Giving to God: Exodus 25:2-3

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Giving to God: Exodus 25:2-3

#1 Postby Tau Malachi » Mon Jul 06, 2015 2:00 pm

Giving to God: The Power of Tithe & Charity

“Yahweh said to Moses: ‘Tell the people of Israel to bring Me gifts; from all whose hearts prompt them to give you shall receive the offering for Me. This shall be the offering you receive from them: gold, silver and copper…’” (Exodus 25:2-3).

This corresponds with tithe and charity given to anointed community and the holy tzaddik, when we offer tithe and give charity it is an offering and gift to God, returning to God something of what God has given to us, and this is an important way of thanksgiving, and it glorifies the Lord in this world, uplifting and exalting the Holy Shekinah, expanding the manifestation of the kingdom of heaven on earth.

There is tithe and there is charity. Tithe is God’s portion of the fruits of our labor, one-tenth of all, and in that regardless of our labor it is God who provides, as we offer tithe with a good heart so we give thanks through our action and resources, remembering that it is God who has provided God. Charity is what we offer, what we give, beyond tithe; hence, anything we offer once our tithe has been met. Until that time, all that is given is tithe, not charity; hence, it belongs to God already. Contemplate this well, and understand!

Tithe and charity are accepted and received by God through the holy tzaddik and anointed community, and they are truly accepted, generating light-power or merit only when the impulse to give comes from within, only when our heart, our devotion and love, prompts us to give, and we give with and uplifted spirit, or with joy. Such tithe and charity is an acceptable offering before God, and brings delight to God, representing gestures of love and affection that please.

When we tithe, when we give charity to community, these are offerings to God, the tzaddik receiving them on God’s behalf, praying over them and blessings them, uplifting our offering, along with our soul, to the Most High. As perhaps you might intuit, this invokes greater influxes of the Sefirot, increasing the flow of blessings to all our relations.

Now, you may say that God needs no offering from us, and that certainly God needs nothing material from us. There is some truth in this, after all, what does God need with gold, silver or copper (money), or anything else material? Yet, God has fashioned a need for such offerings, and God has made it so that we can give something back, something more than what we have been given – God has blessed and empowered us in this way. Understand, the spiritual works of tzaddik and community correspond with the manifestation of Malkut – Divine Sovereignty, or the kingdom of heaven on earth, and likewise, corresponds with the glory and power, or influence, of the Holy Shekinah and angels in this world. Thus, giving our time and energy, and resources to sponsor and support the spiritual work of tzaddik and community, and giving generously to expand the works of the anointed community, this increases the glory and power of the Shekinah of Messiah, and it increases the play of Light Transmission in this world.

In this regard God has made it so that God “needs” our offering for the manifestation of the kingdom of God on earth.

If we give, spiritual works are increased, and if not they are diminished – we choose.

Understanding that the need for tithe and charity to come from within, from the desire for the enlightenment and liberation of many, and for the love of God, the quality and power of our offering lies in our intention and what’s in our heart as we give. In our verses there is the mention of “gold, silver and bronze,” and these correspond with three different intentions that may inspire us to tithe and give charity. First there is gold, and this corresponds with tithe and charity given for its own sake, for the joy of it, and for the sake of bringing delight and glory to God. When we give in this way it is an intimate communion, for we are aware of God within all, and in our experience our offering is given directly to God in the person of the tzaddik, or anyone to whom we offer charity. Then there is another grade of tithe and charity, “silver,” and this corresponds with tithe and charity that is given not for its own sake, but so that we might receive rewards in heaven or the afterlife, and so that we may receive greater blessings from God in this life. The former motivation is of a loftier grade, generating greater light-power and corresponds with the love of Yahweh, but this latter, which corresponds with the fear of Yahweh, is good, for nevertheless, though not of the loftiest grade, through it the influence of the Shekinah of Messiah is increased in the world, greater blessings flow to others, and there is a glorification of God. Finally there is copper, which corresponds with gifts given for appearances sake, or in deception, or when there is giving with the idea of a payment due for services rendered. Although this grade of giving is a klippah, and we cannot call it “good,” nevertheless it can do good, there are sparks of holiness in it, for it will increase the glory and power of the Holy Shekinah in this world, and through the skillful means of tzaddik and community will serve to expand the kingdom of heaven on earth.

Here we may say that if we attend to all manner of lofty spiritual devotions, but do not attend to practical, material devotions, it’s rather like a body without a soul, and in some way the influxes we are receiving are not being grounded and made manifest in this world; hence, there is a need for a balance of spiritual and material devotions, the material being the practical manifestation of devotion – serving God in the people and creation, loving God in all.

For an offering to be received and accepted though, there does need to be some stirring from within, and understand that even with the least grade of tithe and charity we have considered, on some level there is a stirring from within, for why would a person give anything unless there were some stirring of the soul within them?

If we wish to cultivate passionate devotion, and wish to see many souls uplifted in return to God, then we need passion for increasing the influence of the Shekinah of Messiah and expanding the kingdom of heaven on a practical, material level through the practice of tithe and charity, as much as through any other spiritual practice. Remember, the spiritual and material are interwoven, inseparable from one another; hence, in all things we can serve the Lord and bring greater glory to God.

May we learn the way of a generous and loving spirit, such as we witness in our Elder Brother, Messiah Yeshua! Amen.

Shalom Aleichem!
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Re: Giving to God: Exodus 25:2-3

#2 Postby Tau Malachi » Mon Jul 06, 2015 4:21 pm

Grace and peace to you in Hayyah Yeshua!

There is a more esoteric teaching concerning tithe and charity that’s connected with this passage, one that seems good to add for the sake of deeper contemplation and insight.

As we know, in Genesis Adam – the human being, is formed of dust, and raised from the dust, the Breath of God (Spirit of God) filling the human being (all of us) with life and intelligence, and in this weaving of the human being, the human being was created in the image and likeness of Yahweh Elohim.

According to masters of the tradition, when we tithe and give charity, we raise the Holy Shekinah from the “dust,” giving life, force, to the Living Presence of God in this world, and so it is with all physical, material activity that is offered up to God, and is consecrated by God, and so received as an offering; through the fiery intelligence that is in us, light is released from matter, dust, and sparks bound up in it are uplifted, and are reintegrated with the Light Continuum, Yahweh, Yeshua. In this, the Holy Shekinah is “raise from dust,” and just as the human being was created and fashioned in the image and likeness of Yahweh Elohim, so the Holy Shekinah is “ornamented” in this way, through material offerings as well as spiritual devotions.

Understand, this is our sacrifice, it’s no longer the blood of animals, but rather material resource and the focus of our lives fostering the Life Divine, not death; and this, truly, is pleasing to the Holy One, the Holy One delighting in it.

In this, perhaps, we may glean insight into how what may appear most mundane is, in fact, realized as sacred, holy, and if you understand what money (mammon) is in this world, under the dominion of the demiurge and its shadow, Satan (the Adversary), then you will know that this is an action of redemption, so that rather than leaving material powers to the dominion of the klippot, we uplift and redeem them, returning them to the service of the kingdom of heaven and to God.

All material powers need to be returned to the service of the kingdom of heaven and the glorification of God, whether money power, sexual power, social power, beauty power, fame power, political power, and so on – all material powers that can be named. There is another way to live than is proffered by unenlightened society, as taught by Adonai Yeshua, and as enacted by him, one that directs all desire towards heaven and the Holy One, one that gives life to “dust,” and uplifts spirits and souls in the Great Ascension, the Great Exodus.

In closing, I will share this, as the Holy Spirit inspires in the moment: Raising the Holy Shekinah from dust, this is the unification of Yahweh and Elohim, Mercy and Judgment, and it is being, becoming, a true image and likeness of Yahweh Elohim, or Christ-like (“Christian “).

Contemplate this well, and understand!

It is crucial to know and understand the metaphysical reality within and behind all actions, and to have zeal because of faith and knowledge – zeal for Yahweh, Yeshua, or the enlightenment of all (Kol).

May the sparks bound up in matter be released and uplifted, returned to El Elyon, God Most High! Amen.


Shalom Shaddai!
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#3 Postby Elder Gideon » Tue Jul 07, 2015 9:12 am

Shalom Tau Malachi:

I'm thoroughly enjoying what you've drawn out of the elemental gradations of offerings of gold, silver, and copper charity, how "gold" corresponds with tithe and charity given for its own sake, [...] “silver,” corresponds with tithe and charity that is given [...] that we might receive rewards in heaven or the afterlife, and "copper" which corresponds with gifts given for appearances sake, or in deception, or when there is giving with the idea of a payment due for services rendered.

From this, I'm reminded that one gives according to their identity. If I'm my highest priority, my giving will be most restricted to "copper" charity, while if others' success, health, and happiness are my priority, my giving will be for its own sake: "gold." How deeply does the Perfect Master strike in the Sermon on the Mount at charity-for-show! ‘So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you (Matthew 6:2-4). Even if the coins were more valuable, say silver or even gold, the reward of which I'm hearing him speak is something of the karma following such an intention of being seen. Clearly, one's identity is with their worldly glory and status. Their charity is of copper and so is their reward.

Contrast energetic copper of more precious metal with charity of less precious metal but energetic gold!

He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, ‘Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on’ (Mark 12:41-44).

When billionaires donates millions, it's out of their abundance. While I praise God that BP did the right thing and settled the $18+ billion dollar suit filed against them by states of the Gulf Coast following the oil spill, even tens of billions to such entities are out of the yet greater abundance. Contrast then, what little another might have to give to God or another and the identity it reveals. This widow turned her copper coins into gold. I saw in poem: "The poor are more likely to share." Perhaps those with less feel how literally what is true for all: We need each other.

One's inmost identity is the private, energetic intention giving gold, silver, and copper. Curiously, silver and copper tarnish when oxidized. Gold does not, being of a substance as ancient and rare as bodies of stars exploding at the end of their lives. No wonder that with nothing left, stars' self-offering make an element of the same purity of the human intention to give.

We need each other.

Elder Gideon

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Re: Giving to God: Exodus 25:2-3

#4 Postby BrandonLw » Tue Jul 07, 2015 11:52 am

Also, I am reminded of creating a circuit, and minding a season. In our time, we have a land abundant in material resources (stuff- however we might value it) but within and behind this abundance I feel there is a "chasing." There may be plenty, but in chasing I can become like a miser in some areas of wealth, and spend-happy in others, not really seeing it as an energy display. For centuries, as I have come to understand, human beings engaged often in some sort of cycle of ceremony to call abundance, work or till, and then give thanks and offering that the abundance may return. How deep this is in our consciousness! But in a post Industrial Age, where do we satisfy this deep desire to call and commune with abundance? I feel the teaching above gracefully lets us satisfy this want in our age. These practices are not foreign to us, they run long in practice with our people and harken us to ask, "Where does the good come from? Really." Do we know the source of good in our lives, and having seen, will we engage? As written, "...God has made it so we can give something back..." Cain and Abel come to mind, are we so far removed from this primordial question?

The Baal Shem Tov, his memory be blessed, gives in his example great stories of charity and the magic held within its simple execution (these may be read in Light and Fire of The Baal Shem Tov, Yitzhak Buxbaum, 2005) Always, YHVH Yireh, worry not. As Yeshua states, (to paraphrase) worry not of how you shall be clothed and fed (Matthew 6:31). Can we imagine a life in our age without the weight of material worry? What grace! What possibility for a lightness of being!

I pray for myself and others, that should I cringe or fear in the face of money, wealth and its dances, that I may relax, commune, connect, and grow wise, so as to see with truer sight, and be assuaged to move from abundance, God willing.
Brandon
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Re: Giving to God: Exodus 25:2-3

#5 Postby sheryl » Thu Jul 09, 2015 3:27 pm

Shalom Dear Tau and Friends!

I appreciate this teaching on tithe and charity, and the additional thoughts added by our brothers. As I was reading these replies, feelings of lack versus feelings of gratitude came to mind. It seems that no matter how much we have, or how little, it is these that determine what and how we give. We can have billions, but if at our core we feel that we lack, then our giving will reflect that. Likewise, if at our core we feel blessed, grateful, then our giving will reflect that.

This brings to mind something Apostle Paul teaches in Philippians. After speaking of rejoicing in Adonai, he says:

I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me. Nevertheless, you have done well to share with me in my affliction.

Such a statement, I can do all things through Christ, feels to be speaking from a this place of spiritual pride, of spiritual abundance.

Also, what you have shared, Elder Gideon, about the awareness of our needing one another echoes something realized on retreat: if we are all concerned with each other, then there is no need to be concerned about ourselves, as Brandon reminded, or what we will wear, or eat, or where we will sleep.

There is something you shared above, Tau Malachi, that is a first hearing for me:

In closing, I will share this, as the Holy Spirit inspires in the moment: Raising the Holy Shekinah from dust, this is the unification of Yahweh and Elohim, Mercy and Judgment, and it is being, becoming, a true image and likeness of Yahweh Elohim, or Christ-like (“Christian “).


I have before heard that an essential part of our spiritual labor is uplifting the material, returning its energy to the service of the kingdom of heaven and the glorification of God. But that this is the unification of Yahweh and Elohim, Mercy and Judgment is new to my hearing. What comes to mind is the unification of force and form, expansion and restriction, when that which is restricted, form - the material, is united with that which is force and expansion - the energy within and behind the material, being the unification of Mercy and Judgment. I will be grateful for correction or additions to these thoughts, all in Mother's delight.

With gratitude,

Sheryl

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Re: Giving to God: Exodus 25:2-3

#6 Postby Tau Malachi » Wed Jul 15, 2015 11:27 am

Grace and peace to you in Hayyah Yeshua!

What has been said of the unification of Mercy and Judgment, or Yahweh and Elohim is true, and we may add to our contemplation something more, a deeper esoteric understanding of “raising the Shekinah from dust.”

At times, instead of Adonai Malkut is called Elohim, and in the Messianic Kabbalah this corresponds with Malkut, or Shekinah, in the Second Coming; hence, the Holy Shekinah with a vessel of reception for her to pour out her supernal influx – Anointed Community. As we know Tiferet is Yahweh, and therefore we may contemplate the union of Yahweh and Elohim as the union of Tiferet and Malkut via Yesod – Anointed Tzaddik.

When a tzaddik receives an offering to God given through the community, receiving it they will bless it and offer it to God, uplifting what is given, uplifting the sparks of the Infinite Light bound up in it and restoring them to the service of the kingdom of heaven. The essence of the sparks that are uplifted are returned to the Supernals, their glory is returned to Tiferet and their power is returned to the Holy Shekinah, in this divine action the Holy Shekinah, Malkut, is unified with Yahweh, and as it is written, “He and His Name are One” – Yahweh and Shekinah.

Once blessed what has been given and received is then directed according to the spiritual needs of those who have made an offering to the Holy One, being put to use in works corresponding with the prayers and tikkunim souls need, generating light-power or merit on their behalf, and blessing them. As this is accomplished through the Holy Spirit there is a unification of Judgment with Mercy, the mitigation of Judgment, and potentially the suspension of Judgment; hence, a greater influx of Mercy is invoked and received in this divine action.

Something of this can transpire with any material resource or power in this world, as well as any human activity in this world, if and when we consecrate it and offer it to God, and we invoke the blessing of God upon it.

Understand, the light-power or energy of money is rooted in Keter, and so it is with all material powers, sex power, fame power, beauty power, social power, and so on, all material powers that can be named. In themselves these are just power or energy, neither good or evil, but they become good or evil depending on what is done with them and who is served by them. We cannot turn away from material powers and deny them, leaving them to the dominion of the Other Side, the klippot, but rather we must take them up with skillful means and redeem them, restoring all powers, material and spiritual, to the service of the kingdom of heaven and God.

Remember that there is light, sparks, bound up in all things, and that the secret center of every particle of matter is Supernal Light. As reflected in the ascension of Hayyah Yeshua, ultimately the light bound up in matter and material things needs to be released and reintegrated with the Pleroma of Light, the World of the Holy Sefirot (Atzilut). This, exactly, is the spiritual labor of offerings to God, including the offering our ourselves and our lives to God – we are generating light and releasing light, and in this we “let our light shine.”

In terms of tithe and charity, this is a material expression of the labor for the redemption of all, the formation of the vehicle through which the Continuum of Light Transmission of made manifest; in a manner of speaking, through tithe and charity a body is formed for the soul, the Light Transmission.

When the transmission of True Light is manifest, and when light is released from the klippot shattered, the Holy Shekinah is literally “raised from the dust!” Contemplate this well, and seek understanding; and may it come to pass that the Holy One grants you understanding! Amen and amen.

Shalom Aleichem!
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To Offer Is To Return

#7 Postby Elder Gideon » Sat Jul 18, 2015 9:07 am

Shalom Tau Malachi:

There is a subtlety here in your response to Sister Sheryl that is new in my hearing of teachings of tithe and charity, namely, that what is offered with intention is what can return to God. Apart from offering, what can return to God? This reaches for me into mysteries of atonement and why the apostle writing to the Hebrews teaches Every priest stands day after day at his service, offering again and again the same sacrifices that can never take away sins (Hebrews 10:11). The reason why animal offerings could not atone for sin, is because animals didn't offer themselves. The only offering once and for all was the self-offering of Yeshua.

To offer is a choice. Some offerings are mitzvot, commandments, while there are other offerings Hashem won't command, allowing us to perceive and choose for ourselves to make. This becomes very intricate very quickly for me, how what is offered is what is returned to God. This suggests that what is not offered does not return to God. By this, to offer is to consciously return and reintegrate with God; what is not offered unconsciously returns and disintegrates. This is very simple on the surface, but many nuances arise regarding how redemption continues to happen. Apart from offering, there seems to be no conscious return to God, no redemption.

If what I'm hearing is on the mark, the raising of Shekinah from the dust is more than I've ever heard before. The most prominent word for dust composing Adam and that which falls at death, afar, עָפָר suggests that in dust the Shekinah is hidden. By this same dust is implied the continuum of matter, distinct from the continuum of Spirit: What is born of the flesh is flesh, and what is born of the Spirit is spirit (John 3:6). In this same way, I've long heard the Deep, the chaos and void, as the continuum of matter, over which hovers the continuum of Spirit: Ruach Elohim. All of these powers you've named—money, fame, sex, attraction—that move through, and are made visible by, materiality are often unconscious of the Spirit moving them. Many mistake these worldly powers in people's experience as theirs, unaware of another source behind all appearances all the while.

Beyond the historical diaspora of Jewish people is the greater material diaspora of the Shekinah. How she is raised from the dust implies that she personifies this dust. To raise her from the dust is our becoming conscious of the powers of the transcendent Spirit, immanently shaping dust. Becoming conscious of this greater power is how our offering not only raises Shekinah from the dust, but transfigures that dust in a conscious return to God. This takes my contemplation of Abram offering Isaac to many new places. Nothing is really ours at all. We aren't even ours. It's so ironic, that ultimately, everything is God's returning consciously to God.

To ask again, Is it true that nothing consciously returns to or reintegrates with God apart from offering? If so, What more may be said of offering as an interaction between the twin continuua of matter and Spirit?

Gratefully,

Elder Gideon

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Re: Giving to God: Exodus 25:2-3

#8 Postby sheryl » Sat Jul 18, 2015 12:25 pm

Shalom Tau Malachi and Elder Gideon!

I am grateful for both of your responses, bringing something new, and something being seen anew, to mind.

The discussion of dust, Elder Gideon, sets off several ahas. One is that flesh/matter is redeemed through our self offering. I believe it is correct to say that materiality in our dominion, our material abundance, is an extension of our body, so that when we offer materiality up to God, it is the same as offering our very flesh. Yeshua on the cross comes to mind. He offered himself fully to God. His flesh on the cross, and his material possessions, his robe for example, as well. The story of the division of his robe by the soldiers now has deeper implications.

What greater offering can there be than offering our materiality, and our very flesh to the labor of a Holy One!

Another aha seen is the image given of an Enlightened One as a dust devil. This is dust being offered up fully in service to God, yes?

Something being seen anew is the inclusiveness, the expansiveness, of offering all up to God, even with what we do not want to do. Doing what we do not want to do was a discussion had in community and on forum last summer, and it comes to mind that when offering what we do not want to do up to God, several miraculous things happen. One is that we see what it is within us that does not want to do, and sometimes, in my own experience, this reveals the shadow that is behind this not wanting to do, reveals and releases, so that what we do not want to do, in offering it up to God, becomes what we do want to do.

Something else being seen is that offering all up to God, what we eat, what we think, what we say, what we do, what we have, is walking in remembrance.

May we all walk in remembrance uplifting all to God through our self offering.

With gratitude,

Sheryl

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Re: Giving to God: Exodus 25:2-3

#9 Postby Tau Malachi » Sun Jul 19, 2015 8:56 am

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

As we know, the Holy One is the source and foundation of creation, everything having its root in the Holy One of Being, and as such God is within everything, and is manifest as everything, though indeed God is ever beyond all that appears; hence, the Holy Shekinah, the Indweller, is within everything, even dust, or particles of matter, and Ruach Elohim, the Spirit of God, is the light and life of all (Kol). Thus, literally, the Holy Shekinah is hidden in everything, even in the dust, and aware of this we can bring forth the Holy Shekinah from within anything if we bless it and uplifted to God, offering it to God.

Consider the food that we eat. If we bless the food we receive, and we eat it, and with the energy we acquire from it we receive we walk with the Lord and serve the Lord, offering the life-force in service to the Holy One, then the sparks bound up in what we have blessed and eaten are uplifted and returned to God, restored to the service of the kingdom of heaven. The same is true of all things, so that blessing and consecrating anything, and using it to serve the kingdom of heaven, it is returned to God.

Now tithe and charity are specific offerings, these are offerings for the sake of the manifestation of the kingdom of heaven on earth, the manifestation of the Holy Shekinah in full glory and power, and with the Shekinah the angels of God are also empowered, their influence and power in this world being increased. This offering to God is the foundation for blessing and uplifting all things to God, for as we know when tithe is fulfilled, charity begins, and it is a charitable heart, a generous and loving heart, that has the capacity to draw the full blessing of the Holy One upon things, and to uplift them through true devotion, or the true service of the kingdom of heaven and God.

When we cleave to the Holy One and Shekinah, and we bless and uplift something, in so doing we draw its spirit or soul into it, and we join that spirit or soul with the Spirit of God (Ruach Elohim), and it serves the kingdom of heaven, and fulfills something of the will of God, and so it is received in heaven by God, returning to God.

Concerning the raising of the Holy Shekinah from dust, consider the healing of a blind man by Adonai Yeshua, when he took dust and spit into it making a paste, and put it on the blind man’s eyes, and then told the man to go and wash it off in a nearby pool of water. The dust literally served as a vehicle of the man’s healing, and spitting into the dust on one level represents blessing it, drawing its spirit into it, and drawing forth its light-power, or life-power, and so it was elevated becoming something more than dust. Praise God!

If power can be drawn out of dust in such a way, then power can be drawn out of anything here, all as God ordains and God wills it.

This action of blessing and uplifting, however, requires conscious intention (kavvanah) and true devotion (devekut), and the greater the force of our intention and devotion the greater our ability to draw down blessings and uplift holy sparks. This force of intention and devotion, of course, is called faith, and therefore the greater our faith, the greater our power to engage in this divine action as a vehicle of the Messiah and Holy Spirit, or Holy Shekinah.

Consider this. Through tithe and charity the Holy Shekinah, Anointed Community, is empowered to engage in all manner of spiritual works, and the Continuum of Light Transmission is made manifest. As we know, receiving the Holy Light and Spirit from above the fullness of our soul comes into us, and the serpent power is awakened and uplifted, and the interior stars and body of light are generated – true garments for the Holy Shekinah. In this, quite literally, the Holy Shekinah is raised from dust and animates dust, truly so!

This reception of the fullness of our soul, and awakening of the full force of our soul, is our empowerment to bless and uplift things, all through Divine Grace; as we abide in the Sanctuary of Grace, cleaving to the Messiah and Shekinah, so can we gather into it, uplifting living spirits and souls, returning them to the Holy One.

In closing we can remind that, ultimately, it’s not we who accomplish this, but rather it is the Messiah and Holy Spirit in us that accomplishes this; we do however enact an active and dynamic surrender, and engage in a co-labor with the Holy Spirit, serving as a conscious agent or vehicle of the Anointing (Messiah).

Shabbat Shalom!
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