Unity of God's Voice and Speech: Speaking All (Kol)

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Unity of God's Voice and Speech: Speaking All (Kol)

#1 Postby Tau Malachi » Mon Jun 29, 2015 12:11 pm

Unity of God’s Voice and Speech: Speaking All (Kol)

“On the third new moon after the Israelites had gone out of the land of Egypt, on that very day, they came to the wilderness of Sinai” (Exodus 19:1).

In the Holy Kabbalah “Sinai” indicates inclusiveness and completion, for in that place the all of the Holy Torah, the entirety of divine utterance – speech, is manifest, the fullness of being creation uttered by the Creator throughout all time, past, present and future. As we know there is “voice” (Kol) and there is “speech” (Malkut, Shekinah), and voice is made up of different components: air, fire and water, and voice encompasses all, while speech specifies, setting limits as the Word of the Lord is made manifest. In truth we cannot conceive of all that God’s voice and speech can contain, for with God there is no difference between voice and speech, since it contains everything and becomes manifest as everything – the entire universe filled with countless worlds. This was the experience at Sinai, where it was heard, “I am [Yahweh]” (Anoki).” (Exodus 20:2)

It may be said that the utterances of the holy law – the Commandments, were all uttered at one and the same time, understanding that the first two are uttered simultaneously and are a unity containing all of the Commandments. Thus, when the Holy One uttered the Commandments, the completion of creation, divine will and intelligence were joined with voice and speech, and voice and speech were one and the same. Therefore the words of the Holy Torah have a vast array of layered intention and meaning, multidimensional, similar to human speech, but very different, because human speech has only a single meaning at a time, while the speech of the Holy One has many meanings – infinite layers of meaning, or knowledge and power.

If, however, we have faith that we emanate from the Source of All, the Holy One of Being, and we believe that our very breath and the words coming from our mouths arise from the vital energy of the Creator – the Holy One, and we are conscious that the Spirit of God (Ruach Elohim) is speaking with, in and through us, and if we connect speech with voice, and with intelligence, even though normal human speech contains no more than a single meaning, through the grace of God, in this instance we have the ability to convey several meanings on several levels of awareness. This speech therefore breaks forth into several “parts,” because it is divine speech – the utterance of I Am in us (Anoki). This is the speech of the Holy Torah and Gospel, written and oral, and all of the various sacred texts and discourses of holy women and men – tzaddikim; it’s the inspired Word of the Lord spoken through them, and it holds many different meanings, many different interpretations, because it is the manifestation of the Living Word. Praise God!

Look and see! Every word of tzaddikim uttered in this way contains a treasury of wisdom, and is worthy of prayer and meditation, and much contemplation, for it is connected to the source, to divine power – Divine Attributes (Sefirot, middot). In the regard we might consider the preaching and teaching of Adonai Yeshua, the Perfect Tzaddik, of whom it is said that he spoke with divine “authority,” not like a human religious leader who is not in the Spirit. This is the way of true tzaddikim, the power of the Spirit of God (Ruach Elohim) is in their speech, and therefore their speech blesses and communicates something of the power of what is spoken to those who are receptive, to those who are able to listen and hear, and receive.

Consider this. “Jerusalem, mountains surround it, and Yahweh surrounds his people” (Psalm 125:2). “Jerusalem,” this is the spiritual Community of Israel, the Holy Bride, the Holy Shekinah, who is the vessel of all speech joined with voice (Kol, Yesod). She is surrounded by her good company, the patriarchs and matriarchs, and prophets and apostles – all tzaddikim, those on account of whom the sources of holiness, knowledge and power of the spiritual and supernal realms are brought forth and enshroud the Anointed Community, and when the children of light gather and engage in divine speech in this way, they are all holy and are crowned with divine authority, and the entire world is blessed by them – abundant blessings flow, Abundant Mercy is manifest, along with Simple Mercy. Praise God!

In the very same way as the great tzaddikim who have walked among us we need to cleave to the Infinite One and Sefirot, so that these “sources” can illuminate their branches in us, without any barriers or admixture, allowing our speech to be directed by our intelligence and the Spirit of God. The key is to be filled with loving-kindness, the loving-kindness that flows from the Source of All – the Supreme (Elyon), free from any negativity or obstruction. Even though loving-kindness is noble and good in itself, it can still become admixed and carry subtle or gross negativity.

Understand, our loving-kindness needs to be completely good, hence, for it’s own sake, not mixed with ulterior motives or negativity. Thus, we need to join Severity with Mercy, overcoming negativity, subjugating all negative forces (klippot) to the good in us – the indwelling Messiah, the inner tzaddik. Likewise, if we wish to love and do good, then blessings, giving, needs to be measured – giving what is good to give and what can be received, and this requires Severity. In this we unite Mercy and Judgment, generating Compassion – the Beauty (Tiferet) of the Lord, the Messiah.

As we overcome negativity, generating Compassion – the unification of Mercy and Judgment, our intelligence is unified with the Spirit of God (Ruach Elohim), and having turned to true devotion we are joined with all branches of the source – Mercy, Judgment and Compassion, and therefore we come to Truth (Amet). This Truth corresponds with Shin, which is composed of three branches, and Shin represents the capacity for divine speech, the inner aspect of which is Light Transmission – the communication of the Holy Spirit.

In this light consider Shin added to the Great Name to form the Blessed Name of the Messiah, and likewise, consider Shin in the Name Asher set in the midst of Eheieh, and also Shin beginning of the Name Shaddai. Contemplate this well, and understand!

“The Israelites had gone forth from the land of Egypt…” they departed from common and debased human speech and took up divine speech, the utterance and revelation of the I Am (Anoki).

“On this very day,”
this indicates that this was done in a state of purity and elevation, cleaving to the Source of All – the Infinite (Ain Sof), and Sefirot.

“…They entered he wilderness of Sinai,” this indicates the capacity of speech that is “Sinai,” divine speech (complete speech).

Now understand that divine speech as it has been taught here is true human speech – the speech of one who is the image and likeness of Yahweh Elohim, and when divine speech is manifest by us, so the force of Shaddai, the Almighty, is with us. Of all the creatures in the world this is specifically a human ability, for no other creature can generate divine speech. Therefore it is incumbent upon us to pray and utter the Living Word on behalf of all our relations, all creatures.

May the Spirit of God help us master our speech! Amen.

Shalom Aleichem!
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Re: Unity of God's Voice and Speech: Speaking All (Kol)

#2 Postby Elder Sarah » Sun Jul 26, 2015 9:18 am

Shabbat Shalom!

Praise to the Holy Shekinah for revealing these very beautiful teachings! And thank you Tau Malachi for sharing what have shared here, I am appreciating a new found clarity concerning the play between voice and speech.

While there are many layers to draw out here, what is standing out to me most predominately at this time circles around your mentioning the following,

"Thus, when the Holy One uttered the Commandments, the completion of creation, divine will and intelligence were joined with voice and speech, and voice and speech were one and the same. Therefore the words of the Holy Torah have a vast array of layered intention and meaning, multidimensional, similar to human speech, but very different, because human speech has only a single meaning at a time, while the speech of the Holy One has many meanings – infinite layers of meaning, or knowledge and power."

In this teaching, it sounds as if there is a pointing to the idea that these "infinite layers of meaning" of the Voice of the Holy One is at the same time the manifestation of Infinite realms, worlds and universes. That, to unify voice and speech, somehow this draws upon the voice of the Holy One and a connection to these endless realms, worlds and universes? I hear a profound mention of how True Voice, a Voice that surpasses human speech can in fact draw in multi-dimensions, hence Divine Powers being grounded here, in materiality. This layered meaning then begins to illustrate how it is so that Light Transmission can happen within this Voice, which gets manifest in Speech. That to listen and hear, one can open to much more than is just being heard on the surface. In these moments, the Holy Tzaddik is teaching how we too may open to Voice, allowing the manifestation of multi -dimensions. I am very intrigued here at this connection between what is spoken and what is manifest, between space and vibration, space and speech?

May we be empowered by you Holy One to connect Voice and Speech, to speak from what is in Truth!

Shabbat Shalom!
Elder Sarah

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Presence and Voice

#3 Postby Elder Gideon » Fri Jul 31, 2015 7:26 am

Shalom Tau Malachi and Elder Sarah!

I'm so grateful you saw and responded to Tau Malachi's wildly esoteric and lovely post, Elder Sarah. I enjoyed how you drew out that the many layers of the voice of the Holy One are also worlds. This is a wonderful insight. Human voices are usually concerned only with this world and often through a very limited and ignorant self-reference point. The Holy One's voice, however, has no such limitation. Being Ain Sof, the One-Without-End, the layers of meaning in the Divine voice are without end. I also hear in what you're asking that if we're to hear and commune with something of the voice of the Holy One, even perhaps become a vessel of such a voice, we will have to shed our own limited reference points in an ascent of the soul. To ascend in the soul is to expand into, and with, the greater and greater worlds of the Holy One, whose voice is this array of worlds without end.

These meanings within God's voice as recorded in the Written and Oral Torah-Gospel, are they not summed in the metaphor of the Orchard—Pardes ? The layers of God's voice through all scriptures begin in their plain, direct, face-value meaning. Behind this is a hint, suggestion, or implied meaning of the scripture. Behind this further yet is a legend, oral tradition, or new teaching integrating the plain with the implied meaning of a scripture. Beyond all of this altogether is the esoteric or most mystical meaning of the scripture. Any moment in the Old Testament, New Testament, or Gnostic scriptures, may be interpreted in one of these four ways, according to the gradation of God's voice one is hearing, which is to say embodying.

Suddenly, it's clear in a new way how righteous women and men are able, with God's help, to embody their gradation of God's voice. Take greater and lesser prophets. We know that lesser prophets are embodying an outer gradation of God's voice present in the Law; the event of which they speak is by interpretation. Greater prophets, however, are one with the Law, embodying an inner gradation of God's voice so as to speak not by interpretation, but directly in the Spirit: the event of which they speak will come to pass. These two examples demonstrate how righteous souls move with the Presence, which is to say the voice of the Holy One. The gradation of the Presence is the gradation of the voice.

In another post, Tau Malachi shared something so helpful towards this contemplation of how voice and speech align the soul into a vessel capable of mending this creation.

The union of voice and speech, and manifestation of word, this corresponds with the alignment of the aspects of our soul with one another, and with the Holy One, and the nature of this alignment is an active and dynamic surrender, while manifesting divine pride, or spiritual self-worth, oriented no longer with who we are in ourselves, but rather with who we are in God, the True Light. It is in this way that voice and speech utter the Word of God, Christ and the Holy Spirit taking up our voice and speech, and specifically our person and life in this world; to the extent that we are taken up by the Christ-Spirit, and embody the Christ-Spirit, so our soul appears in the Supernal Abode and World-To-Come. [...]

Now voice and speech, and word, these correspond with various aspects of Tikkune Ha-Olam, the tikkune of the world, or tikkune of creation. Voice is the tikkune of the world of the neshamot, Beriyah, and speech is the tikkune of the world of angels, Yetzirah, and the manifestation of the word is the tikkune of the world of spirits and this world, Asiyah. Thus, when voice and speech are unified, and word is made manifest, tikkunim of the three Olamot of Perud are accomplished. This, of course, opens channel-ways for influxes of the World of the Holy Sefirot, Atzilut.


This is an exhilarating teaching in light of our Feast of the Apostolic Succession tonight! What is the growing embodiment of God's voice through the matriarchs, patriarchs, and prophets, is so present in this particular feast celebrating the harvest of souls. How does one labor in the fields but by the word—voice and speech—moving through the laborers? Directly opposite this feast is the celebration of Yohanon, the Tzaddik of Messiah, whose word called souls to return to God. Now this word is an anointed choir calling souls to return to God.

What more becomes of this mystery of word, voice, and speech, as the means of harvesting souls from the fields?

Gratefully,

Elder Gideon

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Re: Unity of God's Voice and Speech: Speaking All (Kol)

#4 Postby Tau Malachi » Fri Jul 31, 2015 2:38 pm

Grace and peace to you in Hayyah Yeshua! Amen.

If we consider the multiplicity of meanings in an utterance or revelation when voice and speech are unified, and if we understand the manifestation of word as influxes of the spiritual powers of the Holy Sefirot, as explained elsewhere, then with a multiplicity of meaning comes various gradations of Light Transmission, or the communication of energy-intelligence, the Spirit of God (Ruach Elohim).

Understand, there is Abundant Mercy, the full influx of Supernal Light – the full anointing and consecration of a holy tzaddik or apostle, and there is Simple Mercy, restricted or measured gradations of the Supernal Light, and likewise there are gradations of spiritual and astral light in transmission, which in relationship to the Supernal Light are called “false lights,” or “impure lights” – admixed.

The Gnostic Apostolic Succession is founded upon the Supernal Realization and the transmission of Supernal Light, and the transmission of light, or knowledge with power, corresponds with the Living Word. At the outset, as aspirants we are not able to receive the full influx of Supernal Light, therefore in the play of teaching and initiation tzaddikim, or apostles, engage in measured energetic transmissions, transforming the Supernal Influx into various grades of Holy Light that we are able to receive and integrate.

In this process, as we know, tzaddikim descend from their own proper grade and meet us at our present grade, and they engage the Light Transmission corresponding with our grade, and as they do, with the Holy Spirit they elevate our soul to a higher grade, and if we are willing to open and receive it they impart the Light Transmission of the higher grade to us. This process continues over time so that our mind, consciousness or soul ascends from rung to rung, grade to grade, receiving the corresponding manifestation of the Light Transmission, or Living Word, and in this process the intention of the holy tzaddik or apostle is to bring us into their grade, or realization, and ultimately it is to uplift us beyond in a full return to God, or full reintegration with the Infinite Light.

At times, in compassion, tzaddikim or apostles may even engage transmissions of spiritual light and astral light – the impure lights, in much the same way as they may invoke various spirits to extend spiritual assistance to those unable to receive from the angels of God; however, initiation and empowerments in Anointed Community are founded upon the reception of the Supernal Light and Spirit of the Messiah (Ruach Yahweh, Ruach Elohim).

Here we may say, let no one say that they can receive and impart the Holy Light, and let no one say that they cannot; but rather, be open and sensitive to the Spirit of the Messiah, and let the Holy Spirit move with, in and through you, understanding that it is the indwelling Messiah and Holy Spirit that imparts the transmission of the True Light (Supernal Light).

Now, understand that in the experience of the Great Vision, when the full Supernal Influx transpires, the initiate is absorbed in the singularity of the Clear Light, and within that Clear Light Union there is an arising of the primordial elements of consciousness in their innate purity: space, air, fire, water and earth. The root of these, including the element of space, is in the Clear Light – Infinite Light, and their initial arising manifests as sound-vibration, which generates five essential lights. These pure emanations of Primordial and Supernal Light send forth rays or streams of light – rainbow glory, and these generate geometrical patterns, and from these light realms and light images come into being. Understand, within and behind this arising of the mind, consciousness or soul in its innate purity there is will and intelligence, and from the force of will (Ratzon) sound-vibration issues, and this corresponds with the “voice of the Holy One.” The essential lights, rays, patterns, realms and images, this is the “speech of the Holy One,” and the energy-intelligence, or knowledge and power moving with, in and through what arises, and manifest as what arises, this is the Living Word – the emanation of the Messiah (Glory Body of Messiah).

If and when a holy tzaddik or apostle experiences this movement of Supernal Grace, this Light-presence and Light-power is manifest within them and around them, the Truth Body (Clear Light) and Glory Body give rise to the Emanation Body, an incarnation anointed to engage the full spectrum of Light Transmission with clear and conscious intention; hence, in unification with the Holy One, the Divine I Am.

As perhaps you might intuit, the Living Word and Will of the Most High (Ratzon Elyon) are one, inseparable from one another, but through the voice and speech of the Holy One – the utterance of Elohim, the Living Word emanates and becomes manifest, embodied in the great matrix of creation. When embodied the Living Word naturally communicates itself to all who are willing to listen and hear, and who are willing to live according to the Truth and Light revealed. Praise the Lord!

It is ordained that this Light Transmission moves through human agents in the Messiah, so that even though receiving something of it in dream or vision, from a disincarnate tzaddik or angel, the full reception comes through an incarnate tzaddik. This was indicated by the teaching of Yeshua Messiah, “Where two or more are gathered in my name, I am with them.” Likewise we learn this from the story of Saul of Tarsus, for having experienced the Risen Messiah and Light Transmission in vision on the road to Damascus he was sent to a disciple of a holy apostle to complete and seal his initiation and anointing; hence to receive Light Transmission through an incarnate person in Anointed Community.

Understand, this passing of Light Transmission among us in the world corresponds with Malkut – the full glory and power of the Holy Shekinah, being made manifest; hence, when this happens in the world Malkut reaches in full, the Shekinah of the Messiah pouring herself out into holy vessels formed here, those willing and able to receive the Holy Light and Spirit of God. Each time this transpires here in this world the Light of the True Cross radiates into all directions and tikkunim are accomplished in all of the Olamot, reaching into Atzilut and drawing down influxes of the Sefirot of Atzilut.

We have every reason to pray that the Gnostic Apostolic Succession – the Light Transmission of Supernal Realization, remains in this world until all is accomplished, laboring for the salvation of all. This is the central focus of our prayers during the Feast of the Apostolic Succession, and yet more, it is our intention and hope that something of the Light Transmission might be manifest on earth through our sacred ceremony.

Yeshua Shalom!
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Re: Unity of God's Voice and Speech: Speaking All (Kol)

#5 Postby Marion » Sun Aug 09, 2015 8:47 am

Shabbat Shalom Brothers and Sisters!

I was contemplating what was said: “In this light consider Shin added to the Great Name to form the Blessed Name of the Messiah, and likewise, consider Shin in the Name Asher set in the midst of Eheieh, and also Shin beginning of the Name Shaddai. Contemplate this well, and understand!”

You have said Tau that the three branches of shin correspond to mercy, severity and compassion and that the union of these is Truth–Amet. I keep hearing this threefold movement of purifying. Where klippot is bound–severity, the sparks are uplifted–mercy and we are empowered to enact truth–compassion. I’m also wondering if this is what is implied by the cycle of three new moons? Because new moon is a time for new beginnings and purifying, so would three cycles of new moon be three cycles of purification? Also, three new moons is three months which represents one quarter of a year that is, one season. Therefore I’m hearing that the children of Israel had to go through this “season” of purification in order to enter the wilderness of Sinai.

I was also contemplating how just before this, Jethro brings Zipporah and her two sons back to Moses. Moses apparently sent Zipporah away after the incident where God was going to kill him for not circumcising his sons and Zipporah saves him by doing it herself, though the scripture doesn’t say why she was sent away. So the Shekinah is sent away for a time. Which is interesting because the lower Shekinah corresponds with Malkut and a cognomen of Malkut is mouth and speech. We were just told: “shin represents the capacity for divine speech.” Does Moses and the children of Israel reaching the wilderness of Sanai have anything to do with Zipporah and her sons being restored to their place with Moses, speech being joined with voice?

I’m wondering if shin set in the three names cited above, Yeshua, Asher and Shaddai is a certain manifesting power given what has been said of shin and speech? Is this the power to ground the light transmission further in this world? In this regard, I am wondering if it can be said that our voice=our life, and it is the Divine ideal that we walk with God in this life so that our voice becomes a manifestation of the voice of God?

Blessings and Shalom,
Marion

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Re: Unity of God's Voice and Speech: Speaking All (Kol)

#6 Postby Tau Malachi » Thu Aug 13, 2015 9:05 am

Greetings and blessings to you in Hayyah Yeshua!

That’s a lovely contemplation of severity, mercy and compassion that you have shared.

When I contemplate three new moons I’m reminded of the process of a husband and wife seeking to conceive a child, following the cycle of the woman. Thus, departing Egypt and traveling to Sinai, and what transpires along the way, is all a process of opening the way for what transpired at Sinai – the giving of the law, which corresponds with conception.

There is also an esoteric teaching concerning three new moons that we can share here. This hints at the Swift Path of Thunderbolt Enlightenment, the path of three to seven lives for full realization; three new moons indicating three lives, the swiftest manifestation of enlightenment and liberation after being set upon the path.

The Holy Shekinah was not removed from Moses when he sojourned to Egypt to lead the exodus. The prophet Miriam held the balance of the Divine and Sacred Feminine in the spiritual labors of Moses rather than Zipporah. In a similar way to Joseph, who brought the children of Israel into Egypt, Moses married a woman of another people rather than a woman from his own people; hence, he, like Joseph before him, did not have a proper shekinah consort.

Remember, according to the sages the firstborn of Moses was uncircumcised because Moses had agreed that Zipporah could raise their children according to another faith, as pagans. Thus what saved the life of Moses was Zipporah releasing him from his vow to her; hence, her circumcising their son in that critical moment to release him from that vow.

If you consider it, Zipporah going to Egypt with Moses would have been a distraction from the continuum he was to keep, as well as a distraction to the Israeli elders who might have been concerned about the wife he had chosen and, because of their concern, might have had difficulty believing his testimony and call.

Yes, indeed, Shin indicates a manifesting power – the force of the Holy Shekinah, and it does indicate the generation and manifestation of the Continuum of Light Transmission. As for the voice and speech of God being manifest with, in and through us, if and when we embody the Light-presence and Light-power (Shekinah of Messiah) our voice and speech may in effect become the voice and speech of God, just as it did with our Elder Brother, Adonai Yeshua.

Shalom Aleichem!
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Re: Unity of God's Voice and Speech: Speaking All (Kol)

#7 Postby Marion » Sun Aug 23, 2015 8:22 am

Shabbat Shalom!

Tau said: “When I contemplate three new moons I’m reminded of the process of a husband and wife seeking to conceive a child, following the cycle of the woman. Thus, departing Egypt and traveling to Sinai, and what transpires along the way, is all a process of opening the way for what transpired at Sinai – the giving of the law, which corresponds with conception.”

In contemplating this, I was reminded how we speak about walking with the Shekinah. When we’re moving with the Shekinah, things can manifest very swiftly. When we are not moving with her, things go very slowly and there are often many hurdles to overcome. Sometimes these hurdles are absolutely necessary and there can be no other way. Oftentimes, it is through overcoming klippot that I begin to learn how to walk with the Shekinah.

The process of the conception of a child is a powerful image because while the birth of a child is a wonderful and beautiful thing, it is also difficult. I think about how we often say how becoming a mother, the woman has to die and be reborn into something new. That is, the Maiden she was (Nukva–daughter) dies in order to become Mother (Imma). One can see this in the physical process of conception and gestation. At the moment of conception, literally everything begins to change in the woman’s body. Suddenly her whole life becomes about this new life inside of her. Instead of purely receiving, as Malkut, taking in the rahanitot and shefa of Yesod, she is empowered to give completely as Mother–Imma. I’m reminded of the giving of the Law in this. Because Moses has to go up to the mountain to receive the Law, and he has to stay there for a long time. So long, that the children of Israel think he may have died. I was wondering if this corresponds to Malkut elevating herself to receive from Yesod?

This also gets at the mystery of right timing of things, in order to walk with the Shekinah. We have said that the greatest determining factor of the soul that enters, is the mind and heart of the mother and father at the moment of conception. It seems that this is true for all things that we manifest in life. Perhaps the beauty of these hurdles we must overcome is that they prepare our mind and heart to be in the right place for the conception of a soul of a higher grade. Right timing it seems, is not outside of us; we are meant to be conscious co-creators in the manifestation of right timing. Willing to do the work of purification and consecration of our mind, heart and life. Because we do sin here, it is inevitable; still births happen, miscarriages happen and they are devastating. In the moment of the birth of a healthy baby, there is an empowerment that all of the pain and suffering was worth it because of the wonderful gifts and Mercy that God gives; and now, after our long journey through the desert of Sinai, we are able to receive God’s Mercy.

May we walk with you Holy One!

Blessings and Shalom,
Marion

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Re: Unity of God's Voice and Speech: Speaking All (Kol)

#8 Postby Tau Malachi » Fri Oct 09, 2015 9:25 am

Shalom,

Yes, indeed, in moments of revelation, such as at Sinai, Malkut is unified with Yesod - the Holy Tzaddik, and there is a greater outpouring of shefa and ruhaniyot; when the Risen Messiah appears it is said that Malkut is unified directly with Tiferet, and this brings an even greater influx.

Blessings!
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