Lev 1:13, Passionate Prayer

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Lev 1:13, Passionate Prayer

#1 Postby Tau Malachi » Thu Nov 20, 2014 5:09 pm

Passionate Prayer

“Then the priest shall offer the whole and turn it into smoke on the altar; it is a burnt offering, and offering by fire of pleasing odor to Yahweh”
(Leviticus 1:13).

The phrase “turn it into smoke on the altar” occurs many times concerning various burnt offerings in the Book of Leviticus. These instructions, and so many others in this holy book, may seem completely archaic and obsolete to us, and therefore seem to hold little wisdom for us. On the surface perhaps this is true, and yet understanding the layers of meaning in passages of the Holy Torah, there are deeper interpretations that may bring knowledge of secret, esoteric wisdom.

First, concerning this phrase, “turn it into smoke on the altar,” we may contemplate the altar as Malkut, and making an offering on the altar implies bringing all material, psychic and spiritual powers into Malkut – the service of the kingdom, and a “burnt offering” implies these powers transformed and uplifted from grade to grade until they reach into the Supernals. This is one way we may contemplate this phrase that is repeated so often for various offerings, and so find wisdom for our times.

As we know, we no longer are called attend to a temple cult of bloody sacrifice and burnt offerings of animals, but rather we have an offering of the Lamb of God, once and for all time, the self-offering of the Perfect Tzaddik, the Messiah. Redeemed by the ‘Blood of the Lamb,’ and anointed with the Spirit of the Messiah, Ruach Elohim, our offering is our own person and life – all activities and movements of life, and it is prayer, and is worship in spirit and truth. Our most essential offerings are prayers, and praise and thanksgiving, just as with the angels in heaven. In this offering our heart is the altar, and to turn it into smoke on the altar implies prayers, praise and thanksgiving, offering in passionate faith and cleaving – prayers with full kavvanah and devekut, and most especially devekut, cleaving. If offered with the fire of love for the Lord, then indeed such prayers and invocations will be a “pleasant odor” before the presence of the Lord. Thus, this repeated phrase might be understood as a call to passionate prayer and worship, charismatic worship, in which we are set on fire by the Holy Spirit.

“Turn it into smoke,” there is a deep esoteric implication in this, for as we know, the Lord “makes his messengers winds” and “his ministers flames of fire.” So then, by way of a ‘minister,’ or priest, making an offering for the people and the land, and the glory of the kingdom of heaven and God, “turning it into smoke,” so then the messengers, the angels of heaven, take up those prayers, and those words of praise and thanksgiving with full force and zeal, and such prayers, and worship, comes before the Throne of Glory, and may reach even further, into New Jerusalem and the presence of the Messiah and Yahweh Elohim, Shaddai, within it and encircling it.

(Here we need to remember the teaching of St. Peter, that receiving the anointing – the true anointing, we are all ordained in sacred priesthood.)

What this phrase invokes is a contemplation of how to pray so that the prayers are taken up by angels and ascend to the Throne of Glory, and beyond, into the World-That-Is-Coming.

This is not all that might be said of this deep mystery of prayers that “ascend,” or that expand to encompass, but it is as a light-seed, and at this point I’m inclined to pause, waiting upon the Spirit of the Lord (Yahweh, Yeshua).

Adonai, please set us on fire with Your Spirit, that we might be a fit and good offering before you, setting maggidim, ministers and messengers, into motion! Amen.

Shalom Aleichem!
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Re: Lev 1:13, Passionate Prayer

#2 Postby Martina » Fri Nov 21, 2014 10:47 am

Greetings in the Light of the Holy One!

Praise be to Our Mother for inspiring the sharing of these delights!

Our Tau shared: “Our most essential offerings are prayers, and praise and thanksgiving, just as with the angels in heaven. In this offering our heart is the altar, and to turn it into smoke on the altar implies prayers, praise and thanksgiving, offering in passionate faith and cleaving – prayers with full kavvanah and devekut, and most especially devekut, cleaving.”

What stands out to me is that we need to pray for heavenly things with kavvanah and devekut, with the full force of our desire energy for prayers to ascend. In such prayers our desire has to resemble God's desire to be able to ascend. The prayer and meditation practices in our tradition provide poweful vehicles for this. I have never heared before so clearly that prayers in order to ascend need to come from our true heart, which is the indwelling Messiah. It seems the best prayers are those for the swift second coming.

In gratitude,
Martina
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Re: Lev 1:13, Passionate Prayer

#3 Postby Anna » Fri Nov 21, 2014 3:20 pm

This is a beautiful contemplation!

Your point, dear Sister, of prayers coming from the heart speaks of coming from heaven in our prayers. Such powerful prayer coming from the place "where Christ and angels are", as Paul would say- our Root of keeping our minds--and hearts--on the things of heaven, seems to encapsulate something of the way prayers ascend so that they may be heard in heaven and, yes, even reach the ear of God!

Praise God for such prayers for the people and the land!

Shalom!
Anna

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Re: Lev 1:13, Passionate Prayer

#4 Postby Tau Malachi » Fri Nov 21, 2014 5:16 pm

Grace and peace to you in Hayyah Yeshua! Amen.

You have said something very insightful Sister Martina, and I dare say it is an inspiration from the Holy Spirit. As we know, in the Messiah we are all anointed in sacred priesthood, and are ministers of Yahweh, being set on fire with the Holy Spirit, the Spirit of Yahweh (Ruach Yahweh). Quite literally, in the Messiah we come from heaven, and indeed, we wish to pray from heaven, and pray not only for earthly things, but heavenly things, such as wisdom, which is what St. James encourages us to pray for if, in some way, we feel we are lacking.

In this light, consider the following verse, aware of the Sun of Humanity, the Messiah, within you: "No one has ascended into heaven except the one who descended from heaven, the Son of Man [Sun of humanity]” (John 3:13).

Listen and hear, and understand! If we have received the anointing, so the Indweller in us is awakened, the Shekinah of Messiah, the one who has come from heaven, and therefore who is ordained and destined to ascend into heaven. Hallelu Yah! Praise the Lord! If then we cleave to the Risen and Ascended Messiah – the ‘Person of Nuclear Fire’ (Solar Fire), in an instant, on the altar of our heart, these prayers are lit up and are “smoke,” ascending like light running and returning. Hallelu El! Praise God!

As we know, beyond this verse in the passage from the Gospel of St. John there is the mention of the Son of Man uplifted as the serpent in the wilderness by Moses, and as we may recall, the word for “serpent” in the Torah in the corresponding passage of Numbers is seraf, a “fiery serpent.” Thus, if and when we pray from heaven, and for heavenly things, so this serpent power, or “fire snake” in us is uplifted, our will, desire, becoming that of the Supreme (Ratzon Elyon). When our will becomes God’s will, then God’s will becomes our own; if and when that is the case, as you might surmise, whatever is prayed comes to pass just as it is prayed, spoken – it is prophecy, or even something more, it is Divine Utterance, the utterance of the I Am (Eheieh). In a manner of speaking, these are prayers “acceptable to God,” those that have come before the Throne of Glory, and entered into the Great Glory, and perhaps passing beyond, penetrating into the Interior Presence.

This, of course, provokes a contemplation of burnt offering made possible through the awakening of the “fire snake,” or “serpent power,” and the generation of inner heat; hence, being, becoming, a ‘minster who is flaming fire,’ on fire with the Spirit of the Lord – the desire, love of the Lord.

When we are enflamed in this way, so our prayers ascend swiftly and without challenge or barriers; and when we are enflamed in this way, resembling the angels and Shekinah in the heavens, so the angels will pray with us, and quite naturally uplift our prayers and act upon them, all as God wills.

If you consider it, we are discussing the power of praying in the Blessed Name of Yeshua Messiah, as many good Christians have made the center point of their faith and prayers, but perhaps without knowing to seek the wisdom and understanding of praying in the Blessed Name – the Holy Name of the Person of Fire, Light.

May we become “wise as serpents” and “gentle as doves,” and seek this wisdom, understanding and knowledge of the Messiah, the Anointing. Amen.

There is more in my heart, but I’m inclined to pause here, waiting on the Spirit of the Lord; so I shall abide, and wait.

Shalom Aleichem!
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Re: Lev 1:13, Passionate Prayer

#5 Postby elizabethduval » Sat Nov 22, 2014 11:57 am

Dear Tau Malachi, Sister Martina and Sister Anna,

I have enjoyed these posts so much. They are so very rich and enlightening, and uplifting! I have had many contemplations on what was spoken here, and I wanted to share a couple of them:


Tau Malachi stated:

“First, concerning this phrase, “turn it into smoke on the altar,” we may contemplate the altar as Malkut, and making an offering on the altar implies bringing all material, psychic and spiritual powers into Malkut – the service of the kingdom, and a “burnt offering” implies these powers transformed and uplifted from grade to grade until they reach into the Supernals. This is one way we may contemplate this phrase that is repeated so often for various offerings, and so find wisdom for our times.”

I have had so many contemplations regarding prayer, particularly envisioning the arising of the smoke from incense. I did some research and have learned that there were ten ingredients used to make the Holy Incense ( Qetoret ), symbolizing the Sefirot, but there was one impure 11th ingredient, symbolized as evil. The spice is called “galbunen” which reminds of “gilgulum.” I am hearing this as the evil inclination. It is in Teshuvah, and burning away this ”evil “side in our lives that it is transformed into a sweet aroma. I think of Yeshua and his life offering and burning off of the elements into pure Spirit- represented by the smoke arising, ascending and yet dissolving. I am hearing that our entire lives should be offered as a prayer ..as in burning off the the fallen elements so that they arise pure and this is perhaps the “alchemy” of life?” Even though the smoke dissolves it permeates everything it touches and leaves a lasting pleasant aroma, which brings much joy and has a lasting “memory” on the sense of smell.
( Corrections are welcomed, please).

Tau Malachi also stated:

“This is not all that might be said of this deep mystery of prayers that “ascend,” or that expand to encompass, but it is as a light-seed, and at this point I’m inclined to pause, waiting upon the Spirit of the Lord (Yahweh, Yeshua).”

I am contemplating this which was spoken by the prophet Isaiah with what was said:

Isa 55:10-11 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.


I am hearing that when our prayers are in alignment with Yahweh, Yeshua then our prayers are “seeds” of that which will come to pass. (“As it is spoken, so it shall be”).
This is the contemplation arising for me with “light-seed” Is there more that can be shared of this “light-seed”?

With love and appreciation for what has been shared,
Elizabeth

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Re: Lev 1:13, Passionate Prayer

#6 Postby Tau Malachi » Sat Nov 22, 2014 4:04 pm

Grace and peace to you in Hayyah Yeshua! Amen.

Whenever I contemplate the “smoke” of offerings I cannot help but think of how souls are able to ascend from Zebul, the fourth heaven, to Ma’on, the fifth heaven. According to Judaic teachings, in order for a soul to pass into Ma’on they must be offered on the altar of burnt offering in the celestial temple by the angelic high priest, Michael, and “turned into smoke,” or pure spirit; alternatively, according to Christian teachings, the same is accomplished if and when souls are able to partake of the celestial feast of bread and wine administered by St. Michael, which when they do transforms them instantly into fire and pure spirit, and so they ascend.

Smoke ascends, and as a symbol it implies an ascend from rung to rung, or from heaven to heaven, and each movement in ascent, from rung to rung, or heaven to heaven, corresponds with a greater light and love, greater divine passion and self-offering.

Also, smoke of a pleasant odor is something that is breathed in, and therefore an offering that becomes “smoke” merges with the Infinite One, passing beyond the outer and inner glory into the direct Divine Presence.

When I speak of a seed of light here, imparting teachings and practices is like sowing seeds of light into hearts and minds, then, if well received, nourished and nurtured, and taken up, these seed of light can grow into knowledge and illumination; we nourish and nurture such “seeds of light” through contemplation of them, and prayer and meditation upon them, and when teachings of a spiritual practice, through applying them. In this way through our own experience we may acquire greater wisdom, understanding and knowledge (Habad).

So, “seeds” are cast of passionate prayer, and perhaps they may be made to grow; likewise, “seeds” of contemplation that can be drawn out, as we are, and in this way made to grow.

There is of course another teaching concerning “light-seeds” as sparks of realized beings and souls of higher grades that may impregnate other souls and merge with them, uplifting and illuminating them; but those are teachings for another time no doubt.

Shalom Aleichem!
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Re: Lev 1:13, Passionate Prayer

#7 Postby elizabethduval » Sun Nov 23, 2014 8:11 am

Shabbat Shalom,

Thank you for these most beautiful teachings. I am hearing the meaning of "smoke" and "light-seed" in a deeper way, extending and expanding my understanding further, Praise the Holy One!


May these seeds of light grow and expand now and forever more for all who are willing and can hear! Amen!

Elizabeth

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Re: Lev 1:13, Passionate Prayer

#8 Postby Elder Sarah » Sun Nov 23, 2014 10:26 am

Shabbat Shalom!

Praise to the Queen of Heaven for illuminating hearts and minds this day!

Thank you Tau Malachi for sharing this very intriguing contemplation. Amongst many places this leads, first I was taken to look further into this verse in Leviticus, particularly to look up what is meant by "Whole", in the instruction of what to put on the Altar. It is said leading up to this verse;

"The burnt offering shall be flayed and cut up into its parts (1:6)"

Then there is various instruction as to what to do with these various parts, which then leads to the final instruction from the verse quoted. I find the movement of "parts" to then "whole" very intriguing in connection with how we may be taken up in a flaming passion. This movement of "parts" to "whole" relates to the Feast of Bread and Wine in that the bread is broken into parts and taken back into the body made "whole" again. I feel a relationship then to the mention of Michael and the fourth heaven, Zebul.

according to Christian teachings, the same is accomplished if and when souls are able to partake of the celestial feast of bread and wine administered by St. Michael, which when they do transforms them instantly into fire and pure spirit, and so they ascend.


This then leads to something Sister Elizabeth was mentioning regarding an 'alchemy' of sorts. The teachings speak much of a 'gathering' of sparks that have been bound up in shards of ignorance and forgetfulness. In a certain way, I see the braking into into 'parts' symbolic of this. Then, the gathering into a whole, re- membering, symbolic of an offering of the 'whole'. The offering of the 'whole' seems essential in the burnt offering, a passionate offering that becomes enflamed.

I am also very taken by the following mention,

“Turn it into smoke,” there is a deep esoteric implication in this, for as we know, the Lord “makes his messengers winds” and “his ministers flames of fire.” So then, by way of a ‘minister,’ or priest, making an offering for the people and the land, and the glory of the kingdom of heaven and God, “turning it into smoke,” so then the messengers, the angels of heaven, take up those prayers, and those words of praise and thanksgiving with full force and zeal, and such prayers, and worship, comes before the Throne of Glory, and may reach even further, into New Jerusalem and the presence of the Messiah and Yahweh Elohim, Shaddai, within it and encircling it.


I am also very much enjoy the mention of the verse, "You make the winds your messengers, fire and flame your ministers". First, what arises is the question of the difference between "ministers" and "messengers", hence the shift from "fire" to "wind"? I hear that the work of a 'minister' is to make the offering, most importantly an offering for the people and land. This seems to link to the idea of "whole" verse "parts", that in order to speak of a true and valid need for the people and the land, the "whole" must be taken into consideration. In other words perhaps we can say to offer a prayer that 'messengers' may take up, it must be attractive to them, hence, valid in a larger scheme of things? This sort of prayer, while spoken by a 'part' becomes something heard in the 'whole', hence in a way, the 'whole' is speaking it, becoming like the wind.

May your Ministers become ablaze this day, stirring your Messengers on High O Holy One of Being!

Shalom,
Elder Sarah

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Re: Lev 1:13, Passionate Prayer

#9 Postby sheryl » Sun Nov 23, 2014 9:13 pm

Shabbat Shalom, Dear Tau and Sisters!

What a delight it has been to partake of this teaching and discussion on passionate prayer! Praise to the Holy Shekinah who flames our desires!

My contemplations are drawn to something in your post, Elder Sarah, about the pieces and the whole. An offering Abram made in Genesis 15 comes to mind:

Yahweh said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” He brought him all these and cut them in two, laying each half over against the other; but he did not cut the birds in two. And when birds of prey came down on the carcasses, Abram drove them away.

What is most curious is what occurred next:

As the sun was going down, a deep sleep fell upon Abram, and a deep and terrifying darkness descended upon him. Then Yahweh said to Abram, “Know this for certain, that your offspring shall be aliens in a land that is not theirs, and shall be slaves there, and they shall be oppressed for four hundred years; but I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions.

I am wondering if this coincides with what you shared, Elder Sarah:

This then leads to something Sister Elizabeth was mentioning regarding an 'alchemy' of sorts. The teachings speak much of a 'gathering' of sparks that have been bound up in shards of ignorance and forgetfulness. In a certain way, I see the breaking into into 'parts' symbolic of this. Then, the gathering into a whole, re- membering, symbolic of an offering of the 'whole'. The offering of the 'whole' seems essential in the burnt offering, a passionate offering that becomes enflamed.


Can we say that the offerings being broken into pieces represent scattering of desires leading to bondage? With Abram, the 400 years of bondage of the children of Israel is prophesied, pointing to the bondage of each of us? The ministers as fire and flame perhaps represent the gathering of the scattered desires, the gathering and then uplifting of our passion, our serpent fire, as Tau Malachi taught above?

This, of course, provokes a contemplation of burnt offering made possible through the awakening of the “fire snake,” or “serpent power,” and the generation of inner heat; hence, being, becoming, a ‘minster who is flaming fire,’ on fire with the Spirit of the Lord – the desire, love of the Lord.

When we are enflamed in this way, so our prayers ascend swiftly and without challenge or barriers; and when we are enflamed in this way, resembling the angels and Shekinah in the heavens, so the angels will pray with us, and quite naturally uplift our prayers and act upon them, all as God wills.


This is a new hearing new for me. Can we say that the offering in pieces represents our scattered desires, our desires for things of this world - our selves in pieces represented by the pieces of the offering- leading to bondage? But in the process of prayer, anointed community, as ministers, gathers these various pieces of desire, the fire of the unified desire then uplifted into a singularly focused prayer, in full kavvanah and devekut, thus the minister as fire and flame has made the offering whole, or singularly intended? Purifying and uplifting the prayer, whether it originated with them, or with others?

This also feels to point to a mystery behind the Wedding Feast, as you pointed out, Elder Sarah, the bread being broken and then made whole as we consume it. A couple of other interesting thoughts arose from our Wedding Feast. Following blessing and praising the Holy Name, there is a gathering that occurs, first the archangels, then any who wish to join us from other realms and worlds of the entirety. This gathering in represents Hua, the image of the Bridegroom. A further gathering occurs of guests, before invoking the Holy Shekinah. And then standing as the Human One of Light, the minister, the bread is broken. Following partaking of the bread and wine, the light is extended in a prayer for the people and the land, the all darkness be dispelled and all disease be healed.

The ceremony in its entirety feels to be pointing to the mystery of pieces and whole that you have drawn out.

This brings up another question in regards to this occurrence in Genesis 15, what occurs after the prophecy of bondage is given:

When the sun had gone down and it was dark, a smoking fire pot and a flaming torch passed between these pieces.

Can it be that the flaming torch is the minister of fire and flame and the smoking fire pot the sweet aroma arising from the burnt offering? Following this vision, the covenant is made with Abram.

Hallelu-El! Praise to the Mercy of God and El's ministers of Grace!

Any corrections, adjustments or additions to these contemplations will be gratefully received.

With gratitude,

Sheryl

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Re: Lev 1:13, Passionate Prayer

#10 Postby Tau Malachi » Tue Nov 25, 2014 11:18 am

Grace and peace to you in Messiah Yeshua, our Adonai! Amen.

All of the interpretations and insights shared are lovely, and all are very rich and run deep, adding many layers to our contemplation and discussion. Reading what you have shared sisters, a few more thoughts arise that I’m inclined to share for consideration.

First, contemplating “parts” and “whole” in conjunction with passionate prayer, in the moment “parts” become the various prayers, praises and thanksgivings within a session of prayer, for most often, even if taking up prayer for one single intention many prayers are thought, spoken, and many praises are thought, spoken, and there is a weave of many prayers in our prayer. The very specific instructions on what to do with the parts as they are offered can be interpreted as instructions in kavvanot, or points of focus, for various kinds of prayers, and the instructions on cleaving to the corresponding Sefirot. Then, when the weave of prayers is thought, spoken, all are gathered and uplifted with great passion, and perhaps in so doing there may be a generation of intense inner heat, translating our prayers, praise and thanksgiving to “smoke” – the “whole” turned into smoke.

Now, in speaking of messengers and ministers, and wind and flames of fire, here we have interpreted heavenly and earthly leaders of worship; hence, maggidim, angels, and tzaddikim, “saints.” There are other teachings in our Messianic Kabbalah about messengers and ministers, one speaking of heavenly messengers and ministers and another earthly messengers and ministers; hence, both terms being applied to angels and to people of God.

Concerning messengers and ministers among the angels, or maggidim, there is this teaching: Messengers called winds, these correspond with the angels below, the angels of Yetzirah and the lower manifestation of the seven heavens; ministers called flames of fire, these correspond with supernal angels, angels above, the angels of Atzilut and the upper manifestation of the seven heavens culminating in the eighth heaven, the Supernal Abode (Pleroma, Yichud).

Also, there is another esoteric teaching concerning angelic messengers and ministers. Messengers as winds, this may be understood as hashmalim, and ministers of flaming fire may be understood as serafim; hence, angels of peace, mercy, and angels of wrath, judgment. Along a similar line of contemplation, though different, messengers as winds can be contemplated as hayyot and ministers as flames of fire as ashim; hence, the angels of Keter (Crown) and Malkut (Kingdom).

Concerning messengers and ministers among the people of God, these are the prophets and priests, respectively, in the old covenant; in the new covenant, however, while something similar continues, messengers are all who are reborn of the Holy Spirit, who Adonai Yeshua teaches “become like the wind,” and ministers of flaming fire are those set on fire by the Holy Spirit and gifted to communicate the Spirit, or Light Transmission.

Also there is another esoteric teaching concerning people of God as messengers and ministers; here, in this world, the anointed are messengers, winds, but in the world to come they are ministers, flames of fire.

In closing there is another interpretation of messengers and ministers I’d like to share, one that is among my favorite. Sister Ruth and I had gone out on a hike and were sitting by a creek talking about the mysteries. I don’t recall how, but this passage came up about messengers and ministers, and Ruth shared a teaching with me in the name of Mother Sarah. In this teaching, ruachot anointed with the Holy Spirit are winds made into messengers, and nefeshim regenerated by the Holy Spirit are flames of fire made into ministers; hence, ruach and nefesh joined together as one in the Messiah, which invokes an influx of neshamah into incarnation, the embodiment of something of our heavenly and supernal soul. This well describes the state of the soul in passionate prayer when the Spirit comes upon us, sets us on fire and elevates us. Praise God!

These are a few different interpretations of messengers who are winds and ministers who are flames of fire.

Each of these, naturally, can be contemplated in the context of our discussion on passionate prayer, or in a number of other contexts.

This swirl arose so I could not help but share it this morning.

Shalom Aleichem,
Malachi
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Re: Lev 1:13, Passionate Prayer

#11 Postby Elder Sarah » Thu Nov 27, 2014 10:26 am

Thanksgiving Shalom!

Praise to the Holy Spirit for sharing such illuminations!

Thank you Tau Malachi for sharing insights both concerning "parts" and "whole" as well as teachings on messengers and ministers. Very intriguing indeed!

I am appreciating the idea of 'parts' as certain prayers and 'whole' as the taking up of the 'whole' body. This reminds me of the teaching that speaks there must be a stirring below to generate a stirring above. Could we say, the coming on of inner heat and movement in Spirit might be spoken of as a stirring above? In this I hear, we have to start with what we have. We have to start with a movement in prayer that begins with the stirrings we are aware of, in our personal experience. All of our awarenesses of certain needs pertaining to all of our relations are our entrance point into the Continuum. By taking up our portion, and going deeply into all we see, feel, desire we can join our energy to a greater seeing, feeling and desiring, one of the people, one of the land. It is curious to me that you mentioned inner heat in this context. Can we say, this inner heat is generated by joining our energy to something greater, something beyond yet within us. Also, it feels, when inner heat generates, it must be used, transmitted, moved. I hear passionate prayer, charismatic worship and deep movements of praise as ways to transmit this fiery light that moves in body. It has always been intriguing to me this movement is often first felt in the hands. We speak much of Laying on of Hands, this must be connected to these transmissions of this fiery light.

Thank you also for the teachings on messengers and ministers. There is much in what was spoken! First, I would like to ask further about the idea of the Angels of the lower heavens and Angels of the upper heavens. In speaking about the Maggidim I understand we must extend and expand consciousness, that, they are not always as we may think of them in this earthly realm. With this said, I am considering my understanding might be somewhat limited! I noticed a certain concept form in the mention of the two types of Angels, of lower heavens and of upper heavens. Of lower heavens and of Yetzirah, I thought, does this mean Orders of Angels? Of upper heavens, does this mean Archangels? I know the Zohar speaks of Supernal Angels and You have spoken of Supernal Angels in writings on the Angel Forum. It seems the idea of "Supernal Angel" extends beyond what we speak of in terms of Orders of Angels and Archangels? I know this is a vast question, If it is given in the Holy Spirit to speak of such things I would be very grateful. Mainly, looking to shatter a rather limited idea of Angels, and the divide I notice in considering Orders of Angels and Archangels.

Oh Holy One, teach us to abide in your mysteries in humility, awe and wonder!

Shalom,
Elder Sarah

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Re: Lev 1:13, Passionate Prayer

#12 Postby Tau Malachi » Fri Nov 28, 2014 3:35 pm

Grace and peace to you from Hayyah Yeshua! Amen.

When we speak of angels of creation, or the lower, outer manifestation of the seven heavens, and angels of pure emanation, or the upper, inner manifestation of the seven heavens within the eighth heaven, the former correspond with angels of Perud (Beriyah, Yetzirah and Asiyah), and the later correspond with angels of Yichud (Adam Kadmon and Atzilut). Thus, there are angels of creation, or this great cosmic cycle, and there are supernal and primordial angels, transcendent of this great cosmic cycle, though involved in it with the Messiah. Along with this, perhaps you may recall the Zohar teaching about “temporary” and “permanent” angels created on the third day, this also alludes to two very distinct realms of angels, those of creation and those that are supernal, respectively.

Regarding angels of the lower, outer manifestation of the seven heavens as “temporary angels,” let us remember, the heavens are formed by the angels that are in them, and in the Holy Scriptures we are taught that in the end-of-days the earth and the heavens will pass into destruction as the supernal and eternal heavens are revealed, and New Jerusalem is manifest upon the earth. If heavens pass into destruction, then so also do the angels composing them, for the heavens and angels are inseparable from one another.

Concerning a stirring below creating a stirring above, what the stirring below is and the corresponding stirring above would depend upon what level of “below” and “above” we are talking about. As an example, if the stirring below is in Asiyah, a stirring of prayer, thanksgiving and praise as human beings worship the Holy One in faith, then a stirring above may be in Yetzirah, in the world of the angels; hence, angels are moved by the prayers and invocations, and may uplift them into upper celestial reams, “taking them up,” as it were, or, if God wills it, they may respond using their knowledge and power to answer prayers.

A stirring below in Asiyah may also be prayers, praise and thanks, before the Holy Spirit comes upon us and inner heat is generated, the Spirit coming upon us and inner heat being a “stirring above” created by a “stirring below.” This, however, may lead to another grade of stirring below, for when we are set on fire by the Holy Spirit our prayers and invocations can reach further than the world of angels, reaching into the world of neshamot and archangels, and through Divine Grace, into the World of the Holy Sefirot. There are, in effect, various gradations of stirring below, and corresponding gradations of stirring above. As we contemplate this, if we add our knowledge of holy tzaddikim who have the capacity of aliyat neshamah, mystical ascensions of the soul into the heavens and upper, inner worlds and universe, as you might imagine, a “stirring below” and “stirring above” can become a very wild contemplation. As an example, if a great tzaddik were able enter into the palace of the Messiah in Atzilut, and engaged in a “stirring below,” what influxes might be invoked from more interior realms of Atzilut, or from realms and worlds within Adam Kadmon? It is difficult to conceive of such an invocation and the influxes that would transpire in our ordinary mental consciousness, but it is possible and there are tzaddikim in every generation who are gifted with this ability.


Now, if we look into the generation of inner heat, this is a natural side effect of the awakening and movement of the serpent power, or “fire snake,” and generally speaking, this implies that the Holy Spirit has come upon us, and is connected to the phrase, “set on fire by the Holy Spirit.” In our experience, when the Spirit comes upon us and moves us, the serpent power is awakened and uplifted, more or less, and various experiences of inner heat are common. We do not awaken the serpent power by force, as is the way with some Eastern schools, but rather it is the Spirit of God (Ruach Elohim) that awakens and uplifts the serpent power; hence, Divine Grace accomplishes this in us.

On one hand, inner heat is understood to be a power of purification, the purification of the subtle body, channel-ways, breaths or winds, and so on; on the other hand, though, it is understood as the power through which prayers are given life and ascend to the Throne of Glory, and through which they are translated into heavenly movements and forms.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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