Inner birth of Christ

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gregor
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Inner birth of Christ

#1 Postby gregor » Wed Dec 17, 2014 12:34 pm

Shalom,

When listening to discourse (Virgin birth) I understand that Virgin birth can be contemplated also from perspective of birth of Christ in us. In discourse it was said that birth can be contemplated as recognition and realisation of our 'virgin nature' in us. Being conscious of our divine nature which never departed pleroma of light.

So the conception, pregnancy, birth and growing up of Jeshua can be seen as events transpiring also in our consciousness. Can conception be seen also as Light from above touching us and setting us on the path. Our initial awareness that there is something more in us which is not 'of this world'. A light in us that has to become born - fully conscius? Can state of 'pregnancy' be seen as being more and more aware of this light in us - while still not being realised and fully embodied? And taking care of this light which is growing in us and becoming stronger and stronger - having faith in the 'Divine self' in us and nurturing it.
In the Gospel there are two births happening, birth of Jeshua and Johanan. Can birth of Johanan also be contemplated from perspective of inner processes in our consciousness?

I am reminded of quote from 17th Century Christian mystic Angelius Silesius which resonates with me very much:
'Christ could be born a thousand times in Bethlehem – but all in vain until He is born in me.'

Gregor

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Re: Inner birth of Christ

#2 Postby sheryl » Thu Dec 18, 2014 1:07 pm

Shalom Gregor!

Your question regarding the birth of Johanan is intriguing, and feels timely as we approach the Blessed Feast of Mother and Child.

You might recall what is written in the Gospel of Mark:

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophets:

“Behold, I send My messenger before Your face,
Who will prepare Your way before You.”
“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
Make His paths straight.’”
John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins.


A simple answer to your question is that the coming of the Messenger, Johanan, is related to the process of purification - making the paths straight, but in speaking of the birth of Christ within I am sensing that your question goes deeper than this, and is perhaps touching on a mystery?

The role of Tzaddik and light transmission comes to mind, as does the discussion of Elohim Remembering and Visiting. I have posed a question on that thread, if Mother Spirit deems fit to speak of this.

With gratitude,

Sheryl

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Re: Inner birth of Christ

#3 Postby Tau Malachi » Sat Dec 27, 2014 12:32 pm

Grace and peace to you in Hayyah Yeshua! Amen.

I have responded to this question elsewhere, but perhaps there is something more that can be shared here, with God’s help.

As we know, there are two cycles in the uplifting of the serpent power, through the stellar channel-way alone and then through all three channel-ways, stellar, solar and lunar. This, of course, corresponds with two manifestations of the enlightenment experience, or God Consciousness, the first being in expanded states of mental consciousness, the peak of which is the experience of cosmic consciousness and the overmind, and the second being supramental, or the experience of Supernal Consciousness.

Quite naturally, most often individuals will have experiences of God Consciousness in expanded states of mental consciousness, and then, if an individual continues to perfect their kavvanah (concentration) and devekut (cleaving) they may experience the breakthrough into supramental consciousness, and experience a radical Supernal Influx as Adonai Yeshua did at the Sacred Jordan. Understand, at the Sacred Jordan a new consciousness dawned in humanity, Supernal Consciousness, and with it, a new humanity was born, and a new heaven and new earth came into being, in the very instant of that influx of Supernal Grace. There, in the Sacred Jordan, the Messiah entered into this world, and through the crucifixion and resurrection the Light Transmission embodied was imparted to all who desired to receive it. Until that time there was the succession of the prophets, and the experience of God Consciousness was manifest in expanded states of mental consciousness, not the supramental; with the coming of the Messiah, however, another succession was established in the world, the gnostic apostolic succession, the foundation of which is the Messiah, Supernal Realization.

There, in the Sacred Jordan, was the passing of the mantle, the succession of prophets giving way to the succession of apostles embodying Christ Consciousness, or the supramental experience of God Consciousness. You may recall the invocation of Elisha at the Sacred Jordan before the departure of Elijah, invoking twice the power of Elijah, his tzaddik, and with twice the power, so also twice the knowledge of God; hence, a greater manifestation of God Consciousness. As we know, Elijah agreed, and the complete fulfillment of this promise happens between Yohanan and Yeshua in the Sacred Jordan, for the souls of Elijah and Elisha were reincarnate as Yohanan and Yeshua.

This giving way of the prophetic succession to the apostolic succession is why one secret gnostic book says, “The head of prophecy was cut off with John the Baptist.” Understand, in order to breakthrough to the supramental – Supernal Consciousness, mental consciousness must be brought into cessation, the serpent power being uplifted through the stellar channel-way and brought into repose or cessation in the crown star. It is in this state of cessation, or Clear Light Dissolution, that the Supernal Influx transpires, generating a greater manifestation of the serpent power and the arising of the Great Vision of Melchizedek; as the serpent power is uplifted again in the second cycle, this time through all three channel-ways, Supernal Consciousness dawns, full Christ or God Consciousness.

Here, perhaps, it is good to remind of an open secret. Whenever the Holy Scriptures speak of a parting of waters, whether at the Red Sea or Sacred Jordan, this indicates a shift in the flow of life-force in the central channel-way from downward and outward to inward and upward, Godward. The Scriptures recount the parting of waters five times and, according to Christian Midrashim, the waters of the Jordan parted when Ruach Elohim came upon Yeshua and he received the Supernal Influx. Thus, including this Midrash, there are six times that waters are parted. It can be very interesting to study and contemplate each story of the parting of the waters, and to pray and meditate on them, seeking insights. In this way the Holy Spirit may reveal secrets to you, all as God wills and ordains!

These were a few thoughts I was inclined to share today.

Shalom Aleichem!
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Re: Inner birth of Christ

#4 Postby sheryl » Mon Dec 29, 2014 10:56 am

Shalom, Blessed Tau,

Thank you for responding to these questions.

Praise and gratitude to the Mother Spirit!

If I might ask, does the first division of the waters occur in Genesis? If my thoughts are correct, things new and wonderful are being seen, in the creation of the new Heavens and Earth.

Praise to the Holy One!

If these thoughts are on track, it appears that in Genesis, there are actually two divisions of the waters - one related to Heaven and one to Earth:

If I might list a few key verses from Genesis 1:

In the beginning, Elohim created Heaven and Earth.
Then Elohim said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
And Elohim called the firmament Heaven.
Then Elohim said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear”; and it was so. And God called the dry land Earth
And Elohim saw that it was good.


A couple of amazing thoughts have arisen in contemplating what has been written:

Earth, erets, is taught to be more than simply the planet we live upon. Erets (aleph, resh, tzadi), being a perfected vehicle, house, bet. One of the amazing thoughts is that the design of the energy body, the channel ways, the interior stars, is rooted here in the mysteries found in Genesis 1. Another is that the second division of waters, with the formation of Earth, is said to be good, while the first, the formation of Heaven, is not, pointing to Earth being the healing of Heaven - the incarnation of the Messiah, the first complete healing of Earth, results in both the new Heaven and Earth!

Presently, these and other thoughts are swirling in contemplations, but I thought to offer these first, for correction, or adjustment, and would delight if something more can be spoken.

With gratitude,

Sheryl

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Re: Inner birth of Christ

#5 Postby Tau Malachi » Mon Dec 29, 2014 11:25 am

Shalom,

There is, indeed, a division of the upper and lower waters in the story of creation, but the parting of waters that we are speaking about corresponds with those executed by the power of God (El, Elohim) moving through holy people; hence, the parting of the Red Sea by Moses, the turning back of the waters of the Sacred Jordan by Joshua as the children of Israel entered into the Holy Land, and so on. These moments, among others, correspond with radical manifestations of Shaddai, the Almighty, through human messengers, and they correspond with divine actions of deliverance or the removal of obstructions, opening the way before the faithful and elect.

These moments in the Holy Scriptures are related directly to the uplifted serpent power, which when merged with the serpent power flowing through all (Kol) and integrated with the Shekinah of Yahweh becomes manifest as the power of Shaddai.

So we are talking about the parting of waters or turning back of waters that are miracles or wonders performed by holy and realized individuals.

Blessings!
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Re: Inner birth of Christ

#6 Postby sheryl » Fri Jan 02, 2015 3:03 pm

Shalom Dear Tau!

Thank you for the correction.

I look forward to any revealing that Mother might deem good to share.

With gratitude,

Sheryl

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Re: Inner birth of Christ

#7 Postby Tau Malachi » Sat Jan 03, 2015 3:58 pm

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

If we look into the various stories of the parting of waters, or the turning back of waters, each time throughout the Old Testament there is a great talisman mentioned, one blessed and sanctified by God. At the Red Sea there is the staff of Moses, which is also called the staff of Elohim, as discussed elsewhere. The Sacred Jordan is parted once by Joshua with the use of the ark of covenant, and twice with the use of the mantle of Elijah.

As we know, an emanation of the angel of the Holy Shekinah was joined with the staff of Moses, and the ark of covenant was the “mercy seat” upon which the Shekinah of Yahweh rested in the holy of holies, and likewise, the mantle of Elijah is also symbolic of the Holy Shekinah, the Shekinah resting upon the Baal Shem, the Master of the Name.

If we wish to consider secret mysteries concerning the turning back of the waters of the Sacred Jordan, as has been taught, the ‘Sacred Jordan’ is a name for the stellar or central channel, and the turning back of waters indicates the current of energy-intelligence in it turned inward and upward, and the serpent power awakened and uplifted through it and brought to repose, or cessation, in the crown star. Understanding this, let’s consider the two movements of the parting of waters with Elijah and then Elisha after him. Consider this. Elijah was going out to meet God, and he was taken up by a whirling wind, and uplifted in ascension, experiencing divine rapture. Just before this miraculous even, and the last exchange between Elijah and Elisha, Elijah parts the waters of the Sacred Jordan with his mantle. This corresponds with the intention and focus of consciousness and energy-intelligence at or near the time of death towards a transference of consciousness; when that is the intention the full force of the will and desire of the initiate is focused in the central channel, and gathered into the heart, then projected through the top of the head, shifting the center of consciousness, or soul, into a spiritual body, a body of light. If and when there is full enlightenment and liberation, or full reintegration of the Light of the Infinite (Or Ain Sof), then there will be an experience of Clear Light Union, or Pure Radiant Awareness. Once Elijah was taken up, and the mantle passed to Elisha, taking up the divine action of the Baal Shem, he too is said to have parted the waters of the Sacred Jordan, and shortly thereafter is said to have engaged in his first action of power, or wonder, moving in judgment against young people mocking him. This second parting of the Sacred Jordan by Elisha, of course, represents the final breakthrough of Elisha into God Consciousness and Da’at of Ha-Shem (The Name); hence, the full uplifting and repose of the serpent power in him, and the full influx of the Holy Shekinah and Ruach Elohim.

From the story of Elisha and the power that comes into him when he takes up the mantle of Elijah and engages a full uplifting of the serpent power, we learn something about the actual opening of the interior stars, uplifting of the serpent power and generation of the body of light. There is an experience of God Consciousness that dawns, and the corresponding knowledge and power of God embodied, whether at the level of cosmic consciousness and the overmind, or supramental, supernal consciousness. Thus, at times when individuals in modern spirituality speak of their “chakras blown open” and “kundalini awakened” they may not understand what the experience actually is, or they may not be aware that along with a state of God Consciousness, there is also a distinct manifestation of knowledge and power, or what we would call the witness of the Holy Spirit.

If we look into the Old Testament there are indications of sacred, talismanic objects that are instrumental in great movements of power, such as the parting of waters, but with Yohanan and Yeshua no sacred object is mentioned. The sole ‘objects’ are the tzaddik and disciple, and more so the Messiah who arises from the waters of the Sacred Jordan; hence, in the New Testament there is a greater embodiment of the Shekinah and Holy Spirit, and a more intimate communion with God – conscious unification with the Holy One of Being.

Now, these moments of souls entering into God Consciousness, and the corresponding influxes of the Sefirot and Shekinah that happen, and the great wonders that transpire, are intimately connected with the mystery of the second day of creation and its tikkune, or rectification, on the third day. The Zohar goes into great detail concerning this profound mystery, but here, in the context of our present discussion, understand that Elohim does not bless the second day because on that day division or separation, and all that comes with it, was created, and with the separation of heaven and earth, primitive evil was activated and great evil, klippot, entered into creation; hence, the second day corresponding with Judgment, Din or Gevurah. The third day, however, is the tikkune of the second day, and therefore of that day it is said by Elohim that “it is good” twice. If understood esoterically, the third day alludes to the coming of the Messiah, who unifies heaven and earth, and it speaks of the emanation, creation, formation and action of the company of heaven, archangels and angels of this great cosmic cycle or universe; hence, the messengers and ministers ascending and descending between heaven and earth, connecting them.

If, indeed, an initiate fully awakens and uplifts the serpent power, opens the interior stars, generates the body of light, and is blessed with the capacity of aliyat neshamah, mystical ascensions of the soul, then truly heaven and earth are joined and unified in them, and like the Son of the Human One (Messiah), angels ascend and descend upon them, and the angels and Shekinah walk with them in this world and beyond. This is the tikkune of the second day of creation indicated by the events of the third day. In this way the separation of firmaments is connected with this contemplation of the parting of waters.

There is, of course, something more involved in this tikkune, for there is the tikkune of the separation of male and female in the Human One, and the fall from eating of the Tree of Knowledge prematurely, which comes to pass because of that separation. Thus, with the tikkune of the second day, there is the tikkune of the eve of the seventh day, the Shabbat, opening the everlasting door to the Eternal Shabbat.

In this, perhaps, we may gain some deeper insight into the tikkune of our soul being the tikkune of this world, and the tikkune of the world of angels and world of archangels, as well as the tikkune of the World of the Sefirot, and The Name.

As we know, the spiritual empowerment of the Order of St. Gavriel is the ‘passing of the mantle of Elijah,’ and as you might suspect there are hints to some of the mysteries involved in that divine action of initiation in what has been shared here; whenever this holy mantle is passed, naturally, inwardly, there is something of this very same movement that transpires in Ruach Elohim, the Spirit of God. Praise God!

These are a few thoughts I was inclined to share today. I pray they are well received, and are helpful.

Aleichem Shalom!
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Parting of Upper Waters

#8 Postby Elder Gideon » Fri Jan 09, 2015 1:13 pm

Shalom Tau Malachi!

I'm so grateful for what you've articulated here just two weeks before we celebrate the Feast of Yohanon, Tzaddik of Messiah!

In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the river Chebar, the heavens were opened, and I saw visions of God (Ezekiel 1:1).

For all of the references you've made to the parting of lower waters, I'm hearing a parallel mystery of parting of upper waters. When we'll recall that heavens are realms of fire-waters, shamaim, שָׁמַיִם, I understand that the division of the Second Day is of upper from lower waters when, Elohim said, ‘Let there be a dome in the midst of the waters, and let it separate the waters from the waters.’ So Elohim made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so (Genesis 2:6-7).

What's outstanding to me, Tau, in what you've offered here is how the Seventy-Two Names of Gevurot are derived from Exodus 14:19-21 where the Elohim divides the lower waters by Moses at the Red Sea. When we'll recall how the Seventy-Two Names of Hasidim are derived from Ezekiel:1, 4, 26, Visions of Elohim divide the upper waters, the heavens above the River Chebar. What these iterations share are divisions within waters, below and above. That lower waters' division reveal Names of Gevurot logically links with upper waters' division revealing Names of Hasidim.

What's entirely significant in our Messianic Kabbalah is how the Baptism narratives of Yeshua are contextualized by a division of upper waters, or heavens: In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased’ (Mark 1:9-11).

The division of upper waters derive Names of Hasidim heralding Messiah, implying Yeshua's teaching of being born from above, Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit (John 3:5). Yeshua anchors Ezekiel's vision. Being born of water is by the 'breaking' of our earthly mother's lower waters; being born of Spirit is by the breaking of our heavenly Mother's upper waters. Seen as one, progressive revelation, how Gevurot are to Torah what Hasidim are to Gospel, I would ask what more might be said of these mysteries of the 'breaking' of upper waters in light of our forthcoming celebration of the Midwife of Messiah, Yohanon the Baptist.

Gratefully,

Elder Gideon

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Re: Inner birth of Christ

#9 Postby sheryl » Sat Jan 10, 2015 10:15 am

Shalom Dear Tau, and Elder Gideon!

Thank you to Mother Spirit for these additions to the magnificent teachings previously given on the division of waters.

A vision as though new of the relationship between Tzaddik and disciple is being seen - one predominately related to awakening and guiding the serpent fire into eventual cessation. This seeing does not feel separate from the queries posed by Elder Gideon in regards to the upper and lower division of waters and the Divine Names in Gevurah and Hassidim.

As I type it comes to mind that Tiferet is Beauty which is said to be Hesed and Gevurah in perfect harmony, which brings to mind that we are speaking of the harmony of the Divine Names in the embodiment of the Messiah.

In the spirit of the upcoming Feast of Johanon, I am reminded that Gabriel is the Way of Devotion, and that devotion (devekut) and focus (kavvanah) are the vehicles or tools for the uplifting and eventual cessation of the serpent fire. And so can it be said that the passing of the Mantle of Elijah is an empowerment of devotion? Is an empowerment for the uplifting of the serpent fire, given through Tzaddik to disciple? Given that individual interior stars are the microcosm to the macrocosmic heavens and earth, the empowerment given seems both individual and collective, universal, perhaps even cosmic? And so as Elijah gave this empowerment with the passing of his mantle, he was not only giving it to Elishah, but to the world, even to the Entirety? And the fruition of this empowerment came when the two souls met again as Johanon and Yeshua in the Sacred Jordan, and the Messiah was fully embodied?

Any corrections or elucidations to these thoughts will be received with joy and gratitude.

May all empowerments given by Tzaddik come to fruition. Amen.

Sheryl

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Re: Inner birth of Christ

#10 Postby Tau Malachi » Fri Jan 23, 2015 12:16 pm

Grace and peace to you in Hayyah Yeshua! Amen.

Yes, within the vision of the heavenly chariot of Ezekiel there is a prophecy of the Risen and Ascended Messiah, and what we may call the “parting of the upper waters,” or the heavenly ministry of the Messiah.

First understand, if we speak of a parting of waters in the microcosm, then there must be a corresponding parting of the waters in the macrocosm, the stirring below creating a stirring above, and likewise, if there is a parting of waters below, on earth, then there must be a parting of waters above, in the heavens. In this we may understand that all of the stories of the parting of waters speaking of a “parting” below and above. In the case of Ezekiel though, there is no direct mention of a parting of waters, but on subtle levels a parting of upper waters is alluded to, certainly so is one ventures into deep meditation on his vision, and perhaps experiences a movement of Ruach Ha-Kodesh revealing mysteries hidden within it.

Now, as we have said, every time the parting of waters happens below there is a corresponding movement above. If we wish to understand the parting of waters above, this corresponds with a judgment between good and evil, and with judgment wrought on archonic and demonic forces, and thus corresponds with a shift in the balance of spiritual forces in the astral and spiritual dimensions; hence, in these movements the balance of power shifts to divine beings and divine powers, the forces of the Other Side being overcome. In the midst of this conflict of spiritual forces, as we know, under the law there is no true resolution, no full victory and deliverance, no lasting peace, but rather, the shift in the matrix of spiritual forces last only for a little while, and then the tides turn once again to the Other Side. If we consider the Old Testament clearly we see that, again and again, the children of Israel are overcome by evil and fall under judgment, even though repeatedly there is a restoration to righteousness and truth. The times of righteousness, though, never seem to last very long, but swiftly the balance turns to the Other Side.

As we know, in the story of the exodus with Moses the Holy One wished for the coming of the Messiah at that time, but Moses was not able to receive that mantle in full, and likewise, the retinue with him was degraded by the addition of the mixed multitude among the children of Israel; hence, the sin of the golden calf when the prophet was on the mountain. Thus, when the waters of the Red Sea were parted below the full parting of waters did not happen above, and likewise, the Hasidim were withheld until a future time of return.

As we know, when Yeshua Messiah appeared the kingdom of heaven was manifest on earth, when the Ruach Ha-Kodesh came upon him and he was anointed the Messiah, the high priest of the Order of Melchizedek, the waters of the Sacred Jordan parted, and embodying Ruach Elohim, Ruach Yahweh in this world, there was a full Supernal Influx – an influx of all the Sefirot of Atzilut, and with this came a full parting of the waters above, complete victory over the forces of the Other Side, the archon and demons, and all associated unclean and evil spirits; the full power of the Gevurot, corresponding with Ruach Elohim, and the Hasidim, corresponding with Ruach Yahweh, was manifest in the Messiah, their full force and glory being revealed in the resurrection and ascension – the opening of the Way of the Great Exodus.

The full parting of the waters above, of course, happened through the Risen and Ascended Messiah – the living merkavah of Yahweh Elohim, Shaddai. Through esoteric gospels, such as Pistis Sophia and the Gospel of St. Philip, we acquire insight into what this means, and what was done in the heavenly ministry of the Messiah when the Messiah ascended and was unified and enthroned at the right hand of Shaddai, the Almighty. In these gospels we are taught that the Messiah did not come just for the salvation of human beings, but rather, for the sake of the enlightenment and liberation of all creatures, all living spirits and souls below and above. Thus, as well as appearing on earth, in this world, the Messiah appears in realms and worlds of inner dimensions, and the Messiah teaches the Gospel, the Way, to all manner of spiritual beings, bringing salvation to many of the angels of archons and demons. Whatever realm or world he entered, whatever the creatures of that realm or world, the Risen and Ascended Messiah would appear like those for whom he came, putting on their image or form and embodying Ruach Messiah among them. Just as in this world, in these various realms and worlds of the astral and spiritual universes, there were those spiritual forces that received the Messiah and who cleaved to the Messiah, and there were those that did not receive the Messiah, but rather they loved the false lights and darkness, and cleaved to it. As we know, the Messiah exalts and increases the knowledge and power of all who receive him, and casts down and diminishes the knowledge and power of all who are unwilling to receive him; hence, the confounding of the movement of the celestial spheres and dominions recounted in Pistis Sophia.

The Book of Apocalypse tells of a similar movement when the Woman of Light and her Holy Child appear in chapter twelve; following the ascension of the Human One of Light she births there is a parting of the heavens, and a war breaks out between Michael and his angels and Satan and his angels, and Satan and his angels are defeated and are cast out of heaven, they are cast down upon the face of the earth in the End-of-Days. If we consider the Book of Apocalypse, and understand its esoteric implications and the deeper mysteries of the End-of-Days it reveals, it’s all about the parting of the waters below and above, a full victory over the forces of the Other Side, the archons and demons, and all associated spirits.

In previous posts as have spoken about the parting of waters as an internal event with the awakening of our soul and the serpent power, stating the open secret of the “parting of waters” as a reversal of the current of energy in the stellar or central channel-way, turning our desire-energy inward and upward, Godward. If and when this transpires in us with God’s help, and we are able to uplift and redeem the serpent power in full, then we may experience the Supernal Influx – a greater influx of the Christ-Spirit, and along with an earthly ministry we may also have a heavenly ministry, and our soul may consciously run and return between earth and the heavens like the angels, our heavenly siblings. Thus, in the Risen and Ascended Messiah, we too may be empowered to move spiritual forces in the astral and spiritual universes, and in the seven heavens, and empowered to invoke influxes of the Sefirot of Atzilut, bringing about radical transformations of spiritual forces, shattering klippot, husks of darkness, and uplifting holy sparks in the Great Exodus. Anytime this movement occurs in one of us on earth, so there is a corresponding movement in the astral and spiritual dimensions, and in the seven heavens, the stirring below creating a stirring above, and the full Supernal Influx becomes manifest again on earth and in heaven, the kingdom of heaven being made manifest in this world.

Now, here, in closing, we can share a secret teaching concerning the 72 Names of Gevurot and Hasidim. According to this teaching, Gevurot correspond with the power of “parting waters below,” and Hasidim correspond with the “parting of waters above” – the parting of waters that has come with the Messiah, and is coming with the Messiah. Thus there is a secret interpretation of the Gevurot for the movement of forces on earth, in the material world, and of the Hasidim for the movement of forces in the heavens, in the spiritual world – a full range of healing and wonderworking in this world and beyond.

May Yahweh Elohim be praised, and may Shaddai be glorified on earth and in heaven; may the kingdom of heaven be revealed on earth this day, and may many be uplifted in the Great Ascension – the True Exodus! Amen.


Yahweh Shalom!
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Parting in the End

#11 Postby Elder Gideon » Fri Jan 23, 2015 5:08 pm

Shalom Tau Malachi:

Praise be the Holy One for revealing and essentializing wondrous Names of Gevurot and Hasidim.

I'm very grateful for how you've aligned the Gevurot for the movement of forces on earth, in the material world, and of the Hasidim for the movement of forces in the heavens, in the spiritual world.... It makes entirely new sense of how I'm fascinated by the word "end" or "termination" in the Hebrew word sof, סּוּף. These partings of waters below on earth (Gevurot) and above in heavens (Hasidim) require the end of one reality and the beginning of another.

The Red Sea, Yama Sof יָמָּה סּוּף happens to also mean "End Sea." What's trapping the Children of Israel at the edge of the Red Sea before them and the oncoming Egyptian armies behind them is "the End." Beyond "the End" is the revelation of the Gevurot and how thereafter we're empowered by these Holy Names to dispel all obstructions to the Divine Will here below.

You've clarified so helpfully that the full power of the Hasidim are anchored by the Risen and Ascended Messiah, who, as Apocalypse and Pistis Sophia detail, radically alters powers and obstructions to the Divine Will in the heavens. In the same text of the Apocalypse,

I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying,

‘See, the home of God is among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.’

And the one who was seated on the throne said, ‘See, I am making all things new’
(Revelation 21:1-5).

The implications between the parting of lower waters revealing Gevurot and the parting of upper waters revealing Hasidim both seem to share a mutual end to a former order or structure. Considering the life of Moses to this point, his awakening to his spiritual call by El Elyon marks the end of the matriarchal-patriarchal succession and the beginning of the succession of prophets; this same overlapping principle occurs between Yohanon and Yeshua whose shared, deeper awakening marks the end of the prophetic succession and the beginning of the succession of apostles. Like never before, I hear a potential relationship between Gevurot with the prophetic succession and Hasidim with the apostolic succession.

However near or far from the mark this might be, I'd appreciate what might be corrected and further shared of their new beginning in the end of things.

Gratefully,

Elder Gideon

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Re: Inner birth of Christ

#12 Postby Tau Malachi » Sat Jan 24, 2015 12:17 pm

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

“Then I saw a new heaven and new earth; for the first heaven and the first earth had passed away, and the sea was no more.”


This is lovely, and corresponds deeply with the parting of the Red Sea, for unlike the parting of the waters of the Sacred Jordan, the parting of waters of the Red Sea was a twofold action of Mercy and Judgment. To the children of Israel and the mixed multitude with them it was the manifestation of Mercy, delivering them from bondage and death, but to the Egyptians, pharaoh and his hosts, it was Strict Judgment, bringing an end to evil. The Book of Apocalypse details a very similar movement, though on a much grander, global scale; hence, a great Divine Action of the End-Of-Days, which is twofold, Mercy and Judgment in one movement.

As you have shared dear brother, creation and destruction are inseparable from one another, and any action of creation is also an action of destruction, one form of manifestation being transformed into another; creation, existence, is founded upon this continuum of constant change, constant coming into being and passing away. On one level, this is why when speaking with Job Leviathan (destruction) is praised by Ha-Shem as the “greatest of all creations,” because to create is to destroy, and the very nature of creation, sentient existence, is impermanent – a continuum of change, or transformation without end.

The power of the Names of God to work wonders or bring about radical shifts in the matrix of creation in heaven and on earth is founded in this truth of impermanence; in moments of flux, through the Names of God, the Masters of the Name may shift, or redirect, the flow of spiritual forces, or may bring one manifestation of spiritual force into cessation and initiate another, transforming, as it were, one spiritual force into another as a co-creator with Yahweh Elohim. This truth of everything in flux, or constant change, is exactly how miraculous healings and great wonders are performed, and it’s an integral part of knowing how to call upon Names of God, and to understanding right timing for greater shifts in the matrix of spiritual forces within and behind creation.

Now, concerning the Gevurot and the prophetic succession and the Hasidim and the apostolic succession, an initiated and anointed tzaddik, or apostle, carries the knowledge and power of the Gevurot and Hasidim, but also something more, for having the knowledge of the Gevurot and Hasidim, they also have the knowledge of yichudim (unifications) of the Names, knowing the simple and the weaving yichudim of the Names. Thus, they have knowledge of 72 Names of six letters and their permutations, these corresponding to Rehamim, Compassion, or the unification of Mercy and Judgment.

According to the Zohar, the first letter of Names of Gevurot correspond with Hesed and the second letter corresponds with Gevurah, the final letter corresponding with Tiferet. The reverse is true with the Hasidim, the first letter corresponds with Gevurah, the second letter with Hesed, and the final letter with Tiferet; both conclude with Tiferet, or Rehamim. Contemplate this well, and understand!

Look and see! The Gevurot shift from Mercy to Judgment and end in Compassion, and this corresponds with a descending movement, manifesting the power of the Infinite One into specific actions and forms. The Hasidim shift from Judgment to Mercy and end in Compassion, and this corresponds with an ascending movement, uplifting into the heavens and in return to the Holy One.

These two manifestations of divine actions, judgments and mercies, are very interesting to observe and contemplate, for “judgment” and “mercy” do not necessarily have the meaning we might typically ascribe to them, and in the end it may be that we behold all as Mercy, understanding that the unification of Gevurot and Hasidim correspond with Boundless Compassion, Abundant Mercy, or the invocation of Supernal Influx, Supernal Grace.

In closing, I cannot help but comment upon a phrase in the verse quoted above, “…and the sea was no more.” This is significant, for as we know Yam, “sea,” is a cognomen of Malkut, or Shekinah, and therefore to say “the sea was no more” implies a radical shift in the manifestation of the Holy Shekinah and the kingdom of heaven; hence, the cessation of one manifestation of the Holy Shekinah and the generation of another. As we know, Shekinah is called Nukva, “daughter,” and Kallah, “bride,” and in her ascension and fruition she is called Imma, “mother.” When the Holy Shekinah becomes Kallah, Nukva passes away, and when Shekinah becomes Imma, Kallah passes away.

According to a secret teaching, the Gevurot correspond with the Shekinah manifest as Nukva, and the Hasidim correspond with the Shekinah manifest as Kallah, and their unification corresponds with the Shekinah manifest as Imma. As perhaps you might imagine, with each of these revolutions of the Holy Shekinah heaven and earth are transformed, and now at the outset of the final revolution from Kallah to Imma, in the Second Coming our hope is in what you have quoted my brother, and if we are willing to a conscious evolution we may behold not only the descent, but the ascent and exaltation of New Jerusalem. Hallelu Yah! Praise the Lord!

May the Kingdom come! Amen.

Shalom Aleichem!
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First and Second Coming

#13 Postby Elder Gideon » Thu Jan 29, 2015 6:31 am

Shalom Tau Malachi:

In closing, I cannot help but comment upon a phrase in the verse quoted above, “…and the sea was no more.” This is significant, for as we know Yam, “sea,” is a cognomen of Malkut, or Shekinah, and therefore to say “the sea was no more” implies a radical shift in the manifestation of the Holy Shekinah and the kingdom of heaven; hence, the cessation of one manifestation of the Holy Shekinah and the generation of another. As we know, Shekinah is called Nukva, “daughter,” and Kallah, “bride,” and in her ascension and fruition she is called Imma, “mother.” When the Holy Shekinah becomes Kallah, Nukva passes away, and when Shekinah becomes Imma, Kallah passes away.

According to a secret teaching, the Gevurot correspond with the Shekinah manifest as Nukva, and the Hasidim correspond with the Shekinah manifest as Kallah, and their unification corresponds with the Shekinah manifest as Imma.


What you've shared above is exhilarating. I've heard so many times how Kabbalah undergirds the Apocalypse, particularly with the classical understanding of the Shekinah manifest as the partzuf Nukva and Bride as distinct states of Malkut; I never thought to take to the next step as you just have to see the integration of these states of Malkut in revelation of Seventy-Two Names of Gevurot and Hasidim. I thank you gratefully.

I'm careful not to literally externalize and oversimplify what is the movement of Nukva to Kallah and Kallah to Imma. You've attributed Gevurot to Nukva and Hasidim to Kallah. Nukva is one's appearance and manifestation unregenerated, unconscious; Kallah is one's appearance and manifestation regenerated, conscious. These respective states coexist within us all as nefesh behemot and nefesh elokit. Rather than distinct, segregated states, they overlap and coexist, as surely as animal and human evolutionary types overlap and coexist with each other. In other words, what I'm hearing in Gevurot with Nukva and Hasidim with Kallah are internal states of consciousness in members of the collective. St. John suggests as much when he concludes by saying,

'Do not seal up the words of the prophecy of this book, for the time is near. Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.’

‘See, I am coming soon; my reward is with me, to repay according to everyone’s work. I am the Alpha and the Omega, the first and the last, the beginning and the end.’

Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates. Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood
(Revelation 10-15).

So I have a deeper appreciation for the relevance of Gevurot, even while Hasidim have been revealed and are still being revealed since the reception of Messiah. You yourself have said that an apostle will need both to move with the Gospel, so long as they're in this world. This raises a question. Understanding as we profess Christ, the First Coming has already transpired in Yeshua's Baptism, Crucifixion, and Resurrection. The Second Coming is the recognition and realization of this same Christ within Lady Mary and us all, to this day and beyond.

My question is about the relationship between Gevurot with Nukva and Hasidim with Kallah. While I appreciate the originating context of Gevurot revealed at the Red Sea and Hasidim at the River Chebar (and manifest in Yeshua's baptism at Jordan River), I sense another very subtle context, a shift with regard to both Gevurot and Hasidim from a perspective anchored entirely in our Messianic Kabbalah. What happens, in light of Nukva, when we consider Gevurot as the First Coming of Messiah? This further asks what happens, in light of Kallah, when we consider Hasidim as the Second Coming of Messiah?

However near or far from the mark, whatever may be corrected or elaborated would be most appreciated.

Gratefully,

Elder Gideon

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Re: Inner birth of Christ

#14 Postby Tau Malachi » Thu Jan 29, 2015 11:39 am

Grace and peace to you from Yeshua Messiah, our Adonai!

Consider this. At the Red Sea there is the parting of the waters below, and with the appearance of the Risen Messiah there is the parting of the waters above. The gevurot are given at the Red Sea, and the giving of the hasidim is with the revelation of the Risen Messiah. The hasidim are hidden in Ezekiel’s vision of the chariot, but their knowledge and spiritual powers are not manifest until the time of the Messiah. As we know, on a metaphysical level, the completion of the Divine Action of the parting of the Red Sea and opening the way for the Great Exodus is the appearance of Hayyah Yeshua, the Risen Messiah, and is in the ascension of the Messiah; it is the Great Ascension, or Great Liberation, that is the true exodus from bondage to the ignorance, or darkness, and the immeasurable sorrow and suffering it creates.

With the giving of the law and the earthly manifestation of the Promised Land, this corresponds with Malkut manifest as Nukva. With the coming of the Messiah and the heavenly manifestation of the Holy Land, this corresponds with Malkut manifest as Kallah. As we know, Moses was not able to coming into being as the Messiah, he was impaired, and so also was his retinue, the children of Israel and the mixed multitude that were with him. Until the coming of the Messiah, Malkut, Shekinah, reached, but remained in the state of not reaching, and this is Nukva. When the Messiah appeared, and specifically the Risen Messiah, then Malkut, Shekinah, was able to reach in full; hence, when the Risen Messiah appeared there was a holy vessel into which the Shekinah could pour herself out in full – a perfect and complete emanation of her Divine Presence and Force. When the Holy Shekinah is able to reach in full, this is Kallah.

This, of course, is the esoteric understanding of the Holy Bride, the Magdalene, as the first to behold and receive the Risen Messiah, and the one who becomes the apostle of the apostles, or first holy apostle.

Look and see! The gevurot correspond with the giving of the law and earthly kingdom and the hasidim correspond with the manifestation of Supernal Grace (Messiah, the Anointing) and heavenly kingdom. Understanding this, their unification is the unification of the heaven and earthly kingdoms, and corresponds with the realization of the eighth heaven, or the Supernal Abode and New Jerusalem. As you might guess, this is Malkut become Imma.

The gevurot correspond with the law and old covenant, the hasidim correspond with the Gospel and new covenant, or First Coming, and their unification corresponds with the Second Coming and the New Gospel that is given as the Messiah returns.

Consider this. There is a unification of the Essential Name, Eheieh, and the Great Name, Yahweh, that forms a Most Holy Name of six letters, the last two letter of Eheieh being the same as the first two letter of Yahweh, and therefore the two Holy Names being joined as one Name of the Infinite by the letters they share in common (Alef-He-Yod-He-Vau-He). When the gevurot and hasidim are unified they form 72 Names of six letters, and these correspond with the knowledge and powers of this Most Holy Name of the Infinite and Eternal.

According to masters of the tradition, this Most Holy Name is the “Secret Name of the Infinite in the Supernal Abode and New Jerusalem,” the fullness of which is yet to be revealed, for it corresponds with a revelation at the culmination of the Second Coming during the great feast of the Tree of Life in the World-That-Is-Coming.

Understand, when Malkut becomes Imma, this corresponds with the End-Of-Days and realization of the World-To-Come. This, as you might imagine, is a secret understanding of the End Sea, Sof Yam.

If we understand the Risen Messiah and Ascended Messiah, and understand the nature of the eternal realm, or timeless-eternity, then we will understand that all of this is in the Risen and Ascended Messiah as a present reality.

These are the thoughts I can share with you this morning.

May the revelation of the World-To-Come transpire swiftly! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Inner birth of Christ

#15 Postby staroath » Wed Feb 04, 2015 3:12 pm

Shalom!

Many thanks to all who participated in drawing out these profound teachings!

I wanted to share my recent study of the above in a simple form, for perhaps this will be helpful to others. Any corrections or additions are most welcome, of course my mind turns to the “great feast of the Tree of Life in the World-That-Is -Coming”, perhaps more can be shared about this?

Gevurot

Names of the 72 Gevurot are derived from Exodus 14: 19-21

Parting of the waters below (“lower waters”) by Moses reveals the names of the Gevurot.

Moses could not receive the “Mantle of Messiah” when the waters of the Red Sea were parted, the full parting of the “waters above” were withheld untill a future time.

Gevurot concern the forces of earth and the material world. The 3 letters of the name shift from mercy to judgement to compassion, corresponding to a descending movement- manifesting the power of the Infinite One into specific actions and forms.

Gevurot correspond with the Shekinah manifest as Nukva, and the giving of the Law and the old covenant.

Hasidim

Names derived from Ezekiel 1, 4, and 26

The Hasidim are hidden in the Vision of Ezekiel’s Chariot, but their knowledge and power is not revealed until the time of the Messiah. The Vision of Ezekiel secretly holds the prophecy of the Risen and Ascended Messiah to come.

Hasidim shift the balance of spiritual forces- the powers move and shift to divine beings and divine forces, hence their attribution to movements of forces in Heaven.

The 3 letters of the hasidim shift from judgement to mercy to compassion corresponding to a ascending movement, uplifting into heavens and the return to the Holy One,

Hasidim correspond with the Shekinah manifest as Kallah, and correspond to the Gospel and the New covenant.

Unification

At the parting of the waters at the Sacred Jordan with Yohanan- there came a full parting ot the waters above- a full Supernal Influx of the Sefirot of Atzilut- hence the full power of the gevurot and the hasidim was manifest in the Messiah, the full force being revealed in the resurrection and ascension.

This Ascension is described in great detail in the Pistis Sophia, where Messiah appears in all realms and worlds below and above liberating willing spirits and souls and at the same time
casts down and diminishes the power of all who are unwilling to receive Him- a complete movement of Mercy and Jugement- Rehanim. Risen and Ascended Messiah being a living Merkavah of Yahweh Elohim Shaddai- the opening of the Way of the Great Exodus.

Unification of the 72 gevurot and 72 hasidim correspond to Boundless Compassion, Abundant Mercy and invocation of Supernal Grace and the Shekinah as Imma.

The Great Ascension of Messiah completes the Divine Action started at the Red Sea- hence the meaning of the “True Exodus”.

Unification of the gevurot and hasidim corespond with the Second Coming and the New Gospel- eternal realm or timeless eternity- as a PRESENT reality in the Risen and Ascended Messiah.

Blessings!
Star


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