Charisma, Glory, and the Power from on High

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Charisma, Glory, and the Power from on High

#1 Postby sheryl » Sun Jun 30, 2013 10:13 am

Shabbat Shalom Dear Friends!

May the Glory of Yeshua Messiah, our Adonai, ray out upon all this Shabbat Day, bringing abundant blessings, healings and illuminations.

While listening to the recent Shabbat discourses, the one speaking of time and the Power from on High given by our Tau, and the one last week on Charisma, Shining, given by our Elder Gideon, something discussed on the forum in the last year popped up in memory. It was related to the raising of Lazarus:

But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” John 11

At that time, the Glory of God was heard as the attributes of God, but now something new is being heard, one that the Glory of God is the Power from on High - our unique Shining or Charisma, our True Self in God, gifted to us by God, as Elder Gideon taught. But something else is being heard, a new insight into the incarnation of Yeshua and his labor to individuate, to manifest his unique Self, his unique spiritual gifts from God - his labor to bring into this world the unique Glory of God prepared for his unique incarnation.

And so another layer of insight is unfolding, of our Elder Brother's labor in this world. Interwoven in the teachings and miracles is this labor of perfection - to fully manifest his unique spiritual gifts, for the benefit of all. Added to this is the thought that in nondual gnostic awareness, there is no difference between self and other, so that the love for, and the labor to bring to fruition or maturity, unique individuations of God is the same, whether for self or for other, for all is a blessing to the world. This labor being fueled by Yeshua's deep compassion for those he encountered, leading to his full self offering on the cross.

Praise to Imma Gadol for the richness of teachings with which we have been blessed. And may the blessings of the Queen of Shabbat pour out onto all companions, near and far, bringing abundant blessings to the parallel gatherings this Shabbat Day in Grass Valley and in Austin.

Shalom!

Sheryl
Last edited by sheryl on Sun Jun 30, 2013 8:45 pm, edited 1 time in total.

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Good Fruits

#2 Postby Elder Gideon » Sun Jun 30, 2013 7:33 pm

Shabbat Shalom!

My Father is glorified by this, that you bear much fruit and become my disciples. As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. I have said these things to you so that my joy may be in you, and that your joy may be complete. (John 15:8-11)

Amen, sister! What greater offering can we make to God than a self fully individuated, fully choosing Malkut and its righteousness? What greater gift to God is there than a life fully grounded, extended, and actualized? How God is glorified by realized lives of righteous ones reminds me of how the physical sun is glorified: Wave upon wave of light omnidirectionally shining into space. We are such waves of glory and light of the Holy One as we align with, and embody, who and what we most truly are.

Fruits keep coming to mind as I read your contemplation of charisma, glory, and power, particularly what St. John the Baptist says of, "Fruits worthy of repentance" (Luke 3:8). Repentance is conscious return to God. Like a Tzaddik who falls and repents is far more powerful compared with a Tzaddik who never fell, so is a conscious return a greater ingathering of sparks of holiness. How the Father is glorified by our bearing much fruit as disciples brings me to the image of a fruit-bearing tree. Until it can generate another fruit-bearing tree by virtue of the seed carried off in its fruit, it is not complete. When it can bear fruit generating another fruit-bearing tree, it is complete.

Just as our Elder Brother Yeshua is completed by his disciples bearing fruit, so is our Tzaddik completed by our bearing fruit. What then is this fruit? While it may be contemplated a number of ways, I'm hearing fruit as the inmost intention of the root. Only when visible fruits bear other trees, are hidden roots complete. The Baptist continues: "Do not begin to say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire’" (Luke 3:8-9). Fiery words from the Tzaddik of Messiah to any not bearing fruits worthy of consciously returning to God.

How are my life's fruits worthy of repentance? By the nearness they facilitate in my experience to God. If what I'm doing uplifts me, gathers me, opens me to greater gratitude--energizes me--then I'm bearing fruit and on the right track. We know what bad fruit is and that it never comes from any good ideas. Rather, good fruit uplifts others, expands others, induces good fruit to grow from within others. “Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.” And these [who did not yield good fruit] will go away into eternal punishment, but the righteous into eternal life’" (Matthew 24:45).

What is eternal life, but to embody what transcends the body?

May we glorify you, Holy One, letting shine the light you've given of yourself as our way of returning to you.

Elder Gideon

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Re: Charisma, Glory, and the Power from on High

#3 Postby Brother Brian » Mon Jul 01, 2013 6:37 am

Shalom friends,

Elder Gideon as you brought forth this statement
"Fruits keep coming to mind as I read your contemplation of charisma, glory, and power, particularly what St. John the Baptist says of, "Fruits worthy of repentance" (Luke 3:8). Repentance is conscious return to God. Like a Tzaddik who falls and repents is far more powerful compared with a Tzaddik who never fell, so is a conscious return a greater ingathering of sparks of holiness. How the Father is glorified by our bearing much fruit as disciples brings me to the image of a fruit-bearing tree. Until it can generate another fruit-bearing tree by virtue of the seed carried off in its fruit, it is not complete. When it can bear fruit generating another fruit-bearing tree, it is complete. "

The above statement brought me to the passage in scriptures in Luke Ch15 of the the prodigal son. The whole experience of this son who was blinded by karmic vision obstructed his inner vision and connection of inner Tzaddik. His whole experience of ignorance and forgetfulness did not once ever change the Fathers love for him in the story. This Fathers love was something inside of him the whole time. I imagine that during this time of trial for him that the Tzaddikim and Maggidim never stopped there offering of prayers and support for this son during his time of wondering. The son really not conscious of this during his time of exile but I wonder after he confessed and repented if he became aware of who was on his side so to speak? Are we fully aware of this presence that pervades us all the time?

This whole process of which the son went through was his failure to receive, follow, accept, surrender to this indwelling Christ-self. Those things which he spent his energy and time on was nothing but an illusion of thinking he could satisfy his inner cravings and desires with these substitutes which never ever really endure and bring lasting satisfaction of the indwelling Christ presence. He realized through his confession and repentance that he had been denying this inner presence all the while. When he went back home this in itself generated fruit. The seed generator (spiritual sun in his beingness) began planting seeds.

All along it was not anything outward that he was running from or rejecting. It was the indwelling Christ-self that he was rejecting. What a different gospel we have then that from that of the modern theologians and outer church. It is not something or someone on the outside that brings life! It is this indwelling Christ that must be received! It is the cornerstone of our orientation and being. This presence is always there! The fruit is something that just happens when we surrender and walk and live within this presence that is in us! It rays out to those around us and pervades! Praise Ma!

Shalom!
Brian

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Re: Charisma, Glory, and the Power from on High

#4 Postby sheryl » Thu Jul 04, 2013 9:00 am

Shalom Brothers!

What is eternal life, but to embody what transcends the body?

Indeed Elder Gideon! While reading you post, in contemplating roots and fruits, concealed/revealed comes to mind, as well as makifin, or that which is encircling, gazed into, versus p'nimi, that which is embodied.

Bringing a new richness to the parable of the prodigal son, which Brother Brian brings into the contemplation.

“But when he came to himself, he said, ‘How many of my father’s hired servants have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say to him, “Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants.”'

But when he came to himself... When he woke, when he remembered who he was, remembered his roots.

To bring forth a blossom, does not a plant need to reach into its roots, drawing living waters from there, drawing in soil from the roots? And does the plant not also take that which it gazes into, the sunlight all around it, and from these, the plant blossoms? Does not a plant, to blossom, consume, taking what is makifin and making it p'nimi?

May all beings awaken, and embody what is transcendent!

Shalom!

Sheryl

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Re: Charisma, Glory, and the Power from on High

#5 Postby BrandonLw » Thu Jul 04, 2013 2:34 pm

Shalom!

What has been posted here reminds me of a teaching I encountered recently that may add to our contemplation:

Within Likutey Mohoran #1:2, it is written that a spiritual human being (in this case, a Jew) must seek the inner intelligences in all things. This expressed as a means of drawing closer to God.

It is written, “For the inner intelligence is a great light that shines for a person in all his ways. As it is written (Ecclesiastes 8:1), ”A person’s wisdom causes his countenance to shine.””

It goes on to say that “For the inner intelligence shines for [one] like the sun…However, because the light of the inner intelligence is so very great, it is impossible to attain except through the concept of NuN, which is an aspect of Malkut.”

In this cycle of attention toward spiritual gifts, I see a relationship between inner intelligences and the fruit spoken about in this thread. The teaching of Rabbi Nachman quoted above reminds me that accessing the shining light of inner intelligence requires the restriction into Malkut. Through the prodigal son we spoke of forgetfulness and then a repentance and remembrance as “remembering his roots.” I wonder now if this access to inward intelligence through wandering, error then reflection and repentance is the way toward greater nearness to God (greater spiritual gifts). Interesting to note based on the post you have made Sister, that the inner intelligences are called “pnimiyut”: the spirituality found within everything in creation.

May we walk in the way of the Lord in all things.

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Buried Treasure

#6 Postby Elder Gideon » Sun Jul 07, 2013 10:20 am

Shabbat Shalom

I will give you the treasures of darkness
and riches hidden in secret places,
so that you may know that it is I, YHVH,
the God of Israel, who call you by your name.
(Isaiah 45:3)

I'm very much enjoying what you've all drawn out and made possible for this conversation. It is a blessing to share light with all of you.

As I'm immersed in these contemplations of spiritual gifts since Summer Solstice, there's yet another insight Ma is illuminating, that of treasure within a spiritual gift. It opens my heart deeply to sink into this, for such insights are affirming of everything good, everything God.

We distinguished elsewhere in this forum how spiritual gifts are distinct from what we're good at in this life. What I like to do and do well in this life may be related to my spiritual gifts, though what I enjoy may be either as random as a good hand in poker or karma destined in my outer ruach as auspicious flows in my birth chart. From wherever they come, such proclivities, interests, skills, and passions, become an expression of who and what I present to the world. However good I am at something though, might not necessarily change, expand, or evolve me. Sometimes it can do quite the opposite, propitiating insatiable inner idols of deep insecurity and secret self-loathing. Mary said, “It is, indeed, difficult for a wealthy person to enter into the kingdom of heaven, for the wealthy are like the archons, believing they have created on their own and that the power is their own though it is not. Yet, the wealthy person who serves the kingdom with their wealth shall be rich in the kingdom of heaven.” (Secret Gospel of Mary, 221).

This is why I'm careful to distinguish what I'm good at with what I'm gifted spiritually. Spiritual gifts come by Grace, powers ransomed from archons by the blood of the Lamb. Such gifts may be present for only a moment in an exchange with another soul, or may have been with me this or many lives, rooted beyond the karmic matrix in the holy neshamah, my Divine nature as I am in God. While there is still a dimension of ruach in the delivery of spiritual gifts, we'll remember that ruach itself is quite vast. Its outermost aspects correspond with the action triad, divided by the Veil of Paroket from its innermost aspects corresponding with the moral triad. Right there, in that moral triad, is the influence to neshamah within one's life display, interfacing the great depth in a soul with who they present to the world. By going within, behind this world and everything it expects and celebrates, anyone may access their inner ruach and be guided by a greater vision or intention, which is often characterized transpersonally.

There is certainly overlap between what I'm karmically good at and my spiritual gifts. It's quite possible that within a propensity or talent karmically driving me might also be a spiritual gift. This is entirely why Tau Elijah essentialized the entire spiritual journey to self-purification, which I hear to be a ceaseless refinement, revision, and skillful delivery of my inmost intention: God's Will become mine. Both talents and spiritual gifts must be cultivated to bear fruit, to shine, to deliver. But if one can feel within them self where worldly talents end and spiritual gifts begin, the distinction between these clarifies in the simple, living question: Whom does this talent serve? If oneself, one's appearance in this world, then it is kavod ha-melekhim. If the Holy One beyond this world, then it is Kavod Ha-Elohim.

Through a conscious willingness to go within, what might have served the glory of kings, my ego, can be transformed to serve the glory of the Holy One from whom it came. In fact, the very question itself can stir one to return by the very ability or delight reconsecrated and rededicated to the Holy One. Is this not what we're doing with anything we already like in this life? Is this very process not what we're taught to do with all powers of this world? Attraction? Wealth? Pleasure? Prestige? If the starting point is the Holy One, to whom everything returns, then what is delightful in my life might very well be a trail to great treasure.

As a spiritual gift may abide within a talent, so a treasure is within a spiritual gift. What is this treasure but the immeasurable power of will within the neshamah to see something through? It is wealth beyond anything in this world: Jesus said, "If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty." (Thomas, 29) Brother Brian's citing the conscious return of the Prodigal Child, Sister Sheryl's relating making p'nimi from what is makifin, and Brother Brandon's finding Rabbi Nachman's teaching on the restriction of Nun, Malkut, to be the access to this inner knowledge, this great wealth, is all encircling what is present but must be sought. In this very same vein is the Gnostic Hymn of the Pearl teaching: We must pursue without what is within us all the while.

But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies. For while we live, we are always being given up to death for Jesus’ sake, so that the life of Jesus may be made visible in our mortal flesh. So death is at work in us, but life in you. (2 Corinthians 4:7-12)

What makes us shine through our spiritual gifts is the treasure of our neshamah. As a mirror angled at the sun may beacon thousands of feet into the sky, so is the shining of the treasure of our neshamah through our spiritual gifts and life display. What is this treasure? It's quite literally a glorified body. Scriptures are replete with examples of this shining, even from within and beyond a physical body. Glorified bodies, bodies of energy, are also clearly discussed between Biblical and Gnostic texts in the imagery of robes or garments. What descends to Elisha from Elijah's ascent but his mantle? What is put on the Prodigal Child but his father's robe and ring? What welcomes the Hymn of the Pearl's homecoming child but the embrace of his twin soulmate, a robe of light? What is the promise of Pentecost by the Risen Savior to the disciples, but that they'll be, "Clothed with power from on high"? All of these discussions of garments and robes, are pointing to the treasure powering the spiritual gift.

Our Divine nature is God's, treasures from the Light Treasury.

Finding You hidden in the field, may we sell all that we have to buy it.

Elder Gideon

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Re: Charisma, Glory, and the Power from on High

#7 Postby sheryl » Sun Jul 07, 2013 2:25 pm

Your words are moving, Elder Gideon, may our reading and contemplating of them bring light into the darkest corners of the Entirety.

Thoughts here are connected with thoughts arising elsewhere on the forum, specifically in considering the directions of the sacred circle as 'Qualities'. Qualities, Shinings, Glories. It this not the Treasure of which you speak?

You will know them by their fruits.

I am wondering if we can say that spiritual gifting is moving through us when Qualities, Shining, reaches into the depths? Manifesting through our vehicle, our unique Shining in this world, the Light that brings healing and illumination to all living spirits and souls abiding in the dark corners of creation?

May such Treasure be sought and found by all who hunger and thirst, bringing the Light of Salvation to all people.

Shabbat Shalom!

Sheryl

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Re: Charisma, Glory, and the Power from on High

#8 Postby Elder Sarah » Mon Jul 08, 2013 7:23 am

Shalom!

Very much enjoying this thread of insight and sharing! Praise Be to the Mother Spirit for this flow of contemplation!

What comes up for me in this is this idea that often, it seems, we are not finding out “who” or “what we are”, but instead we are in a process of finding out what we are not. We are “coming into being”. Almost as if, through our experience here, we find out what we are not, or what is not us, and through this, who and what we truly are becomes revealed. It could be said a sort of process of elimination. It appears, we can never look fully at the truth of being, instead, we can only see its effect, and in seeing its effect, we work to clear the way that it may shine more truly. In fact, to look too closely is to trap this truth, almost like trapping a butterfly under glass. By removing what we are not, what we are arises naturally, spontaneously, without struggle or strife. This reminds of the two-fold action of cleaving. While cleaving is a “cutting away” it is at the same time a “drawing near”.

There is much freedom in this!

In Becoming, may we abide in Being.

Elder Sarah

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Re: Charisma, Glory, and the Power from on High

#9 Postby sheryl » Fri Jul 12, 2013 10:40 pm

Shalom Brothers and Sisters!

It appears, we can never look fully at the truth of being, instead, we can only see its effect, and in seeing its effect, we work to clear the way that it may shine more truly....By removing what we are not, what we are arises naturally, spontaneously, without struggle or strife. This reminds of the two-fold action of cleaving. While cleaving is a “cutting away” it is at the same time a “drawing near”.


Your words, Elder Sarah, bring to mind a plant blooming. Perhaps we can say that the soil, the water and sunlight are the truth of being and the effect is the growth and maturation of the plant?

A plant can only mature, blossom, if it is connected with the essence of its being, and space and time is given, in which the plant can grow and bloom.

May all living spirits and souls make room for the blossoming of the true natures!

Shalom!

Sheryl

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Re: Charisma, Glory, and the Power from on High

#10 Postby Tau Malachi » Wed Jul 17, 2013 10:03 am

Grace and peace to you in Hayyah Yeshua!

What lovely contemplations; they provoke many different thoughts.

There is a teaching I'm inclined to share corresponding with the verse concerning the death and resurrection of St. Lazarus for the glorification of God.

As we know, Adonai Yeshua loved Lazarus and he was a close disciple of the Master; interestingly enough, in this process of death and resurrection a very powerful initiation, or spiritual empowerment transpired, revealing deep mysteries of the afterlife and resurrection to Lazarus, a spiritual empowerment no other disciple received, not even the Magdalene. Given his closeness to the Master, and this spiritual empowerment, clearly he was a soul of a very lofty grade and was a holy tzaddik.

With this story of the raising of St. Lazarus from among the dead, one is also reminded on the man born blind that Yeshua heals in the Gospel of St. John who Adonai Yeshua said was born blind so that he could be healed and bring glory to God. This also indicates a soul of a lofty grade, and one who we may account as a holy tzaddik, a righteous one.

The story of Saul of Tarsus, who becomes St. Paul also plays into this, for obviously he was a lofty soul and tzaddik, though, indeed, he enacted persecution against the followers of the Way, falling into great evil. It may also be argued that this happened for the glorification of God, however, and for the sake a grand demonstration of the mercy and love of God redeeming him.

In the Holy Kabbalah it is taught that, at times, it is ordained that tzaddikim fall, or suffer, for the glorification of God, and to manifest the compassion and mercy of God for other souls. Thus, at times, a tzaddik will fall from their own proper grade through an apparent weakness, and enter into corresponding klippot, husks of darkness, appearing to become bound up in them. Although fallen, because they are a soul of a higher grade, inwardly they cleave to God and they recognize that they have fallen, and so they humble themselves before God and repent, returning to God, and God uplifts and exalts them, restoring them to their former grade, and often uplifting them to an even higher grade of realization. When a tzaddik falls and is uplifted in this way, God is glorified, and the compassion and mercy of God is manifest for many souls, for when the holy tzaddik is uplifted and redeemed by the Spirit of God, so many other souls are uplifted and redeemed through the tzaddik.

Essentially, through the Power of God, the tzaddik falls and enters into klippot, but the tzaddik is not completely overcome by the klippot; instead, they master the klippot, as it were, subjugating them and dispelling them, drawing out and uplifting the sparks of holiness bound up in them. In so doing they accomplish this for many, so that many souls are delivered along with them. At the same time, they bring the Holy Light and Holy Spirit, or the Gospel, to many who might otherwise never have received it in that life. This, of course, is an aspect of the rite of ransom, the taking of the sin or karma of others upon oneself, or a self-offering on behalf of others for their elevation.

At times the Spirit of God may reveal what needs to be done to a tzaddik and in their person they will be conscious of what's transpiring in an apparent fall, but at other times a tzaddik is not conscious of what's transpiring until afterward, when all is accomplished, the entire movement being a "secret operation" of the Holy Spirit, even to the tzaddik.

If we consider the stories of the blind man, St. Lazarus and St. Paul, or the exile of St. Mirya of Magdala in Babylon, something of this appears to have transpired through them, and no doubt, many souls were uplifted because of their fall and suffering, and God was glorified, the Great Mercy and Power of God being revealed in their deliverance, healing and redemption. In these stories we may understand that this divine action of tzaddikim falling, but returning to God and being redeemed, extends into Anointed Community, the Living Body, and that something of this may be happening through us.

Consider this: If we are woven by Power from on High, if who and what we are is woven by God, then all that we are is given by God, and is a gift, if we are able to see it and receive it in that way. Thus, it is not only our apparent talents and apparent spiritual gifts that are "gifts" from God, but also our weaknesses and faults, and our sufferings, our entire person and life, and all of this is to be used in service to the kingdom of heaven and for the glorification of God, and so be uplifted and redeemed. If you look into it, very often your greatest strengths and talents are intimately connected with your greatest weaknesses and faults, and looking into it you will find, you cannot have one without the other.

Naturally, at times, our weaknesses and faults will cause us to stumble and fall, or to experience what appears to be a regression, a "backsliding," but when this happens, so we are humbled before God, and repenting, returning to God and calling upon God, so God will uplift and exalt us. When this happens, and when we bear witness of what God has done, and we give praise and thanks to God, God is glorified, and when we are uplifted, other souls are also uplifted with us. In this way weakness and error are transformed and are not exactly what they seem; they become a strength and righteousness in the end, for along with everything else of our person and life they are offered up to God and through them we serve the kingdom of heaven and God.

This speaks to the great gift of the forgiveness of sin and the Great Mercy of God in Yeshua Messiah, and it is a very different view of working with our times of stumbling, and with our weaknesses. Obviously this is not to say that we will willfully give in to our weaknesses and engage in negative behavior using this teaching as justification, but rather, if and when we do stumble and fall, this is how we can respond, and so uplift what's happening.

Here we may also say that if a weakness is used with skill, it can also become a strength, if we can look and see the good that is in it and draw out that good. As an example, if we were prone to jealousy, within jealousy there is an awareness of the good and virtue of others, the talents and gifts of others; if we celebrate that good and virtue of others, and give praise and thanks to God for it, uplifting it to God and praying for its increase, this weakness becomes a great strength and it is no longer jealousy.

The essential key is this: To use our entire person and life, everything we are and everything we have, to serve the kingdom of heaven and God, enacting a complete surrender and self-offering with faith and devotion.

There is something more to be said of our weaknesses and faults, and the sufferings we experience in this life. On a certain level these correspond to our part of tikkune ha-olam, the mending or healing of the world, and as we take them up in a conscious way and overcome them, so we accomplish something of tikkune ha-olam. As we know, the tikkune of our soul is the tikkune of the world, and reaches even further, into the world of the angels and archangels, and into the World of the Holy Sefirot. When it is ordained by God that a tzaddik falls, something of this greater tikkune is intended, and so it is with each of us in Anointed Community - we are all engaged in this, more or less.

Having said all of this, it must also be said that it is better to focus on our strengths, our talents and gifts, and all that is good in us, and seek to cultivate and draw out that good, than to focus upon our weakness, faults and errors, or those things we do not do well - focusing upon weaknesses, faults and errors does nothing good, and it takes time and energy away from enacting what is good and true. Instead, it is better to focus on the good, cultivate the good, and let the good shine from within us, remembering what Adonai Yeshua has taught us, "You are the light of the world."

All of the contemplations and insights that have been shared are delightful, I just felt inclined to add these thoughts into the mix.

O Adonai, when we fall, we pray, please uplift us, and so empower us to uplift others and bring healing to the world. Amen.

God bless you!
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Completion

#11 Postby Elder Gideon » Thu Jul 18, 2013 8:22 am

Shalom Tau Malachi:

‘My grace is sufficient for you, for power is made perfect in weakness.’ So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong. (2 Corinthians 12:9-10)

What an empowering message here, that weaknesses are gifts as much as strengths. Indeed, the very experience of weakness, of resistance, makes strong my strength. I'm touched by this insight, how non-dual it truly is.

St. Paul, whom you've cited, very much embodies this awareness of weakness and falling from Grace literally glorifying God. His humility in this example is outstanding and model for goal-oriented people like myself, who often overvalue what's always yet-to-be. His sharing in this very vein from the quote above regards the internal stigma received by 'someone he knew' following visions in Shehakim, the Third Heaven. While Paul's humbly speaking as we practice speaking in our lineage still, of the experience and insight rather than the boasting individual who had experience, he exposes himself as the very one who had the vision(s), "no mortal is permitted to repeat." What was the 'thorn in his flesh' to keep him from being too elated following the vision? A profound amplification of his own weakness, by which the Lord explained how Divine power is make perfect.

In Divine power being made perfect in any of us, I'm hearing p'nimi: internalized, embodied, grounded, integrated. The merit generated in embracing weakness I'm hearing very esoterically in the Perfect Master's teaching of the love of enemies:

‘You have heard that it was said, “You shall love your neighbour and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect. (Matthew 5:43-47)

External enemies are one event. Internal enemies are another. They define each other from either side of my outside and inside. If I love what's great about myself--my 'kin', what supports and nurtures what I like about me--how is this any different from any other mutually beneficial fileo, tit-for-tat transaction characterizing the mundane world? There's no merit in it, no resistance. Instead, the Master is teaching that if I love and acknowledge what's weak or insecure about myself--the reality of my enemies--I'll be 'perfect', meaning complete, even as my heavenly Father is complete.

This completely deepens how I'm hearing p'nimi is made perfect, complete, through weakness.

May the Light Purifier, the Light Receiver, gather sparks we have labored to excavate from our inmost hidden places.

Elder Gideon

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Re: Charisma, Glory, and the Power from on High

#12 Postby Tau Malachi » Thu Jul 25, 2013 10:59 am

Greetings and blessings in the Light of the Messiah!

"When I am weak, I am strong." This is a striking statement by St. Paul, and deeply insightful. It is true, through our weakness, and in difficult times, the power of God is revealed the most and God is glorified; when we are humbled before God, and we return to God, God uplifts and exalts us, and empowers us with God's Spirit, and so we become strong in Christ and the Holy Spirit. Not I, but the power of Christ and the Holy Spirit, is strong within me; such is the nature of the Sanctuary of Grace, at the point of weakness, when all our efforts and energy are exhausted, cleaving to God, Christ and the Holy Spirit take up and complete the action, bringing the action, manifestation, to perfection, all as ordained by God. Praise God!

If we consider the spiritual works of a holy apostle, or tzaddik, that St. Paul speaks about, and if we consider the Knowledge of God in a true apostle or tzaddik, such as St. Paul indicates concerning a vision of heaven with knowledge and understanding "the no mortal is permitted to repeat," all of this comes from the Anointing, the Spirit of God and the angels. All spiritual works and wonders, all spiritual gifts, all Knowledge of God, or Habad of God, comes through Divine Grace, Christ and the Holy Spirit; we cannot boast about it, as though by our intellect we have figured the mysteries out, or as though by our power anything has been accomplished, for it is through the Fiery Intelligence, the Spirit of Truth, given to us by God, that Knowledge of the Mysteries and God is acquire, and it is by God's Power, the Christ-Spirit, that everything is accomplished. If we are to boast, we can boast of our weakness, and our unworthiness, and we can bear witness to the Great Mercy and Compassion of God, and bear witness to the Spirit of God and the Might of God, giving all praise and thanks and glory to God.

The same is true when we witness the Light-presence and Light-power in a holy apostle or tzaddik, and experience the knowledge and power of their Anointing; instead of bemoaning our weakness and lack, let us give praise and thanks to God, and bear witness to what God has done, and is doing, in the midst of weakness, and let us confess and repent, and return to God, praying for a greater Anointing, celebrating, and having faith in, the Great Mercy and Power of God, placing our hope in Divine Grace, Christ and the Holy Spirit.

Indeed, when some encounter the Knowledge of God and Power of God in a true apostle or tzaddik, instead of giving praise and thanks to God, and glorifying God with a true witness in faith and devotion, and allowing themselves to be uplifted, elevated, by the Spirit of God, they fall into themselves and are cast down, falling into self-negativity and doubt. Instead of boasting in their weakness and turning to God in faith and devotion, frustration and jealousy, and all manner of negative thoughts may arise, rather like Cain when Abel's offering was accepted, but his was not. If and when this happens, God forbid, blessings are transformed into curses, empowerment into disempowerment, and we set ourselves against the Spirit of God; indeed, for if we encounter Knowledge and Power in one another, or various talents and spiritual gifts, it is the manifestation of the Spirit of God. In faith and devotion the right response is praise and thanksgiving, and the glorification of our God.

Is there anyone who acquires the Knowledge and Power of God through their own intellect and efforts, or their own power? Is there anyone worthy of the Gift of the Fiery Intelligence, or the Anointing with Supernal Light? Is there anyone receiving this who can boast regarding their attainment or accomplishment? If there is something to boast about it is our weakness and unworthiness, and the Great Mercy and Compassion of God in Christ and the Holy Spirit; hence, bearing witness to the Spirit of God, giving praise and thanks to God, and glorifying God. In this is the truth of Divine Grace, and the Abundant Mercy of God.

Whatever a holy apostle or tzaddik may do, or any initiate may do or accomplish, it is through the Spirit of God and the angels; we are not the doer, but Christ and the Holy Spirit accomplishes it all! Praise God!

This is very important. You see, as we seek full self-realization in Christ and seek to embody the Christ-Spirit in full, it is not we who will accomplish this; through our power and effort alone we cannot attain this salvation, this enlightenment and liberation of the soul. We have faith, and we have the love of God, and so we pray and meditate, and worship, and we yearn to draw near, and yearn for a deeper communion, the experience of conscious union; when our yearning is fulfilled, however, it is not because of anything we have done in our weakness, but it is through Divine Grace, through God's Spirit, God's Power. This we must understand in the spiritual life and practice, and so understand to practice lishma, "for its own sake," rejoicing in the presence of our God, rejoicing that God is with us. When we engage in spiritual practice in this way, then God's Spirit can take up her action, giving Knowledge of God and empowerment from God. Praise God!

Your insight, dear brother, regarding internal enemies is wonderful! That's knowledge gifted by the Holy Spirit or an angel, no doubt, and it is completely true! Praise God! Let us love our enemies, internal and external, and do good to those who would harm us, and pray and uplift them in the Lord, Adonai, Yahweh, praying always for their happiness, their salvation, the fulfillment of the ultimate purpose in their life.

Here we may say, we have spiritual self-worth in Christ and the Holy Spirit, and through our weaknesses we are humbled, we have spiritual humility; in wisdom, let us join these two together, and let us surrender and co-labor with the Holy Spirit to bring our realization in Christ to completion and perfection.

Our weaknesses humble us before one another and before God, and it is good, for through them we recognize our need for Christ and our need to return to God. Praise God!

This is, of course, a very different mindset or mentality than that of the world, or of the demiurge and archons that rule the world; there is no great claim, "I made this," or "I did this," for we know who we are in ourselves and who we are in God, and we know that all that we are, and all that we have, comes from God. We know that through the Spirit of God we have light and life, and we know that whatever is accomplished is done with, in and through us by God's Spirit, the Anointing. There is no need for competition among us, for we know that we are each a unique individual woven by God, and each of us has our own spiritual work and mission to accomplish as ordained by God, and we know that it is through acting together with one mind, the Mind of Christ, united in the Sacred Heart - the love of Christ, that our work and mission is accomplished, not by us, but by the Spirit of God.

Concerning luminous dreams and visions, and all of the various spiritual and mystical experiences we may have; there is nothing for the ego to boast about in any of these things, for they are gifts from God, the manifestation of God's Spirit and the power of angels. If the Spirit of God leads us to share something of these, if it will serve to bear witness of Christ and the Holy Spirit, and if it will bolster faith and elevate souls, then we will share something of an experience; but otherwise we will not, and certainly we will not do so for self-glorification.

In truth, more than going on and on about of dreams and visions, apart from when the Holy Spirit inspires it, it is better to share new teachings and revelations of the Word and Wisdom of God - the spiritual knowledge and understanding acquired through our experience; hence, to share knowledge of the Mysteries and God for its own sake, celebrating the Mysteries and giving glory to God. This is our way. Instead of speaking about all that we see and hear in dream and vision, we share the spiritual knowledge, understanding and wisdom gleaned, and it is from this that all of our teachings flow, reflecting and expressing our experience in the Spirit of God.

There is a time and place to share things seen and heard in dream and vision, but when it will serve to elevate others and glorify God, not to exalt and glorify oneself.

This is very important for us to understand, because if our ego begins to grasp at spiritual and mystical experiences gifted by the Spirit of God in the wrong way, and we begin to be puffed up, very swiftly another spirit may enter, the spirit of the Other Side, and rather than spirits of righteousness and angels, deceiving spirits, the angels of archons, and even demons, may enter. There needs to be full spiritual humility joined with our spiritual self-worth, and what is holy and sacred we need to keep holy and sacred.

Essentially, with all that we receive, with all that we are and all that we have, we seek to serve the kingdom of heaven and bring glory to God.

These were some thoughts I was inclined to share this morning.

O Adonai, in the midst of our weakness, You are our strength; empower us this day to walk with You, and may all be blessed by You, Atoh. Amen.

Yahweh Shalom!
Tau Malachi

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Vulnerability and Figs

#13 Postby MeganDon » Mon Jul 29, 2013 11:46 am

Shalom, and Bless The Holy One for these Mysteries and Teachings,

Contemplations of this have extended into the place of Bethany. Etymologically Bethany in Greek can mean House of Unripe Figs, House of Figs, House of Misery or Affliction and perhaps we can also add to that House of Vulnerability, for surely we are most vulnerable when we are afflicted.

Looking at the events that occurred at Bethany I was struck by the ostensibly dual nature of these occurrences, however, when looking more deeply one does not see duality at all but one and the same movement displayed in ongoing cycles.

For instance, The Bride anointing Yeshua, preparing him for his outward death and burial occurred at Bethany. Is this not The House of Misery, Affliction, or Vulnerability being set into motion, from the outer or purely human view? From here stemmed great vulnerability for Yeshua I am sure, as we witness in The Garden of Gethsemane, and the ultimate misery and affliction in his death, Abba, why have you forsaken me.
This could also be called The House of Unripe Figs as the fullness of his mission had not come to fruition.

Yet, completing this cycle was the Ascension, which also occurred at Bethany (Luke 24:50). Now perhaps being known as The House of Figs or the ripened mission.

Similarly, Bethany was where Lazarus was raised from the dead. Of course, he became ill prior to this, obviously afflicted and vulnerable, and yet, this affliction turned into a great pathway of knowledge and experience (Jn 11:1-44).

Now, of course, it was not far outside of Bethany where Yeshua cursed the fig tree and it withered and died as it did not bring forth the fruit. So, in light of the previous conversations, I am understanding the examples given above as the "weakness" we encounter becomes our "strength," remembering that Gevurah also means Strength. So this weakness endured makes us strong through the very Grace given in the weakness, affliction or vulnerability, and in its proper time and cycle becomes a great fruit and blessing for the world.

This also seems to be one explanation for the different names given to a place - each depending on the different event that occurs there. Gotta love the fluidity!

What is also interesting is the different accounts of the Anointing. In Mathew 26:7 we read that The Bride anoints Yeshua on the head, indicating her status as priest or prophet, and demonstrating authority had been given to ordain with God's blessing. And in John 12:3 we read how she anoints the feet, indicating devoted disciple. Here, perhaps a teaching that when we make ourselves small and weak, or open and vulnerable, God's grace will raise us to our destined place and strength in due time.

May all beings be blessed this day knowing their strength lies in their vulnerability
Meghan

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Re: Charisma, Glory, and the Power from on High

#14 Postby Phillip » Thu Aug 01, 2013 2:43 pm

Shalom All!

Thank you for this contemplation and teaching everyone, quite a bit of food for thought.

A particular direction of this teaching draws my attention, that I have been contemplating and working with for some time, and quite frankly, wonder about the right balance. I hear this in this section of Tau’s writing:

"Concerning luminous dreams and visions, and all of the various spiritual and mystical experiences we may have; there is nothing for the ego to boast about in any of these things, for they are gifts from God, the manifestation of God's Spirit and the power of angels. If the Spirit of God leads us to share something of these, if it will serve to bear witness of Christ and the Holy Spirit, and if it will bolster faith and elevate souls, then we will share something of an experience; but otherwise we will not, and certainly we will not do so for self-glorification.

In truth, more than going on and on about of dreams and visions, apart from when the Holy Spirit inspires it, it is better to share new teachings and revelations of the Word and Wisdom of God - the spiritual knowledge and understanding acquired through our experience; hence, to share knowledge of the Mysteries and God for its own sake, celebrating the Mysteries and giving glory to God. This is our way. Instead of speaking about all that we see and hear in dream and vision, we share the spiritual knowledge, understanding and wisdom gleaned, and it is from this that all of our teachings flow, reflecting and expressing our experience in the Spirit of God.

There is a time and place to share things seen and heard in dream and vision, but when it will serve to elevate others and glorify God, not to exalt and glorify oneself."


In this teaching, my mind has been drawn to contemplations on the way the tradition operated in previous generations with regards to vows of secrecy. Certainly, a great klippot comes with those vows of secrecy, status games, a shutting down of sharing for it’s own sake and a free flowing of teaching and initiation, which is a good reason in this generation where there is no danger of real persecution, as in previous generations. Yet within this policy there was an important teaching on the principle of the hermetic seal. I have witnessed in my own experience a kind of “shutting down” of a flow of spiritual experience by sharing prematurely, and this causes to me contemplate, when a mystical experience lights off, how we might work with it internally, in prayer and meditation, how such experiences are integrated and expanded and how the principle of Hermetic Seal works within this. In my experience I can testify that when I share an experience prematurely, it seems to end that experience, but when I work with it internally, and keep the experience to myself, sharing insights and teachings that might arise from it and within it, but just keeping the exact nature of the mystical experience to myself outside of the proper context of sharing, then the experience continues, unfolds and deepens... provided I work with that experience in my continuum of spiritual practice. So, I suppose I wanted to inquire with this into the nature of the Hermetic Seal as a spiritual technology of integrating spiritual experiences, and expanding them, how it works and perhaps why if such a why can be answered...

Also, I hear this in regards to resolving dissonant energy also. This alludes to the idea I believe Elder Gideon pointed out with regards to working out internal enemies, drawing our attention to conflict within us rather than externalizing it, and the importance of working with it within oneself... here is the citation below, I hope I am reading into these lines correctly, so I cite it here for clarification:

"You have heard that it was said, “You shall love your neighbour and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect. (Matthew 5:43-47)

External enemies are one event. Internal enemies are another. They define each other from either side of my outside and inside. If I love what's great about myself--my 'kin', what supports and nurtures what I like about me--how is this any different from any other mutually beneficial fileo, tit-for-tat transaction characterizing the mundane world? There's no merit in it, no resistance. Instead, the Master is teaching that if I love and acknowledge what's weak or insecure about myself--the reality of my enemies--I'll be 'perfect', meaning complete, even as my heavenly Father is complete."

This generation has been inundated with the idea that talk therapy is THE means of resolving internal issues. But I have spent over two years in therapy, and been stuck in many ruts within this process, and while I agree with this generation's conclusion that the ultra-masculine image of the stoic person who “carries his own water” and keeps all his problems to himself is a strange imbalance, I have also participated in the “talk resolution” and found it too has strange imbalances. I can work my talk in such a way to get everyone to feed back to me what I want to hear, shoot, I can do that with some pretty sophisticated intelligent people. People want to be helpful, and I can sure use others to solidify fooling myself, getting other people to participate in a kind of self-deception.

I don't know if I've found the right balance, but more and more I am inclined to agree with Elder Gideon and the teachings of resolving energies within oneself and applying the principle of the Hermetic Seal much of the time when there is dissonant energies in consciousness.

But my practice in this has led to some contemplations about the nature of such difficulties. To what degree are such things inherently real and outside of me, and to what degree are they within? To what degree do they even have anything to do with me? More and more I find myself applying the principle of everything as the manifestation of an energy to this phenomena. The practice of the Hermetic Seal makes me wonder in the face of such issues, even when involving others, can such energies be more effectively resolved when worked with internally, energetically than if I open my mouth? Is it possible that by working with such energies internally, we can resolve such “issues” not only within ourselves, but within others? Is it possible that the Hermetic Seal has the possibility to help us work with BOTH mystical experiences as well as energetically act as a force of healing and upliftment without others even knowing about it?

I suppose the question of resolving such energies internally presupposes we are internally working with it in they way Elder Gideon outlined, in Paul's quotation. But I wonder if this is something of what was meant in another citation of Paul's, that we battle not with "flesh and blood, but with spiritual forces established in celestial places."

May all be uplifted and find their way to Agape in Christ, amen.
Phillip

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Re: Charisma, Glory, and the Power from on High

#15 Postby Marion » Thu Aug 01, 2013 4:48 pm

Shalom!

In contemplating your insights Phillip, what came to mind was the teaching that whatever happens, all we do is practice. Whether I am having a bad day or a good day does not matter. A bad day doesn't mean I'm bad and likewise, a good day doesn't mean I'm good! as Yeshua said: "why do you call me good? No one is good but God." How true, let us remember!

In this, I was contemplating the quote from Tau that you brought up: "Concerning luminous dreams and visions, and all of the various spiritual and mystical experiences we may have; there is nothing for the ego to boast about in any of these things, for they are gifts from God, the manifestation of God's Spirit and the power of angels." This reminds me that when things are going well, it is not because I found the magic formula to make things go well. It is a gift from God. It is exactly what I and others around me need in this moment. Likewise, then things are apparently not going well, it does not mean that I lost the path, or am doing something wrong; it means that that is exactly what me and others around me need at this time. How can we in our person know what is mercy in any given moment? We pray for mercy and God's grace, are we willing to it? Yeshua embodied extreme mercy on the cross, The Magdalene embodied mercy in Babylon. All for the liberation and salvation of all living spirits and souls.

God, may we be made into the libation for you, poured out for all living spirits and souls! Amen and Amen.

Blessings and Shalom,

Marion

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Re: Charisma, Glory, and the Power from on High

#16 Postby Tau Malachi » Fri Aug 02, 2013 11:59 am

Grace and peace to you in Hayyah Yeshua!

In terms of the multiple interpretations of Bethany, and the multiple events that are said to take place in Bethany, interestingly enough the different interpretations correspond with the energy that is arising and what's happening in that place at the time; in other words, it is all about an awareness of the energetic dimension within and behind appearances, and the movement and manifestation of the Spirit of God and the angels that's transpiring. This must be true of any place from one time to another that can be named; what a place, or space, is depends upon the energy arising and what's transpiring in it, and through it.

Once upon a time the house we are living in was a family house, owned by a luminous local businessperson and his wife; a very colorful and dynamic couple in the local community, and the house was something of a social center in town, with frequent visits by friends, barbeques, and such, in an atmosphere of warmth and hospitality. Today it is a sanctuary house, or "home church," where the Mother Circle of a Gnostic lineage gathers for sacred discourse, prayer and meditation, and ceremony, and a very different kind of socialization, and friends come to visit from the local region, but also distant places. It is one and the same house, and yet it is not the same place, not at all, for from one time to another the energy arising, invoked, is different, and what's transpiring in this space is different – though similar on some levels, the array of energies is very different.

Just last night in Zohar discourse we were discussing how God emanates, creates, angels anew each day, along with souls, and how each day, and even moment-to-moment, angels and souls are arising anew. The creation of angels anew each day, and even moment-to-moment, corresponds with the ever-changing energetic dimension within and behind what appears and transpires, and indicates how the Holy Shekinah, or the array of spiritual powers ("angels"), changes corresponding with changes in souls, changes within the thoughts, words and actions of human beings.

Essentially, ruhaniyot and shefa, spiritual essences and influxes, of the 32 Paths of Hokmah are flowing into Malkut of Atzilut all of the time, and that ruhaniyot and shefa manifests as archangels in Beriyah and angels is Yetzirah, these spiritual beings-forces form the energetic dimension within and behind what appears and transpires in Asiyah, or the worlds of creation. This is happening all of the time, everywhere, in every place; there is this constant flow or outpouring of the Spirit of God, Ruach Elohim, or the spiritual power of the World of the Sefirot, the reality of our experience arising from this moment-to-moment and day-to-day.

The ruhaniyot and shefa flowing into Malkut of Atzilut and arising as angels of God in Mercy and Compassion is, however, dependent upon souls in alignment with Ratzon Elyon, the Will of the Most High, or the thoughts, words and actions of human beings fashioned in harmony with Ratzon. This flow of ruhaniyot and shefa into Malkut of Atzilut depends upon the contemplation of the Mysteries and God, and upon prayer and meditation, and the worship of God in spirit and truth. If and when human beings do not align their souls with God in this way, or do not bring their thoughts, words and actions into harmony with Ratzon, something different happens, God forbid! Instead of the ruhaniyot and shefa flowing into Malkut of Atzilut, or the Holy Shekinah, in effect it flows into the klippot of Malkut, feeding the Other Side, as it were; when this happens, instead of the generation and manifestation of angels of God in Mercy and Compassion, they arise in Judgment, and likewise, angels of archons and demonic powers arise, Severe and Strict Judgment.

Understanding that this is dependent upon the thoughts, words and actions of human beings, individually and collectively, we will understand that in truth, this is the radiant display of our own consciousness, our own energy; therefore, the power to bring about a shift, change or transformation in this matrix of spiritual forces is within us, within our soul, our mind, heart and life. Likewise, understanding that the essence and nature of the energy-intelligence arising is the same, whether appearing as Mercy, Compassion or Judgment, or as angels, archons or demons, then it is possible to uplift and transform whatever is arising, if and when we remember God and return to God, and we become aware of the Will of God, or our True Will in it, and enact that Divine Intention.

Whatever appears, ultimately it is all the manifestation of the ruhaniyot and shefa of the 32 Paths of Hokmah-Wisdom; understanding this, and recognizing the Wisdom of God in it – the Wisdom of Ain, so we are empowered in the Way of Perfection and Way of Transformation, and everything arising, transpiring, can become a vehicle of the soul’s realization in the Messiah, the Anointing.

First, though, we need to stop focusing on ourselves so much, and let go of ego-grasping, and the play of desire and fear in self-will; we need to learn to go within and live within, and to engage in an active and dynamic surrender to the Spirit of God – we need to recognize the Ain Nature of all that is arising, and realize it is all just energy, and that the manifestation of this energy can be transformed into this or that.

Joined with this, we need to learn to stop obsessing on negativity and judgment, and choose to focus on mercy and compassion, and the good – seeking to see the Good, God, in all, and seeking to draw out that Goodness.

Our struggle is, indeed, with spiritual forces, not blood and flesh, and that struggle, or conflict, needs to be resolved within us; when it is not resolved inwardly, then we will find it manifest outwardly in this dream-like reality. The root, though, of what arises and how we relate or interact with it is within us; even when arising outwardly, there is a great power of transformation in us – the power of the inner aspects of our soul and the Anointing we have received.

In the Holy Gospel we are given an essential key: Confession and repentance, which implies the restoration of the presence of awareness and an active return to God, or reintegration with the Light Continuum, Yahweh. In prayer and meditation we confess and repent before God and the angels, drawing everything into the Holy Light and invoking divine intervention, divine assistance, to bring about a change, a transformation, in our mind, heart and life; and ultimately it is not we who will accomplish this change or transformation, but it is the Spirit of God, the indwelling Messiah and Holy Spirit in us that will accomplish it. We pray to God, and invoke God’s Spirit and the angels, because it is by God’s Power – our Higher Power, that our full reintegration with the Holy Light, or full return to God, is accomplished. Naturally, we need to co-operate, and actively set our mind and heart upon those things that are above, and actively cleave to the Messiah and El Elyon, and seek to see the good and cultivate joy, focusing on Mercy and Compassion; but the completion of our repentance, and the perfection of our victory, is in the Messiah and El Elyon, who “delivers our enemies into our hands.”

Likewise, we enact confession and repentance with our tzaddik, or with an initiated brother or sister, invoking their insights in the Spirit of God and their prayers, asking them to pray with us for deliverance, healing or illumination, or whatever the need is; we go to them because of the Spirit of the Messiah in them, and their Knowledge of the Messiah, the Word and Wisdom of God, and because of their capacity to pray and meditate, and invoke influxes of spiritual power and help release sin, or negative karma. The council of a true tzaddik is not an idle matter, but rather their council comes with prayers and invocations on our behalf, and spiritual works that may facilitate tikkune, healing and realization. It is rather like the occasion we speak a dream to them, invoking their support and vision of a positive interpretation, along with their prayers and blessing for its fulfillment. If and when we are received as a companion by a tzaddik, the speaking of significant dreams and visions, or mystical experiences, to our tzaddik is very different than speaking them in public, or to just anyone; this is also true of speaking them in Anointed Community as the Holy Spirit inspires.

In terms of confession and repentance it needs to be said, however, that confession and repentance to God and the angels, at times, is not enough. How do we know this? Part of confession, or making amends, is a release of energy, and transformation of energy, and a true reception of forgiveness and love – true healing. Consider this: If it happens that we are in a room, praying and confessing out loud before God and the angels, and it happens that a person walks by and we are embarrassed and become quiet, apparently the energy is not released, and, at least in our own mind, we remain without forgiveness, we remain guilty in our heart. There is a time we need to confess to another human being, or a time we need to make actual amends with another human being – in our ego-grasping we often avoid this, or leave this part out, and do not realize that in this way we have not released, or dissolved, and transformed the energy, the internal klippot. In a manner of speaking, it remains our “enemy,” or a “poison.”

There is not a single way with such things, though; from one situation, circumstance or event to another, what is good and true, and what is to be done, is different. In wisdom we seek to cultivate skillful means, and through prayer and meditation – living within, we seek guidance from the inner aspects of our soul, and from the indwelling Messiah and Holy Spirit.

At times we may employ methods generated by the wisdom of the world, indeed, all as they are useful and good; but as an initiate, one having the Anointing, we will join this with the Wisdom of God, and with spiritual teachings we have received, the spiritual life and practice.

As we know and understand, things are not just psychological, there are spiritual forces involved, and there is a karmic continuum of the soul from previous lives involved; our psychology, or mentalities – karmic vision, is a part of this, but there is something much more involved in the tikkune of the soul, and the enlightenment and liberation of the soul than the surface psychology developed in this life. There is an energetic dimension to all of this, and as much as on a psychological level, it needs to be dealt with on an energetic level; hence, Tzaddik and Anointed Community as the manifestation of the Sanctuary of Grace to us.

In other words, psychology is good, but it can only take us so far; then there is a work on an energetic level to be done for the sake of tikkune, full healing and realization – progress. This is the piece that is often missing in the healing process, and therefore very often healing is partial and incomplete.

Our greater healing and realization comes through God’s Power, on an energetic level; hence, the play of Light Transmission, an energetic transmission, imparted and received in faith and love, or through cleaving to Christ and God, the Holy Light.

This is also true of our empowerment to know and enact what is good and true in any situation, circumstance of event of life, and our empowerment to see the good and draw out the good in the midst of whatever is transpiring.

It is completely true, through prayer and meditation, and sacred ceremony, as we bring about a shift in our own consciousness and energy, very often it may facilitate a corresponding shift in the consciousness and energy of others; if and when we uplift the energy and vibration of our own consciousness, and elevate our soul, so others may be uplifted, elevated, and return to God with us. In order to help others return to God, naturally we need to return to God ourselves; then, through the power of the Spirit of God in us, and with the help of the angels of God, so we can be of benefit to others and help uplift them – we may serve as midwives to souls in their return to God, or their reintegration with the Light Continuum.

Here we may share an open secret. The greatest manifestation of the wonderworking art is Initiation, or Light Transmission, and is the healing and uplifting of souls in return to God; there is no greater wonder, or theurgic action, than this, and in Anointed Community, as members of the Living Body of Christ, this “salvation” of souls is our ultimate purpose and intention, not by our power, but through the power of the Christ-Spirit in us, this Light-presence and Light-power.

On this day of the Holy Feast of Gnostic Apostolic Succession this is a grand contemplation and prayer for all of us – May we be blessed and empower to live as tzaddik, as a righteous person! Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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