be able to reveal themselves, or rather, reveal the Light-presence and Light-power, Christ and the Holy Spirit.

This is all a play of skillful means in wisdom, and in love, and while at first, and perhaps for quite some time, they meet us on “our ground,” as they do so they labor to elevate our soul and uplift us to “their ground,” and so reveal who and what they are, and who and what we are, in Christ and God, the True Light. The extend to which they can do this, however, depends upon our faith and devotion, and our willingness to surrender to this dance of the Shekinah of Messiah, and offer ourselves to this Light-presence and Light-power; the tzaddikim are willing to restrict or restrain themselves, and engage in a self-offering, in order to draw near to us, and likewise we must be willing to restrict or restrain ourselves, and engage in a self-offering, in order to draw near to them. The more there is a mutual self-offering in this way, the greater the play of Light Transmission, the greater the revelation of the Light-presence and Light-power.

This sacred dance of the Shekinah of Messiah is not just about the Light Transmission between the tzaddik and their companion, or the tzaddik and their community, but rather, it is about the entire realm or world in which they appear, for whenever the Light Transmission happens in any realm or world, the Holy Light rays out from that place, and many others will also experience Light Transmission in many other places. Thus, the more this Continuum of Light Transmission is made manifest, the more the Holy Light shines in a realm or world, and the more living spirits and souls are uplifted and redeemed, reintegrated with the Light Continuum, Yahweh.

As we know, there are sparks within everyone and everything in This World, and the more we realize and embody the Light-presence and Light-power, the more in every activity of life we are able to gather in and uplift sparks, or purify and receive light; when this Holy Light and Fiery Intelligence is realized and embodied, even such mundane actions as eating and drinking are holy and redemptive actions, for the sparks of all that we eat and drink are gathered into the Living Body of Christ, and they are uplifted and reintegrated with the Light Continuum. The experience of Light Transmission is our empowerment to draw out and uplift sparks, or to purify and receive light, in virtually any activity, mundane or sacred, and in the Light of the Messiah the mundane becomes sacred, holy, and is uplifted.

The very purpose of true prophecy and apocalypse is wisdom, understanding and knowledge of the Light Continuum, or revelation of the Light Continuum; hence, its purpose and intention is Light Transmission. This transmission of the Light-presence and Light-power of the Risen Messiah is the fulfillment of the prophets and the law, and its culmination or fruition is the Great Apocalypse, the realization of the End-Of-Days and World-To-Come.

As we know, we are living in the Apocalypse, or the Second Coming of Christ in Glory, and the gathering in and uplifting of sparks, and the anointing of living spirits and souls, is very important in this time, for the Day of Judgment may be very near, and the time may be very short, and therefore the present time is a very precious and priceless opportunity to gather in sparks, and to uplift living spirits and souls in the Great Ascension. Even if the Day of Judgment for the world is not as near as it might seem, for individual souls it is near, for the day of death is a manifestation of the Day of Judgment for souls, and this life is very short, and in truth, no one knows what tomorrow will bring, or if we will be in this life at day’s end. Thus, we have every good reason to make haste, and to engage the spiritual life and our spiritual labor with great passion and zeal, making the most of this precious opportunity for others and ourselves while we have it.

The time of Revelation is now! Hallelu Yah! Praise the Lord!

May all who are willing receive revelation, and so come to full knowledge of the Lord, Adonai Messiah. Amen.

God bless you, and God keep you!
Tau Malachi

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Kelulah Torah

#20 Postby Elder Gideon » Sun Oct 07, 2012 5:18 pm

Shabbat Shalom!

The very purpose of true prophecy and apocalypse is wisdom, understanding and knowledge of the Light Continuum, or revelation of the Light Continuum; hence, its purpose and intention is Light Transmission. This transmission of the Light-presence and Light-power of the Risen Messiah is the fulfillment of the prophets and the law, and its culmination or fruition is the Great Apocalypse, the realization of the End-Of-Days and World-To-Come.


“Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished.” (Matthew 5:17-18 )

I'm still amazed by the places this discussion is taking us. Appearances tzadikkim and maggidim take up for our sake, to meet us on our ground, are their self-offering and restraint to empower and prepare us step by skillful step to desire revelation in full, which you called Light Transmission. This same Light Transmission does not abolish but fulfills all of the Law and prophets. How we know is from the Perfect Master’s words in St. John, “It is finished.” (19:30) These are his final earthly words, spoken from the cross of his self-offering, breaking the final barrier in his disciples’ consciousness to know the same fulfillment of all the Law and prophets within themselves as well: the Light Transmission.

When I consider the relationship our larger conversation here is forming between revelation and sacrifice, I’m taken to another topic within the Mysteries of the Bible and Gnostic Scripture Forum called “Primordial Torah: Looking Into a Mystery.” http://www.sophian.org/forum/viewtopic.php?t=2117. Essentially, the same primordial universe of this conversation is also the source of Kedumah Torah, becoming gradations in time of Kelulah Torah, or Yet-to-Be-Unfolded Torah. Just as tzadikkim take on an appearance for our sake, so the gradation of Torah/Gospel speaks a dispensation for its relative generation. A large theme throughout that topic describes that Torah and Gospel aren’t changing as they appear through time, but are unfolded by, and in response to, the preparation, readiness, and desire, of the people.

Before a people and world can receive a revelation there must be a development and evolution in consciousness that creates the desire and capacity to receive it – the revelation of the Torah on Mount Sinai, and the advent of the Messiah, the revelation of the Gospel, required a matrix of souls willing to receive what God sought to give. The same is true on an individual level. The individual must develop a desire for revelation, seeking their source and their enlightenment, God, the True Light.


If, as I’m hearing how the purification enacted by the people allows them to transparently and righteously offer themselves, then a relationship exists between this dynamic and Kelulah, or Yet-to-Be-Unfolded Torah. How may Kelulah Torah be understood in light of what facilitates prophecy and apocalypse?

Gratefully,

Elder Gideon+

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The Prayers of God to God

#21 Postby Tau Malachi » Tue Oct 09, 2012 1:58 pm

Grace and peace to you in Hayyah Yeshua!

As we know, the matrix of creation is founded upon the Holy Torah, or the Living Word and Wisdom of God, and all things in creation are, in effect, words of God, configurations of universal and primordial energy-intelligences represented by the holy letters. With the coming of the Messiah there is the generation of a new heaven and a new earth, and a new humanity, supernal and divine, all according to the Order of Regeneration (Resurrection). Thus, in effect, with the coming of the Messiah a new Holy Torah is revealed, the Holy Gospel, which draws out the greater spiritual essence of the Torah; hence, there is a revelation in the Messiah of something of Kelulah Torah, the Yet-To-Be-Revealed Torah.

The Holy Gospel is, of course, not only a new spiritual interpretation of the Torah, but quite literally it is a new Torah, though as a progression in the revelation of the Divine Intention, and the Living Word and Wisdom of God, it is inseparable from the old Torah and evolves from it. In the giving of a new Holy Torah, the Gospel, as the holy letters of the Torah are rearranged in the new revelation, so are spirits and souls, and all creation, rewoven, as it were, and there is a new creation, formation and making (action) in Hayyah Yeshua, the Risen Messiah. Essentially, the Soul of the Messiah comes from Atzilut, and through the Divine Incarnation, and the enacting of the mystery of the crucifixion and resurrection, so the Supernal Influx is brought down into Malkut of Malkut of Asiyah (this earth), and Beriyah, Yetzirah and Asiyah are uplifted and regenerated, the tikkune-healing of creation and the world being accomplished with the coming of Adonai Messiah.

The Kelulah Torah corresponds with the Torah of Atzilut, and within and behind it is the Kedumah Torah, which corresponds with Adam Kadmon; as we know, the Soul of the Messiah comes from Atzilut, and the true kingdom of heaven (eighth heaven), and reaches up into Adam Kadmon. Thus, along with the influx of the Supernal Light, so there is also the influx of the Primordial Light, or the realization of the Clear Light Essence in the Risen Messiah. As we learn from the prophet Daniel, the Messiah Emanates from Atik Yomin, or Keter of Arik Anpin, and this corresponds with Abundant Mercy, or Abundant Grace.

There is a great and supreme mystery that it is given in the Holy Spirit to be spoken here, and we will say: Listen and hear, and understand!

There is Simple Mercy (measured blessings and bounty) and there is Abundant Mercy (unmeasured blessings and bounty); the former corresponds to the old covenant and Torah, and the latter corresponds with the new covenant and the Holy Gospel. Simple mercy emanates from Zer Anpin (the Little Face), but abundant mercy emanates from Arik Anpin (the Big Face), or more truly Atik Yomin (the Ancient One, or Keter or Arik Anpin).

Under the old covenant and Torah the lesser and greater tzaddikim and navim were able to reach into Zer Anpin and invoke simple mercy, measured blessings and bounty, through prayer and meditation, and through their sacrifices, and so their prayers ascended to the Throne of Glory through the world of angels and were answer by God through the world of angels. The greater tzaddikim and navim, at times, were able to reach into Imma and the world of archangels, and were able to stir Abba, the World of Sefirot, invoking greater influxes of simple mercy, and at times even invoked something of abundant mercy, but they were not able to invoke the fullness of abundant mercy, Supernal Grace; only through the coming of Melekh Messiah and his sacrifice, his self-offering, was this made possible.

On account of this, under the old covenant bondage to sin and death, and the play of the law remained, for there was partial and incomplete forgiveness, or simple mercy, and as such there was no true salvation, or full enlightenment and liberation. Through the Messiah, however, as we know and understand, complete forgiveness, which is to say abundant mercy, is made manifest through his sacrifice, his self-offering, the Sanctuary of Grace being revealed and manifest in Hayyah Yeshua, the Risen Messiah.

Through prayers and sacrifices tzaddikim and navim under the old covenant were able to invoke simply mercy, measured blessings and bounty, and at times, in the most auspicious circumstances, the great navim were able to invoke something of abundant mercy. Abundant mercy, however, cannot be invoked through human prayers and animal sacrifices, and it cannot be invoked by the prayers of angels, but rather, abundant mercy can only be invoked by the prayers of God to Godself. Thus, on the occasions that something of abundant mercy was invoked, the prayers of great navim reached into Imma, the world of archangels and neshamot, and were able to stir Abba, the World of Sefirot, and because of the prayers of archangels, and the stirring in the World of the Sefirot, God would pray to God, and something of abundant mercy would manifest, a radical influx of Supernal Grace shifting the matrix of spiritual forces and bringing about a radical change in the play of fate and fortune. These influxes, however, were not complete forgiveness, or liberation from bondage to sin and death, and the law, and therefore, even these remained simple mercy, measured blessings and bounty, compared to the full influx of abundant mercy with the appearance of the Risen Messiah.

The great power we see in Yeshua Messiah is this: The Soul of the Messiah is something of God (El) incarnate, embodied, a conscious union with God (Elohim) being realized in Adonai Yeshua, and as such, when the Messiah prays, God is praying to God, and therefore abundant mercy, Supernal Grace, is invoked and manifest.

This is the spiritual meaning and esoteric mystery expressed in a much quoted verse from the Gospel of St. John: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (3:16).

In this, perhaps, we gain insight into the power of the Blessed Name of Yeshua Messiah, and the power of prayers in the Blessed Name to release and bind sin, and to shift the matrix of spiritual forces on earth and in heaven, for when there is full kavvanah and devekut, and we pray in the Blessed Name, having put on the Blessed Name it is as though God is praying to God, and there is an invocation of abundant mercy, Supernal Grace, from Keter of Arik Anpin, or Atik Yomin. As God prays to God, or the Son prays to the Father, so Ruach Elohim manifests what is prayed, or spoken, just as in the Divine Action of Creation; they are prayers of the Living Word from which all creation comes into being, and that is the life and light of all creation, and as such, through these prayers abundant mercy is manifest, and creation is regenerated, transformed and uplifted – reintegrated with the Light Continuum, Yahweh.

As you may glean from this, the inmost manifestations of God praying to God are prayers of a realized soul in the experience of conscious union with God, the embodiment of the Perfect Thunder Intelligence; hence, prayers of the Divine I Am, or Eheieh (Keter of Atzilut). Such “prayers” are the direct utterance of the Living Word and Wisdom of God, and are the Gospel, and they are something more than prophecy or apocalypse, though prophecy and apocalypse are founded upon them, and flow from them; these utterances of the Divine I Am correspond with Direct Light, while prophecy and apocalypse correspond with Indirect Light.

If we look into prophecy and apocalypse, these are founded upon and flow from the Torah or Gospel that has been revealed, and while there may be insight into the Kelulah Torah, or the Gospel to be revealed in the future, it remains concealed and they do not reveal it. They do, however, open the way for a further revelation of Kelulah Torah, or Gospel, providing insights and illuminations for the alignment and harmony of souls with the Torah or Gospel that has been revealed, and therefore knowledge of how to co-create the conditions necessary for a greater revelation of the Holy Torah, or Gospel.

Here we may remind of an open secret. As we have said, prophecy and apocalypse are revelations of the Living Word and Wisdom as Indirect Light, but there is a manifestation of the Living Word and Wisdom of God that is a manifestation of Direct Light; hence, there are revelations of the Word and Wisdom of God that are greater the prophecy and apocalypse – the ongoing revelation of the Holy Gospel through the embodiment of the Spirit of the Messiah.

As we know, prophecy and apocalypse, in and of themselves, do not bring about any change in the matrix of spiritual forces, or the play of fate and fortune, in heaven or on earth, though, indeed, they do provide knowledge and understanding of what is transpiring and how a change might be brought about through a co-labor with the Holy Shekinah and Holy Spirit according to the Torah or Gospel that has been revealed. If and when, however, there is a greater revelation of the Gospel, or a new Gospel is given, in the revelation itself there is a change in the matrix of spiritual forces, and so in the play of fate and fortune, and destiny, in the heavens and on earth; hence, the creation of a new heaven and new earth with the revelation of the Holy Gospel in the First Coming.

In the Second Coming of Christ in Glory there is an ongoing revelation of the Gospel, and in effect there is a new Gospel being revealed – a further revelation of Kelulah Torah, and with it there is a greater influx of the Christ-Spirit, abundant mercy, and prophecy and apocalypse have been restored, along with all gifts of the Holy Spirit and the Supernal Light Transmission. As such, there is a radical shift in the matrix of spiritual forces and the play of fate and fortune underway, and there will be many people dreaming dreams and seeing visions, along with a greater embodiment of the Spirit of the Messiah and speaking of the Living Word. In a manner of speaking, there is another, greater cycle of regeneration underway, laboring for the Great Transformation of This World.

The ongoing revelation of the Gospel, or speaking of the Living Word, of course, requires the ongoing embodiment of the Spirit of the Messiah, the Supernal Light; hence, it requires a corresponding development and evolution of consciousness in humanity, and the generation and expansion of the true Community of Israel, the Living Body of Christ. The role of prophecy and apocalypse in this ongoing revelation of the Gospel, or Kelulah Torah, is divine guidance of the Community of Israel, the Living Body, for the continued co-creation of the conditions necessary for this ongoing revelation, as well as knowledge and understanding of the shifts and transformations in the matrix of spiritual forces, and the play of fate and fortune, and destiny, that are transpiring through it. Likewise, through prophecy and apocalypse we acquire insights and illuminations into the play of spiritual forces within and behind what’s transpiring, which inform us of our missions, guide our prayers and spiritual works, and empowers us to engage in a co-labor with Divine Grace and to be conscious agents of Divine Grace, or to take up the spiritual labor of co-redeemers with our Elder Brother, Messiah Yeshua.

Basically speaking, through the inspiration of Ruach Ha-Kodesh, and prophecy and apocalypse, we have knowledge of what to pray for and invoke, and how to pray and invoke, and when to pray and invoke, and we have knowledge of the spiritual works we are to take up, and what is to be done, how it is to be done, and when it is to be done.

As we know, there is the inspiration of the Spirit of the Messiah, or Ruach Ha-Kodesh, through direct knowing, the Perfect Thunder Mind, and so also through prophecy and apocalypse, and through luminous dreams, but there are also other forms of lesser inspirations of Ruach Ha-Kodesh “outside” of prophecy and apocalypse, such as Bat Kol (heavenly voice), words of knowledge, and intuitions of the heart. Thus, we receive divine guidance for our prayers and spiritual works in a multiplicity of ways in the Spirit, and if a community is a manifestation of the true Living Body of Christ, and is a living lineage of Gnostic Apostolic Succession in the Second Coming, all of these various ways of insight and illumination, and divine guidance, will be alive and well in it, for the Living Presence of Christ will be embodied in it.

As, no doubt, you will understand, tending the Continuum of the Shabbat, inviting and welcoming the Queen of Shabbat, the Shekinah of Messiah, and taking up prayer in the Blessed Name and the spiritual works inspired by the Spirit of the Messiah, so abundant mercy, Supernal Grace, is invoked and received in the Living Body; the indwelling Messiah in us prays to the Messiah and El Elyon beyond us, and so “God prays to Godself,” and because of this our prayers for living spirits and souls on earth and in the heavens are answered and fulfilled.

Although abundant mercy, or Supernal Grace, is manifest in the Risen Christ and in the Living Body of Christ, it must be said, however, that the full manifestation of abundant mercy depends upon faith and devotion, or devekut, through which living spirits and souls are established in the Sanctuary of Grace. Thus, although there is abundant mercy possible for living spirits and souls, there also remains a play of simple mercy in Christ, or measured blessings for spirits and soul unwilling or unable to receive the fullness of Mercy and Grace. Thus, there is a play of simple mercy under the law, along with abundant mercy in Christ, for God gives to all according to their desire and capacity to receive, and so in Christ we also labor to give what is good to give, whether prayers invoking simple mercy or abundant mercy, all as guided by the Christ-Spirit, all as ordained by God.

Here I’m inclined to pause, waiting upon the Spirit.

O El Elyon, we praise and bless Your Holy Name, and we pray in the Name of Yeshua Messiah for the manifestation of Your Abundant Mercy, the complete fulfillment of all in You (Atoh). Amen.

May the Great Mercy of God shine upon you this day!
Tau Malachi

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Secret Sanctuary

#22 Postby Elder Gideon » Fri Oct 19, 2012 5:56 am

Shalom Tau Malachi:

"I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, She will guide you into all the truth; for She will not speak on Her own, but will speak whatever She hears, and She will declare to you the things that are to come." (John 16:12-13)

Praise be She for all that is being revealed here of Kelulah Torah. What began this contemplation has so far exceeded what I'm now hearing, that I'm elevated by these mysteries of embodiment superseding prophecy and apocalypse.

I now see and appreciate from this angle shared above, how we're really watching a progression from prophecy to apocalypse to thunderbolt illumination by the degree of the embodiment of what is known; the 'word of the LORD' is moving from a deeper and deeper internalization within the individual, so much so that God indwelling is communing with God beyond without contradiction.

There's something striking about this in light of Yeshua's final prayer over his disciples in John:

After Jesus had spoken these words, he looked up to heaven and said, ‘Father, the hour has come; glorify your Son so that the Son may glorify you, since you have given him authority over all people, to give eternal life to all whom you have given him. And this is eternal life, that they may know you, the only true God, and Yeshua Messiah whom you have sent. I glorified you on earth by finishing the work that you gave me to do. So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.

[...]

‘I ask not only on behalf of these, 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. Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world. (John 17:1-5, 20-24)

These and a few others are the among the most mysterious in John, where Yeshua speaks so directly of his union and preexistence with the Father. I can imagine no greater revelation than to consciously embody one's preexistence with the source. What greater abundance of mercy, than to known one's infinity uncontradicted by their body in this world? How this abundant mercy is so, how "God prays to God", has been felt as an analogy of the sun above focused through a magnifying glass into a blazing, blinding point of light below.

Yeshua moved on the earth as a sun of heaven, a great star. Our faith in his realization of this same mysteriously within us. In truth, the gradation of light you're speaking of, when God prays to God, is Clear Light, beyond any indirect experience of bright or dark or color or quality of any conceivable kind, but is direct. Are we not hearing in much greater detail through partzufim, how this entire teaching above is elaborating upon what and how is "I Am"? Are not those utterances of Yeshua where God is praying to God? Is not Eheieh exactly how all of the law and the prophets are not abolished but fulfilled? If so, then how am I hearing Kelulah Torah, anchored in our time by the inner sanctuary of Tzaddik, Great Angel, and Sacred Circle, literally drawing upon the secret sanctuary, the Threefold Body of Truth, Glory, and Emanation? How is the secret sanctuary what is Yet-to-Be-Unfolded?

Gratefully,

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Revelation through the Threefold Body

#23 Postby Tau Malachi » Fri Oct 19, 2012 11:10 am

Grace and peace to you in Hayyah Yeshua!

If we contemplate Kedumah and Kelulah Torah, these correspond with the Body of Truth (Amet), for the knowledge of these is in the Clear Light and Ain Sof; the revelations of the Kelulah Torah correspond with the ongoing generation of the Body of Glory and Body of Emanation, which are the vehicles of reception, embodiment and revelation. Essentially, when there is a greater revelation of Torah or Gospel there is a new generation and expansion of the Body of Glory and Emanation through which the revelation of God, or the Truth, transpires in heaven and on earth, and with every new cycle of revelation there is a greater manifestation of Light Transmission, or spiritual and supernal influx.

The fullness of the Threefold Body is manifest with the appearance of the Risen Messiah, and all tzaddikim or apostles in the Messiah are as emanations of this Living Presence and Power, the Threefold Body manifest with them being in the Threefold Body of the Risen Messiah. As we enter into the Threefold Sanctuary of Grace and receive the Light Transmission, the Christ-Spirit, and we integrate that Holy Light, and embody that Holy Spirit, so the Body of Glory and Body of Emanation of the Risen Messiah is realized, and the Body of Glory and Body of Emanation of the tzaddik or apostle expands and increases. If and when we receive the full Supernal Influx, so through Divine Grace we also will generate a Threefold Body in full.

Tzaddik corresponds to the Body of Truth, the embodiment of the Divine I Am, and the ongoing revelation of Christ and God in the present generation founded upon the previous revelations, the outer sanctuary; the Great Angel is the revelation of new teachings and practices, and the Light Transmission that flows from the Tzaddik, or the Perfect Thunder Intelligence; and the Holy Bride is the Assembly of Companions receiving and imparting the revelation and Holy Light. The more auspicious the assembly, the greater the transmission of the knowledge and power of the tzaddik’s realization in Christ, and therefore the revelation and transmission of the Holy Light is greater. If and when companions come into being who are able to receive spiritual and supernal influxes themselves, and experience illuminations themselves, whether through prophecy, apocalypse or direct knowing, so the play of revelation and Light Transmission becomes far more dynamic in community.

The greater the generation of the Threefold Body in this way, the greater the possibility for revelations of the Kelulah Torah, or a new Holy Gospel; naturally so, for there is the generation, or co-creation, of the vessel of reception, or vehicle of revelation – the Holy Merkavah. In the Second Coming of Christ the community is the Living Body, and we may say the Living Merkavah, and so is the vehicle through which the Spirit of Truth speaks, and Christ and God are revealed.

As we know and understand there is the Holy Gospel as it is in Christ and God, and then there is the gospel revealed to us. As members of the Living Body, each and every one of us receives a revelation of the Gospel and Habad of Christ, so that each of us has our own gospel, which is our wisdom, understanding and knowledge of the Gospel and Christ. In this there is an ongoing revelation of the Gospel among us in each generation, and along with this there can be new revelation of the Gospel, corresponding with the Yet-To-Be-Revealed Torah.

As we have said, in general prophecy and apocalypse, and our gospel, draws upon the Gospel that has been revealed, but the utterances of the Divine I Am (Eheieh) are revelations of a new Gospel, corresponding with Kelulah Torah. At times, though, as we see with Moshenu, the inmost gradations of prophecy and apocalypse can become new revelations of Torah or Gospel, for though he does not embody the Supernal Realization of the Messiah, Eheieh, he is the lawgiver, revealer of the Holy Torah. Although he does not embody the unification of Eheieh, he does draw near to it, and so at the burning bush the Essential Name of God is revealed to him, Eheieh Asher Eheieh. According to the masters of the tradition, this expressed the Ratzon of the Holy One for the advent of the Messiah, and was a prophecy of the coming of Melekh Messiah, the one who would have the Crown of Supernal Grace, Abundant Mercy (Keter).

As we know, and as the Zohar teaches us, Moses reached into Jubilee, the Upper Shekinah, because of the great matrix of 600,000 luminous souls that are with him in the Community of Israel. On account of this, none of the navim, prophets, can be compared with him until the appearance of Yeshua, the Messiah. When Adonai Yeshua appears, and he receives the full Supernal Influx, Ruach Elohim, he does not only reach into Elohim, the Upper Shekinah, but he becomes united with Elohim and with Yahweh, and he embodies the Supernal Realization of Eheieh; thus, in him Eheieh prays to El Elyon, or Ain Sof, and when preaching so the Word of God or Divine I Am is speaking.

In the same way that the revelation of the lawgiver required a matrix of lofty souls with him, great souls for that generation and age, so the revelation of the Messiah and Gospel required a matrix of lofty souls with him, great souls for his generation and age. The same is true for any greater revelation of the Kelulah Torah, there must be a Sun of Heaven and a matrix of souls of a higher grade, a constellation of stars, as it were, forming the gate or vehicle of revelation.

There is a secret mystery to be revealed concerning the Torah versus the Gospel, one that corresponds to knowledge and understanding of the Supernal Realization of Eheieh. As we know, there are the Written Torah and Oral Torah, and under the law the Written Torah is superior, and is above the Oral Torah; with the Holy Gospel, however, this is reversed, the Oral Gospel is superior, and is above the Written Gospel. Indeed, for the Oral Gospel is the direct utterance of God, the Divine I Am, and there is liberation through hearing the Word of God, and the Written Gospel is an interpretation of this, and instruction about this; receiving the Spirit of the Messiah, we all have a capacity to listen and hear the Oral Gospel, the Living Word and Wisdom of God, and the Living Word is superior, and is above the Written Scriptures. Contemplate this well, and understand!

Here it must be said that while we do, indeed, draw great insight and illumination from the Holy Scriptures, understanding within them the inspired Word of God, a Gnostic of the Second Coming does not make any book an idol, proposing that anything written is the literal and absolute Word of God. However inspired and holy any scripture might be, no book can be the absolute Word of God, and no Torah or Gospel that can be recorded in this world is the Torah or Gospel as it is in the Most High, or the primordial.

It is good to study and contemplate the Holy Scriptures, but as we do so, as Gnostics we pray for direct experience of the Risen Christ and for direct revelation of the Gospel through the Risen Christ – we pray for the unfolding of the Gnostic experience of Christ, seeking to enter into the spiritual and mystical experiences through which the Holy Scriptures were inspired. Thus, we seek direct experience of the Living Word and Wisdom of God, illuminations and revelations through the Spirit of the Messiah; the Oral Gospel. This corresponds with the Direct Light, while study and contemplation of the Holy Scriptures corresponds with Indirect Light.

We may understand something of the greater holiness and power of the Oral Gospel in our experience of receiving revelations and teachings from a living tzaddik in the Messiah, an apostle who embodies the Perfect Thunder Intelligence, for to be present in person, and listen and hear a revelation or teaching in person, is superior to an audio recording or written recording, for it is a transmission of the Living Presence and Power in the moment, and if an utterance of the Divine I Am, it is a speaking of the Living Word of God in that moment. As such, there is a direct communication of light-power and something of the ruach of the holy tzaddik or apostle, and our soul is elevated significantly if we listen and hear with faith and love in Christ. Something of this can transpire through an audio recording, and through written teachings, but this is not in the power of the moment and is indirect, and therefore the energetic transmission is diminished, or more restricted, naturally so. If and when a companion of the tzaddik, who has received a revelation or teaching from the mouth of the tzaddik in the Living Presence, and has integrated the revelation or teaching, and has a good understanding of it, and is able to convey something of the light-power and ruach they received, this is also superior to an audio recording or written teaching, for it is directly in the moment, and in the Living Presence of Christ between two or more souls.

As we know, in the Second Coming the Living Presence and Light Transmission has been restored, and therefore the speaking of the Living Word of God has been restored, along with prophecy and apocalypse, and all of the various movements of the Holy Spirit, healing, wonderworking and so on.

These were some teachings I was inclined to share this morning, a stirring below generating a stirring above, invoking an influx.

O Adonai, please uplift our soul into You this day, and join our soul with Your Shekinah that we might be sent from You (Atoh). Amen.

God bless you!
Tau Malachi

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Prophecy of Sandalfon and Gabriel

#24 Postby Elder Gideon » Sun Oct 21, 2012 5:25 pm

Shabbat Shalom Tau Malachi!

The superiority of Oral Gospel over Written Gospel rings so beautifully, particularly when the very word 'gospel', the Greek euangelion, was ‘liberative news’ one heard with their ears, as of a victory or enemy retreat. How often do we read the earthly and heavenly Yeshua declaring, "Anyone with ears to hear, listen!" The hearing of this is mouth to ear, never reading. How gospels ever became confused with writing is precisely why they cannot compare to this day with what we hear, mouth to ear, from a holy Apostle. Praise be She for generating Apostles in our time filled with good news!

There's a nuance to hearing I wished to draw out in relationship to prophecy. The teachings of the maggidim Metatron and Sandalfon are very relevant in our conversation here of the relationship between apocalypse and sacrifice. Through Metatron, Guardian-Guide-of-Souls-in-Ascent, is the movement of Light Transmission pervading this cosmic cycle; through Sandalfon, Great-Ofan-of-the-Shoe, is the reception of the Light Transmission in a particular world-system. She is Guardian Archangel of the Light Transmission in our planet, for its people have received, are receiving, and shall receive the cosmic and primordial enlightenment preceding this planet.

As we've already drawn out the dynamics of how apocalypse and Perfect Thunder Mind are received through a life purified in self-offering, the nature of prophecy becomes very intriguing when we remember that it is attributed to Eliyahu (Elijah), who is the embodiment of the Spirit of Prophecy: Sandalfon. How shall we understand this gradation of prophecy of Sandalfon distinct from prophecy of Gabriel?

Gratefully,

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Metatron-Sandalfon, Apocalypse & Prophecy

#25 Postby Tau Malachi » Wed Oct 24, 2012 11:29 am

Grace and peace to you in Hayyah Yeshua!

If we look into the Books of Enoch, the First and Second Book of Enoch are apocalypses, while the Hebrew Book of Enoch is a significant sacred text of Merkavah Mysticism depicting very lofty visions of heavenly realms and angels, and conveys deep esoteric knowledge of Metatron. As we know, in Jewish Midrashim when Enoch is taken up in ascent he is translated into Archangel Metatron, the Prince of the Countenance, and Angel of Torah (Torahkiel Yahweh). Given these holy books attributed to Enoch, the “Initiate,” so we know apocalypse is associated with Metatron and with Ruach Ha-Kodesh manifest as the Ruach Ha-Enoch. Visions of heavens and hells, the End-Of-Days and World-To-Come correspond with apocalypse, and Metatron is the principle archangel that presides over these revelations.

It is taught in the tradition that Enoch experienced the full Supernal Influx, but in his generate and age there was no one who was able to receive the full Light Transmission from him, for he lived in a dark and perverse generation and age. Therefore, God took him up in divine rapture and mysteries of the Messiah and the End-Of-Days were revealed to him, and he was translated into Metatron, “Little Yahweh,” the archangelic presence of the revelation of the Messiah in world-systems and the Great Ascension, the harvest of souls. As we know, full reception requires giving, and therefore Enoch did not experience the full influx and reception of Supernal Light and Supernal Consciousness as Adonai Yeshua did, and so was not the Messiah, but he was the first to receive something of the Supernal Light, the Spirit of the Messiah, and therefore was transformed into the interior archangelic presence of the Messiah in the Supernal Abode and Beriyah, the archangelic emanation of Keter, the Crown of the Messiah and El Elyon.

Here it is given that we may speak some mysteries concerning Metatron. This archangel is so holy, so vast, and so near to the Most High, that in much the same way as the Great Name of Yahweh, orthodox Jewish Mekubalim will not speak or write the name of Metatron in full, but will use “Metat,” or some other designation or title when speaking or writing of him. Over the years I’ve become well acquainted with this archangelic presence, which is like no other, and in my soul’s dance for eight weeks in between this world and the other world the acquaintanceship grew considerably, for there were encounters with many different faces and emanation of Metatron in the supernal and spiritual dimensions. While archangels, in general, can assume numerous forms or appearance, and can have countless emanations, the numerous forms or appearances of Metatron and very different, for each is as though a different archangel with unique knowledge and power, and yet all abide in the sacred unity Metatron is, and all are emanations of Metatron. Likewise, while archangels, in general, are deeply interconnected, and intimately interrelate and interpenetrate one another, and have bodies composed of orders of angels and heavenly realms, it is as though the entire archangelic world and all of the heavens are the body of Archangel Metatron, such is the presence and power, and glory, of the Prince of the Face, and the Prince of the Torah and Gospel. This is what is meant when mekubalim say that “Metatron was set above all other angels” and is the archangelic presence of Elyon, the Most High; and profoundly, in Metatron there is a resemblance to the Holy One of Being, who has countless Divine Names, Attributes and Emanations, and yet is a Sacred Unity, is One, for corresponding with every name of Metatron there is a unique emanation and appearance as has been said. Who can speak the entire reality and image of such and archangel of El Elyon, or Ain Sof, the Infinite; and if the reality and image of such an archangel cannot be conceived or spoken in mental consciousness, or by mortal being, who can speak of God Most High, or Ain Sof? In much the same way that we can speak of the Sefirot or Emanations of Ain Sof, though, we can speak of the emanations and appearances of Metatron; there are many we can speak about, but then there are many more that are unknowable and unspeakable in This World, remaining concealed and secret.

One of the emanations that is, perhaps, most astonishing is as the Archangel of the Pleroma of Light. This is an emanation of Metatron as the world of archangels in the Risen Messiah; hence, it is the vision of Beriyah in the experience of full Supernal Influx and the dawn of Supernal Consciousness, the awareness of the archangels as they are in the Light Continuum (Yahweh) and Supernal Dimensions. As has been taught in our Christian Kabbalah, with the advent of the Messiah in a world, so there is an advent of the Messiah in the corresponding heavens, and there is an influx of Supernal Light among the archangels and angels, their knowledge and power increasing in the Messiah, and with this, new heavens are generated within the heavens, the Sanctuary of Grace being manifest as pure light realms within the heavens. The archangelic presence of the emanation of these pure light realms is the emanation of Metatron as Archangel Hua, the archangelic presence of Hayyah Yeshua, the Risen Messiah.

As we know, Hua is called the “union of Metatron and Sandalfon,” and Sandalfon is the emanation of Metatron to This World. Corresponding with the vision of pure light realms in Atzilut, and the emanation of pure light realms within the heavens, in the experience of the dawn of Supernal or Messianic Consciousness, so we see the Holy Light that is above everywhere below, as though the entire physical world and universe is ablaze with spiritual nuclear fire, but like the story of the burning bush, it is not consumed by that Holy Light, Holy Fire. The archangelic presence of this reality is what we call Sandalfon, the archangel of the Holy Shekinah, the “Princess.”

As we know, something of this is glimpsed and known in our experiences of Light Transmission, first with the spiritual light, and then with the Supernal Light, but with the actual dawn of Supernal Consciousness there is the experience of the Perfect Thunder Intelligence, the Great Vision, and so an even greater experience of this union, inseparability, of the Pleroma of Light and Entirety, or the Shekinah of Atzilut in the heavens and on earth. Thus, while we can speak of Metatron corresponding with apocalypse, so Metatron emanating as Hua (or IAO) is the archangelic presence of the Perfect Thunder Intelligence, and direct knowing. In the experience of the Perfect Thunder Intelligence, however, the soul anointed with Supernal Light, the Spirit of Messiah, is within Metatron and Metatron is within that soul, and there is an experience of conscious union, a Non-Dual Gnostic Awareness, which is different from the experience of apocalypse of inner and outer gradations, all of which transpire as though in separation, more or less. In this regard we might consider the Apocalypse of St. John the Beloved, which is experienced in an expanded state of mental consciousness, not Supernal Consciousness, during which he is quite separate from the archangels and angels, and even has to be rebuked for bowing down before an archangel, as though to worship an angel in the place of the Messiah and El Elyon. A vision arising in Supernal or Messianic Consciousness is very different than this, for all that appears is known inwardly, as though within one self; one is within what appears and what appears is within oneself, so that while we might speak of a vision, it is something much more, it is direct knowing as in the “Mind” of Christ or God. In this we may know and understand that the experience and relationship of a soul with archangels and angels in Supernal Consciousness is very different than in expanded states of mental consciousness, or cosmic consciousness, which is the peak of mental consciousness. The very story of Enoch translated into Archangel Metatron, and set above all other holy angels of God, points to this truth.

Here there is an open secret we can share, understanding the Apocalypse of St. John transpiring in an expanded state of mental consciousness. If this is true, then not all of the disciples of Adonai Yeshua were able to receive and embody the fullness of the Supernal Light and Supernal Consciousness, but rather, what was embodied by many of the original apostles was expanded mental consciousness and cosmic consciousness. As we know and understand, the Apostle of the Apostles, the Magdalene, and Mother Miriam were able to receive the full influx of Supernal Light and embodied Supernal Consciousness, and it has been said by master of the tradition that St. Lazarus, St. James, St. Philip, St. Thomas and St. Matthew (or St. Levi) did as well. However, while touched by the Supernal Light, and glimpsing something of the Supernal Abode, many in that generation and age were not able to receive the full Supernal Influx; hence the necessity for an ongoing evolution and revelation, and the Second Coming of Christ in Glory.

In the Second Coming there is a greater influx of Supernal Light underway, and so there is a New Consciousness dawning in humanity among the spiritual elect; while indeed, some thing of the Supernal Consciousness was embodied among the original apostles, by a few, so now the Spirit of the Messiah is moving among us, laboring for a greater revelation and Light Transmission, a greater dawn of Supernal or Messianic Consciousness among us. As you might imagine, the Gospel as known and understood in states of expanded mental consciousness, or its peak, cosmic consciousness, is one thing, but as it is known and understood in Supernal Consciousness, or the Perfect Thunder Intelligence is another; hence, the Gospel preached by orthodoxy is one thing, and the Gospel preached by Gnostics in the Second Coming is another, for with the dawn of Supernal Consciousness there is another Habad of the Gospel, and in effect there is a New Gospel of Christ.

This very tension between the Gospel known in mental consciousness and the Gospel known in Supernal or Supramental Consciousness arose between Christian Orthodoxy and Christian Gnostics of the Original Church, and as we might anticipate, so now, there is an even greater divided between the gospel of mainstream Christianity and the gospel of Gnostics of the Second Coming.

Here we may say that Metatron emanating as Hua corresponds with the archangelic presence of the Holy Gospel as “heard” in Supernal Consciousness; hence, the archangelic presence of the Supernal Habad of the Gospel (Hokmah-Binah-Da’at of Atzilut).

It may very well be that St. John was among the disciples who experienced a full influx of the Supernal Light and Truth; there are astounding hints of it is the Gospel of St. John and Acts of St. John, but his vision does not convey a “seeing” and “hearing” in Supernal Consciousness as recounted, clearly so given his account of interactions with the angels in the apocalypse. We can say, though, that very often, in skillful means a Gnostic Apostle may weave Supernal Da’at into a mental dream or vision, and so into mental terms, in order that others might know and understand something of the Word and Wisdom of God, and so perhaps this was the case with the Apocalypse of St. John; hence, a teaching given in skillful means for younger siblings concerning the Risen Christ and End-Of-Days.

There is an interesting story concerning the transfiguration within our oral tradition that conveys another secret concerning Enoch-Metatron, for while the canonical gospels say that Moses and Elijah appeared in Glory Body when Yeshua revealed his Glory Body to some of his disciples, according to our oral tradition it was Enoch who appeared with Elijah. In truth, there is no contradiction in this Christian Midrash, but rather it suggests that the soul of Enoch was reincarnate as the soul of the lawgiver Moses. Within and behind the Glory Body appearances of Moses and Elijah are the archangelic presences of Metatron and Sandalfon, and if the soul of Enoch incarnates as the prophet Moses, in this we glimpse something of the spiritual labor of Metatron as the opener of the way for the coming of the Messiah, for the giving of the law was essential to the generation of the conditions necessary for the Messiah to appear and be received.

Concerning Sandalfon and prophecy, and Gavriel and prophecy, Sandalfon, as the Angel of the Shekinah, corresponds with the inmost gradations of prophecy, direct utterances of the Spirit of Yahweh, or Shekinah of Yahweh; hence, direct communion in which a holy man or woman hears of the Word of the Lord. We see this with Moses, and with other great navim, prophets, such as Samuel, Nathan, Elijah, Elisha, Isaiah and Jeremiah. Gavriel corresponds with lower gradations of prophecy, seeing in dreams or visions, and with revelations through the world of angels. As an example, the prophet Mohamed does not hear the Word of the Lord in direct communion, but rather through visitations of Archangel Gavriel and hosts of angels; hence, at a different grade than Moses and the Masters of the Name (Baal Shem) of ancient Israel.

There is a similar relationship between Metatron and apocalypse, and Michael and apocalypse as well, for Michael is also associated with apocalypse, just as Gavriel is associated with prophecy, and there is apocalypse through direct communion and hearing the Word of the Lord, and apocalypse through dreams and visions, and through the world of angels. As the Prince of the Face, Metatron corresponds with the inmost gradations of apocalypse through hearing, as well as the direct knowing of the Perfect Thunder Mind of Christ, while Michael corresponds with the outer gradations of apocalypse through seeing in dream and vision.

In this regard we may know and understand that hearing is superior to seeing, just as direct knowledge is superior to hearing; and here we may recall that salvation, or liberation, comes through hearing the Holy Gospel, the Word of God, or through the direct utterance of the Spirit of Truth (Amet), or the Divine I Am. In the Messiah, hearing the Gospel, and having faith, so we receive the Spirit of the Messiah, and as we progress in the Gospel, so we may experience direct knowledge through union with the Messiah in El Elyon.

Now there is something more to be said of Metatron and Sandalfon here that might bring deeper insight into these great archangelic presences. Metatron corresponds with the entire revelation of the Word and Wisdom of God, and the Presence of God, which has transpired, is transpiring, and will transpire in This World, in the heavens and on earth, as well as within all world-systems of This Universe throughout all time. Sandalfon corresponds with what has been revealed, and what is being revealed, on earth, and Hua corresponds with what has been revealed, and is being revealed, in the heavens; hence, Metatron corresponds with the Habad of Divine Revelation from the perspective of the eternal realm, while Sandalfon corresponds with the Habad of Divine Revelation from the perspective of space-time, and Hua corresponds with the intersection of these two aspects of Divine Revelation.

In this, perhaps, we will understand that with the ongoing revelation of the Gospel and God, the presence and power of Sandalfon and Hua increases, so that from one age to another the Angel of the Shekinah in heaven and on earth is greater; but then, as the faithful and spiritual elect receive and embody the Spirit of the Messiah, or Ruach Elohim, and they pray and worship El Elyon in spirit and truth, so the influence and power of all of the holy angels increases in the heavens and on earth.

In closing we may share something more concerning Metatron. As we have said, there is the presence and power of Metatron that is revealed, and the presence and power of Metatron that is concealed; there is that of Metatron that can be known and spoken, and that which cannot be known or spoken in This World, but may only be known and understood in the World-That-Is-Coming. We can share a hint of the concealed mysteries of Metatron. In the experience of inner gradations of Supernal Consciousness, “gazing” into the Primordial Universe, masters of the tradition have said that Metatron reaches into Adam Kadmon, or the Primordial Universe, and as such, Metatron is the archangelic presence of Adam Kadmon. On account of this there is another title given to Metatron, the “Prince of the Order of Melchizedek,” the archangelic presence of the Order of Universal and Primordial Enlightenment; hence, Metatron is the archangelic presence of all of the holy and enlightened ones, the “immortals,” who appear throughout all time, past, present and future.

If we wish to consider the inmost concealed dimensions of the Prince of the Face (Arik Anpin), or rather the archangelic presence of Adam Kadmon, we may contemplate this: As Metatron holds the knowledge and power of all Divine Revelation past, present and future in This World and This Universe, so Metatron holds the knowledge and power of the Divine Revelation throughout countless universes or great cosmic cycles. In this, perhaps, you may understand that Metatron, or rather the emanation of Metatron as Torahkiel Yahweh, holds the knowledge and power of Kedumah Torah and Kelulah Torah. Who can conceive, or speak, of such knowledge and power in This World? If and when a soul is take up through Supernal Grace and “gazes” into these great and supreme mysteries in inner gradations of Supernal or Messianic Consciousness, it remains makifin, which is to say encircling or transcendent knowledge (da’at) that cannot be made p’nimi, internalized and embodied, or spoken here; this corresponds with true “secret teaching,” those that cannot be spoken, but can only be known in direct experience and conscious union.

The “inner teachings” of esoteric mysteries that we can share, these correspond with p’nimi, and the “secret teachings” we cannot share, these correspond with makifin; as Adonai Yeshua teaches us, though, in the End-Of-Days and World-To-Come, there is nothing that is hidden that will not be revealed, and what is makifin in This World will be p’nimi in That World as we gaze “face to face,” and we “know as we have been known.”

This is what the Mother is revealing today, and now as she veils herself, so must I pause, waiting upon Ruach Elohim, Mother Spirit.

O El Elyon, creator of heaven and earth, we praise and we bless Your Holy Name, and we pray that Yahweh and Elohim be united this day, and the power of Tzavaot, Your Hosts, be manifest in full among us; may all living spirits and souls be blessed this day, and may all be gathered into You (Atoh). Amen.

God bless you and God protect you!
Last edited by Tau Malachi on Fri Oct 26, 2012 2:32 pm, edited 1 time in total.
Tau Malachi

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#26 Postby Anna » Fri Oct 26, 2012 8:45 am

Blessings in the Light of Messiah!

I am fascinated by the idea of Pure Light Realms generated in the heavens and am seeing this within us as well as around and ever beyond us. Within us, then, am I hearing Pure Light Realms generated in our own heavens, our interior stars? This thought in itself brings greater expansion into awareness! Then, are these realms generated in a similar fashion to the generation of new heavens and new angels when new teachings arise in the Spirit, teachings of the Supernal Heavens? What new teachings these must be, if that is so!

The metaphor of a limb that has fallen asleep due to compression comes to mind, as though these Pure Light Realms are part of the release of compression/obstruction of the flow of life. Though painful at first, the agitation mentioned above is a necessary part of receiving that flow through newly opened channels.

Contemplation of these realms is bring up the awakening of Adam Kadmon from his "strange and fitful dreams," suggesting the idea that each of these Pure Light Realms is integral to that awakening.

Yeshua's words that appear above, "It is accomplished," seems very much about this awakening, the Being of the Becoming finally manifest in this world. If manifest in this world, already manifest and meant to manifest in all worlds, in all times, for all time continuously. For some reason the verse in Genesis comes up in regard to Adam Kadmon, "It is not good for the man to be alone," as though the awakening of the Primordial Human Being is all about awakening to God's Presence and Power revealed in all Creation, the Holy Shekinah.

May we awaken to the ever-expanding love within and ever beyond, that draws us nearer and into union with the Holy One of Being!

Shalom!
Anna

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Threefold Body & Pure Light Realms

#27 Postby Tau Malachi » Fri Oct 26, 2012 1:27 pm

Greetings and blessings in the Holy Light of the Messiah!

The generation of the body of light transpires through the reception of the Holy Light from above, the purification and opening of the interior stars, and the awakening, sublimation and uplifting of the serpent power. When the serpent power is uplifted and brought into repose or cessation in the crown star, and the initiate is able to abide in Clear Light Union, there is an experience of the Great Vision of Melchizedek, or the Risen Christ, and the full influx of the Supernal Light, or Christ-Spirit, transpires, and with this there is the dawn of Supernal or Messianic Consciousness; this is the realization of the Body of Truth, and so the body of light is transformed, the Body of Glory and Body of Emanation being generated from the Body of Truth. This Body of Glory corresponds with the generation of pure light realms in the Supernal Dimensions, and in the seven heavens, and this Body of Emanation is the Sanctuary of Grace manifest on earth, and the interior stars as emanations of the Supernal Light, transformed by this spiritual nuclear fire, correspond with pure light realms in the seven heavens within the Body of Glory. Thus, in this awakening in Christ there is full knowledge of the angels and heavens, as well as the Pleroma of Light, the “eighth heaven” (Malkut of Atzilut).

In the experience of the Light Transmission with tzaddikim or apostles in the Risen Messiah we experience pure light realms manifest here on earth, for within and surrounding a living tzaddik there is a matrix of Light-presence and Light-power, and there are spirits of tzaddikim and maggidim, or saints and angels, continually coming and going in their presence; in moments of Light Transmission, quite literally, we see and hear, and know, something of the kingdom of heaven here and now, embodied. As we receive and integrate inner gradations of the Light Transmission and progress in the Gospel, so more and more we enter into this same Gnostic experience of Christ, and we become aware of the kingdom of heaven within and all around us, just as we have witnessed with our tzaddik in moments of Light Transmission.

Although provisional teachings concerning this spiritual evolution and realization in Christ can sound very linear, in truth our experience of it is not exactly linear or sequential at all, but there are radical leaps through Light Transmission and Divine Grace, and there is a play of running and returning, or progress and regress. Thus, as we receive the Light Transmission, or Christ-Spirit, even early on something of the pure light realms is beginning to manifest in our interior stars and body of light long before the full Supernal Influx and dawn of Supernal Consciousness. This becomes obvious, for well before a full breakthrough into Supernal Consciousness we experience “tastes” and “glimpses” of Supernal Consciousness, and the very nature of the Supernal Light is that it is within and behind all manifestations of light, material, astral and spiritual; from our very first anointing with the Spirit of Christ, so this Holy Light begins to take up and transform all aspects of light, and of being and consciousness in us, laboring for the full awakening and realization of our soul in Christ and God. Such is the very nature of the Sanctuary of Grace in the Risen Christ, and the Sanctuary of Grace manifest as the Living Body, or the Emanation Body of the holy tzaddik.

The generation of new heavens, or pure light realms, is not only in the Supernal Dimensions, but it is also in the seven heavens, which is to say in the astral and spiritual dimensions as well, and these new heavens, or pure light realms, are manifestations of the Body of Glory of the Risen Messiah and tzaddikim in the Messiah, and these light realms are inseparable from the Body of Glory, or are in the Body of Glory. With the generation of these new heavens, or light realms, so also there is a generation of new angels inseparable from the heavens, as well as the enlightenment and transformation of angels in heavenly realms through the influxes of Supernal Light, or the Christ-Spirit.

Here it must be said that the world of angels and world of spirits is also receiving the Gospel and awakening in Christ – greater and lesser divinities are also becoming enlightened or realized in the Christ-Spirit.

In terms of the creation new maggidim, or new angels, these correspond with emanations of the Glory Body of the Risen Messiah and apostles in the Messiah; thus the new heavens, or light realms, and new angels, are the Glory Body appearance of the holy and enlightened ones in the heavens, and with their appearance in the heavens, so is the Supernal Light or Christ-Spirit communicated to souls and angels in the heavens, and greater and lesser divinities receive Christ and becoming awakened in Christ. In other words, when the Christ-Spirit is embodied, so the Supernal Light Transmission is manifest on earth and in the heavens for all who are willing and able to receive it, the Body of Glory and Body of Emanation being the vehicle, merkavah, of the Light Transmission.

This ministry, or play of Light Transmission, reaches into realms and worlds of the middle astral, and into archonic and demonic realms as well; hence, into all realms, worlds and universes of the entirety. Thus, quite literally, all manner of spiritual beings-forces are receiving the Gospel and becoming awakened in Christ.

Here we may say that all living spirits and souls that come in peace, and that desire to receive the Holy Light, are welcome and are received by tzaddikim in the Messiah; hence the many and diverse spiritual beings-forces we behold in movements of the Continuum during spiritual discourse, prayer and ceremony with living tzaddikim or apostles.

If we look into the stories of the Holy Scriptures of any authentic wisdom tradition, and consider all of the characters, situations, circumstances and events they relate, all of these are as dreams of Adam Kadmon awakening, and as all human souls have their root and essence in the Body of Adam Kadmon, so it is with all living spirits and souls, and all spiritual beings-forces; within all are sparks of Adam Kadmon asleep and dreaming, and awakening, this Being of the Becoming.

In what has been said concerning the Body of Glory, and the creation of new angels and new heavens, perhaps we may have some deeper insight into apocalypse in the experience of Supernal Consciousness, or the Perfect Thunder Intelligence, for not only is there perception of the angels and heavens as they are, but there is a transformation of the angels and heavens, and the generation, emanation, of new heavens and new angels – new revelations of Christ and God, the True Light. Likewise, if we know and understand what the Body of Emanation or Manifestation is, so within it we will understand the generation of a new earth, along with a new humanity, for it is a Living Presence and Power uplifting and transforming this life and this world into the Kingdom of God; hence, a vehicle of the Great Resurrection and Ascension.

Now, the Emanation Body is not the physical or material body of the holy tzaddik or apostle, though their physical presence is a center and vehicle of the Emanation Body in the material dimension; but rather, the Emanation Body is the matrix of Light-presence and Light-power, within and around them, and is the matrix of divine powers and spiritual beings-forces that move with, in and through them – hence it is the energetic being within and behind their appearance in this world. In moments of outer gradations of Light Transmission, these are revelations of their Emanation Body, and in moments of inner gradations of Light Transmission, these are revelations of their Glory Body, the inmost gradation of Light Transmission is the revelation of the Body of Truth (Amet), which is direct recognition of the Clear Light Essence. Understanding this, you will understand that in truth, Adonai Yeshua did not reveal his Body of Glory in the transfiguration, but that it was his Body of Emanation that was revealed to the disciples; the revelation of his Body of Glory transpires in the resurrection, at the Mount of Olives, as taught in the Gnostic Gospel, and the revelation of the Body of Truth, for those who were able to receive it, was in the moment of his ascension, when his Body of Emanation and Body of Glory were dissolved into their inmost essence, the Body of Truth, the Clear Light Essence. This corresponds with “repose in the Living Father,” or the fruition of the union of Mother and Daughter Clear Light, which is the “Rainbow Body Attainment.”

Here we can speak a secret mystery for those who have ears to hear it. As we know, there are deep esoteric teachings concerning the appearance of Keter or Da’at on the Tree of Life, that when “Arik Anpin” turns inward towards Ain Sof, Keter disappears and Da’at holds the place of Keter, but when Keter turns towards the World of the Sefirot, Da’at disappears and Keter appears in its place. There is, in truth, no explaining this great and supreme mystery, though we may say that this corresponds with the Habad of the Apocalypse and End-Of-Days in Supernal or Messianic Consciousness. As we know, the human being is a microcosm of the macrocosm, and as such there is something of this “turning of the face” with the holy and enlightened ones of the Order of Melchizedek, so that with the “turning of their face” one way, they emanate and appear in the heavens and on earth, and with the “turning of their face” another way, their emanation dissolves into its essence and they disappear, entering into full reintegration with the Light Continuum, or repose in the Pleroma of Light to abide among the living ones, the “immortals.” Thus, they may turn towards the Pleroma of Light and Ain Sof, or they may turn towards the Entirety and Gilgulim, and in the Non-dual Gnostic Awareness of Supernal Consciousness, in truth there is no difference to them; it is all a question of the service to God or Enlightenment to which they are called by the Sacred Heart, and the fulfillment of the inmost desire (Ratzon) of the Sacred Heart. As we know and understand in the Ascended Christ, when a realized soul becomes the Christ to a world-system and the corresponding heavens, in fruition of the Ratzon of the Sacred Heart they enter into complete repose, or cessation, or enter into what has been called the “office of the high priest” of the Order of Melchizedek. What this means, of course, we cannot conceive or speak, but only those who have entered into this Perfect Repose, or Perfect Peace, know and understand; but in the inner gradations of Supernal Consciousness, “gazing” into the Primordial Universe, the reality or truth of this Great Attainment is “seen” and “heard,” and is known.

Here we may share a teaching of the Christian Kabbalah: “The holy and enlightened ones always labor to leave another of their kind behind in their place; when another arises, so they enter into full reintegration and repose in the Living Father.”

This movement into complete repose, of course, corresponds with the full realization of Apocalypse, and the End-Of-Days and World-That-Is-Coming.

These mysteries are all within the teachings on Enoch-Metatron in the tradition, as well as in the Melchizedek teachings of our lineage. In the teachings of Enoch becoming translated into Metatron, and the reincarnation of the soul of Enoch as Moses, the lawgiver, we understand that because Enoch did not become the Messiah, so the Ratzon of the Sacred Heart within him was not fulfilled, and therefore he would not gaze “face to face,” or enter into complete repose, but rather he continues in the spiritual labor for the fulfillment of Ratzon Elyon, the Ratzon of the Sacred Heart (Lev).

Having delved into these secret mysteries, so there is something more to be said concerning the interior stars corresponding with pure light realms in the Body of Emanation. Essentially, in various movements of Light Transmission, and the imparting of blessings and empowerments, the Supernal Light or Christ-Spirit is communicated through various arrays or constellations of the interior stars in the Light Body of the tzaddik or apostle, the full spectrum of Light Transmission being a communication through all seven interior stars. The most essential interior stars in the play of Light Transmission, however, are the brow, heart and navel stars, joined with the interior stars that are in the hands, hence the common gesture of the laying on of hands in blessings and empowerments, and ordinations and consecrations.

If we understand the Emanation Body and Glory, so we will know and understand that this play of Light Transmission is not isolate to the physical presence of a tzaddik or apostle, but rather, we will know that it can occur at a great distance with those who have a true heart-connection, who are open and sensitive, and who have full faith and devotion. It is entirely possible for Light Transmission to happen at great distances, for there is a development of consciousness beyond the body with a Gnostic Apostle, and a capacity to move in the Body of Light or their “Holy Angel,” and to engage in Light Transmission through the inner dimensions, or “inner planes.” Generally speaking, they are quite aware of these contacts, for they are aware of their prayers and travels in the Holy Spirit, but unless a person whom they visit is aware of their presence and is able to bear witness, they do not speak of these spiritual works, they remain secret, known only to them, and to the angels and God. This corresponds to what is said of the rider of the merkavah, “They speak of the mysteries to one who know already, and speak in private.”

We do not share this to foster self-delusions in the immature, for those who would bear false witness and false claims about such things are deceivers, and will not be received; but we share this for those who have a good heart, so that they might know that abiding in faith and devotion the Living Presence of their tzaddik and Christ is always with them, the “angel” of their tzaddik is always near.

Indeed so, for the very nature of any body that appears is that it is inseparable from the world in which it appears; as such, the body is the world and the world is the body – such is the truth of the Body of Emanation.

In this is a hint of how Adonai Yeshua takes the sin of the world upon himself when he goes to the cross, and how living tzaddikim in the Messiah take on the sin, or negative karma, of the realms and worlds in which they appear; hence, something of the play of corbin, self-offering, in the Continuum of Light Transmission.

What we have said of the Emanation Body and this world is also true of the Glory Body and the heavens in which it appears – that body is the heavens and the heavens are that body.

As for the Truth Body (Amet), it is the very essence and nature, and source, of all (Kol) – the “Foundation of Heaven and Earth.”

O Yahweh Elohim, we praise and bless Your Holy Name, and we pray, please let the Sun of Heaven shine brightly among us. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

JeffK

#28 Postby JeffK » Sat Oct 27, 2012 5:35 am

Thank you for the wonderful and guiding words. Does a tzaddikim take on sin (negative karma) naturally by being "one" with another person (or the world), or is it also conscious intent? Does not the sin need to be surrendered (or let go) for the tzaddikim to take it from a spiritual friend?

Light & Love,

Jeff

Elder Gideon
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From Five to Seven

#29 Postby Elder Gideon » Sun Oct 28, 2012 5:24 pm

Shabbat Shalom Tau Malachi!

This Body of Glory corresponds with the generation of pure light realms in the Supernal Dimensions, and in the seven heavens, and this Body of Emanation is the Sanctuary of Grace manifest on earth, and the interior stars as emanations of the Supernal Light, transformed by this spiritual nuclear fire, correspond with pure light realms in the seven heavens within the Body of Glory. Thus, in this awakening in Christ there is full knowledge of the angels and heavens, as well as the Pleroma of Light, the “eighth heaven” (Malkut of Atzilut).


Praise be our Merciful Mother for revealing new integrations!

Following the vein distinguishing the Body of Glory from the Body of Emanation, I wished to inquire from your recent discourse in Melchizedek teachings regarding the transition and direction from five essential lights to seven rays, or interior stars. If I heard correctly, the five essential lights arise from the primordial ground in sound vibration; these are the five elements in their innate, unconditioned purity. At the intersection, this primordial, sacred circle is something of what is called 'eighth heaven' or Transcendent Star. Through this central point, the seven interior stars ray down and out, crown to root, in their corresponding vibrations. In other words, have I heard how the five essential lights are a kind of provisional halo the center through which the seven interior stars emanate?

If this is near the mark, I would ask then how this relationship between five essential lights generating seven interior stars or rays, impacts what we're hearing above of the Body of Glory and Body of Emanation. Is the Body of Glory to macrocosmic seven heavens what the Body of Emanation is to the microcosmic seven interior stars? Am I hearing that the purity or impurity of these lights is the character of the "turning of their face" in purity (Keter) or impurity (Da'at)?

Gratefully,

Elder Gideon+

Tau Malachi
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Skillful Means in Wisdom

#30 Postby Tau Malachi » Mon Oct 29, 2012 11:20 am

Greetings and blessings in the light of the Messiah!

The action of taking on the sins or negative karma of others and the world occurs on many different levels, in many different ways; there is a taking on of the sin or karma of others through proximity, nearness or union, and there is the taking on of the sin or karma of others through consciousness intention and skillful means, actively laboring for the release of sin or negative karma, or the reception of forgiveness and mercy.

On the most basic level, if and when a tzaddik or apostle enters into a realm or world, appearing in that realm of world they take up the corresponding karma, and the sorrow and suffering of those who dwell in it. Thus, as an example, emanating from the Pleroma of Light, a soul entering into this world takes up the experience of birth, life, ageing, illness and death, and the sorrow and suffering of all that will transpire in their life and times, along with the joy that might be present in it. The very act of entering into a realm or world is, itself, taking up of the sin or karma of that realm or world, and those who dwell in it. The same is true of all relationships formed, or exchanges that occur, more or less tzaddikim take on the sin or karma of those relations, and share in the sorrow and suffering of their relations; the deeper and more intimate the relationship on psychic and spiritual levels, the more they take on the sin or karma of others, and the greater the spiritual assistance they can offer, naturally so.

As we know, the soul incarnate as Adonai Yeshua was a great soul of a very lofty grade, and although enlightened in previous incarnations, Yeshua was not anointed as the Messiah until his baptism in the Sacred Jordan. Thus, entering into incarnation in this world, so he took upon himself the sin and ignorance of this world, and entering here he had to sojourn the path to enlightenment or self-realization, and bring ignorance and sin into cessation within himself. So it is with all of the holy and enlightened ones who enter into incarnation in this world, or any world-system, regardless of the level of their previous realization they must sojourn the path to enlightenment as for the first time, every time, and labor to bring ignorance and sin into cessation, and embody their spiritual realization or enlightenment. They may, indeed, have a powerful impulse or tendency towards God or Enlightenment, and have a capacity to experience spiritual realization more swiftly than most ordinary souls, and may experience higher gradations of realization than most souls, but nevertheless they will experience the very same struggle and strife as every other soul laboring for self-realization or enlightenment. In so doing there is a great influence and power the rays out from them into the world, and as they embody their self-realization or enlightenment, so they open the way for others and uplift many souls in their ascent. This, too, is an action of taking ignorance and sin upon themselves for the sake of delivering living spirits and souls from ignorance and sin, or karma.

Thus, merely entering and appearing in realms, worlds and universes of the entirety, laboring for the generation of the Threefold Body, the Body of Enlightenment, they have taken upon themselves the karmic vision and continuum of other spirits and souls, and facilitating the awakening of spirits and souls through the play of Light Transmission, teaching, initiating and guiding souls in the Way, so they deliver spirits and souls from the sin and death, or the ignorance of the gilgulim.

As we have said, through proximity, or through nearness and unification in their relationships with others on psychic and spiritual levels, they are able to render greater spiritual assistance, and the closer their relationship with a spirit or soul, the more they participate in the karma of that spirit or soul, taking on and releasing sin or negative karma, increasing positive karma, generating and transferring blessings or merit, and so facilitating the tikkune and redemption of the spirit or soul. A closer proximity in sacred friendship or discipleship, however, is a co-creation, and assumes a desire to receive in the spirit or soul, and depends upon the faith and love of those they labor to deliver. Thus, an integral part of their spiritual labor is to facilitate the dawn of faith and devotion, and to encourage and support confession and repentance, inspiring spirits and souls to return to God, or seek Enlightenment; this requires the dawn of an actual self-realization or enlightenment in Christ, and the wisdom of skillful means or full illumination of the Holy Spirit that comes with it. In this spiritual labor in skillful means, it is a play of Light Transmission in “crazy wisdom,” and at times tzaddikim may engage very unorthodox methods, even appearing to enter into a karmic vision and sin in order to invoke repentance, or to draw out and uplift sparks.

Perhaps one of the most radical examples of this in the Holy Scriptures is told in the Book of Hosea. At the very outset of the story of Hosea it is written, “Yahweh said to Hosea, ‘Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking Yahweh’” (1:2). Elsewhere, Hosea is told, “Go, love a woman who has lovers and is an adulteress, just as Yahweh loves the people and the land, though they have turned to other gods and love raisin cakes’” (3:1). It is a very wild story, but quite literally the prophet Hosea takes up the sin of the people and land as a messenger seeking to invoke the people to repent and return to God, the True Light.

This is, of course, a radical example, but it does point to the extent to which some tzaddikim might go to release sin, taking sin upon themselves; in truth, though, the ways tzaddikim might take on sin and release sin with conscious intention are countless – at the heart of all of them, however, is prayer, fasting and charity on behalf of others, and talismanic actions of the Great Gesture on behalf of others.

At times, through God’s power, in much the same was as the maggidim, or angels, may engage in concealed spiritual labors, tzaddikim can release sin, or facilitate the dispelling of negative karma through secret spiritual works, unknown to the spirit or soul that is the beneficiary; in general, however, spirits and souls must be willing to cooperate and do their part, and must have some modicum of faith and devotion, desiring their deliverance and illumination, desiring to return to God, or to seek Enlightenment. There is a play of free will in souls and creation, and just as God and the angels honor the play of free will, so also do the tzaddikim, and while tzaddikim in the Risen Messiah are emanations of the Sanctuary of Grace in the heavens and on earth, so there is also a play of the law; as Adonai Yeshua teaches us, the law remains at play along side Divine Grace until all is fulfilled and accomplished.

This is perfectly clear if we consider the Sanctuary of Grace manifest in Messiah Yeshua, for although in Hayyah Yeshua there is the forgiveness of sin, not all living spirits and souls have faith, and many are unable or unwilling to receive their forgiveness, unwilling to invoke forgiveness and return to God, the True Light. Likewise, although the Buddha appeared in this world, and many other holy and enlightened ones have appeared, all living spirits and souls, as yet, do not desire enlightenment and liberation, but many are unable or unwilling to follow the Path to Enlightenment. The power of the ignorance that pervades the entirety or matrix of creation is very strong, and even great spiritual beings-forces are caught up in the ignorance, but in this we understand the need for the ongoing emanation of tzaddikim and maggidim, or “saints and angels,” and their ongoing spiritual labor for the harvest of souls.

Here we may speak an open secret among Gnostics. More than a spiritual labor to release sins, or negative karma, the tzaddikim and maggidim in the Risen Messiah labor to dispel the ignorance, or forgetfulness, that is the cause of sin and death, and all sorrow and suffering; the release of sin is part of this Great Work, but it is the cessation of ignorance, forgetfulness, that is the thrust of it.

In this we may consider what prophecy and apocalypse are on the most basic level. They are reminders, dispelling ignorance or forgetfulness, and they are a call for repentance, or reintegration; a call to return to God, or seek Enlightenment. They are all about bringing ignorance, or forgetfulness, to an end!

In this regard, faith is the beginning of our salvation, but it is through knowledge (da’at, gnosis) that we are “saved,” or enlightened and liberated in Christ.

In order to draw near to engage the Light Transmission, or communicate something of the Spirit if God, the tzaddikim must enter into our karmic vision and take up something of our karmic continuum, through nearness and oneness, and with conscious intention. There is no other way to engage in outreach and draw near to impart the Light Transmission, or Christ-Spirit.

It is quite a play of skillful means in this world, though, for there are many false lights, and many individuals confuse false lights with the True Light in ignorance; and as such, many cannot discern false lights from the True Light, and therefore do not have the True Light or know to seek the True Light. This world, the astral dimensions, and even the spiritual dimensions, are filled with many deceptions, and so many living spirits and souls are deceived, and remain in bondage to the ignorance (demiurge).

Here we may say that because of the many false lights in the entirety the thought “I know” may be an even greater klippah or obstruction to enlightenment and liberation than the thought “I do not know,” for at least with the thought “I do not know” there is the possibility of seeking and finding, but with the thought “I know” there is no true seeking and, therefore, little possibility of finding. The truth is, however, that it is in the space of unknowing, free from the thought of “I know” or “I do not know” that true spiritual knowledge and illumination dawns.

As for the arising of the Great Vision and the generation of the Threefold Body, and the mystery of how five essential lights and rays become seven lights and rays, or seven interior stars in the Body of Glory and Body of Emanation, that discussion must wait for another time, as it is not given that I may share those teachings today.

O Holy One, we pray for that day when You and Your Name will be One on the face of this good earth, and we give thanks for that Holy Day that has come, and is coming. Amen.

Peace be with you, and God bless you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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