Red Heifer: Purification Through Devotion

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Red Heifer: Purification Through Devotion

#1 Postby Tau Malachi » Tue Aug 25, 2015 2:31 pm

Red Heifer: Purification Through Devotion

“This is a statute of the law that Yahweh has commanded: ‘Instruct the Israelites to bring you a red heifer without defect, in which there is no blemish and on which no yoke has been laid’” (Numbers 19:2).

The ashes of the red heifer that came from the burnt offering performed according to the statute were used in a ritual of purification for those who touched a corpse, where in the same tent or building as a corpse, or who touched the bones of the dead or walked in the place of the dead, a cemetery. Under the law, before the coming of the Messiah, prophecy was dependent upon the ritual of purification associated with this statute. If you look into the ceremony for purification, however, there is a glaring contradiction, for a person who is clean was to mix the ashes of the red heifer with water and sprinkle those who were unclean on the third and seventh day and they would be clean, but apart from this statute commanding this ritual, the water bearer would make himself unclean in so doing. In other words, although we can give explanations of the symbolism of this statute and ritual, and draw many teachings and esoteric wisdom from it, there is, in fact, no rationale to it, other than God wills it under the law. This, of course, is true of all laws that are called “statutes” (chok, chokkim), there is no rationale to them, save that they are given by God to the children of Israel; hence, there is no rationale but that that God wills and ordains it.

There is much to be said concerning this, and much wisdom to be gleaned. First, even with commandments for which there is clear reason that we may comprehend, in truth, in their essence, they too transcend our intellect and reason, and on a certain level they are like statutes having no mortal rationale; whether statue or commandment the true rationale is of heaven and the World-To-Come, not the earth and this world, and their deepest meaning is in the Holy One.

Now the soul, vital and body of an unenlightened human being exist in conflict and contradiction, the soul having one intention, aware of the interest of heaven and the will of God, while the body has another intention, according to its own interests and desires, oblivious to the soul, heaven and God. The vital, desire energy, becomes torn between the two, divided more or less between the intentions of the soul, assuming the influence of the soul is present and strong enough, and the intentions of the body. Essentially, the body, the flesh, does not desire to enact statures and commandments - or the Word, the Gospel, because it does not know or understand anything of heaven or God, but is only aware of this world and things of this world, and it’s own interests and rationale. Thus, the body needs to be purified and educated, and brought into the service of the soul, which desires to serve heaven and the will of the Holy One; hence, nefesh behamit, the bestial soul, must be transformed into nefesh elokit, the godly soul, the body being subjugated and brought into the service of the kingdom of heaven. Then ruach, our spirit or intelligence, can direct our person and life, and the influence of our neshamah, our heavenly soul, can enter, and we can enact the desire of our neshamah, which is the intention of heaven, the will of God.

All laws called “statutes” or “rules,” for which there is no rationale, correspond with the purification of the body, the flesh, drawing nefesh into submission to ruach, and those laws called “commandments,” for which there are clear reasons, correspond with ruach joined with neshamah, directing thoughts, speech and actions according to the desire of neshamah and the will of the Holy One. Thus, according to masters of the tradition, through enacting statues with awe and love we become empowered to perform the commandments; hence, when we are touched by the Spirit of God (Ruach Elohim) and faith is stirred in us, and we live according to our faith, through this we may acquire Habad, wisdom, understanding and knowledge, and conscious unification with the Holy One may become possible.

At the outset, truly, there is no difference between statute and commandment to us, for there is no earthly, mortal rationale to either, and although explanations may be given by the wise, we do not understand them; at the outset we must act complete upon faith - an intuitive sense of the mystery and truth, and of an experience that, as yet, we have not had. This opens the way to a greater awakening of our soul, and to greater spiritual and mystical experiences, and to knowledge, understanding and wisdom, and conscious union - enlightenment.

At the outset, the body, and this person and life, does not understand the Word, the Gospel, but when we are touched by the Holy Spirit and faith dawns, and we live by our faith, so the body is aligned with the soul and the Holy Spirit. Our soul has knowledge and understanding of the Word, the Gospel, and the Holy Spirit enlightened our soul with the wisdom of the Word, the Gospel, and so the vital and body are also enlightened, becoming more and more transparent before that Holy Light, the Holy Shekinah.

Now, we are not bound under the heavy yoke of the law, but the law remains in effect and having knowledge of the Word, the Gospel, we know and understand the law in its essence and we enact the essence of the law, its statutes and commandments, and in so doing we draw near to the Messiah and Holy One, and we are unified with the Messiah in the Holy One - we realized the oneness of all in the Holy One.

Within and behind our discussion we are talking about the wisdom of devotion and worship. Truly, from the perspective of the body, flesh, there is no rationale for our devotions and worship, though to the soul they are pure joy - the natural state of the soul is worship, just as we encounter with the angels in heaven. Our devotions and worship are the expression of our faith and our yearning for nearness to the Holy One and unification with the Holy One, and enacting devotions, engaging in charismatic worship, our body, our flesh, shares in this joy of loving the Holy One, and therefore knowledge, understanding and wisdom (Habad) is acquired. At the outset, though, we need to set aside the play of “why” and “because,” and the seeking of reasons for devotion and worship, and instead, with a faithful and open heart and mind, we need to immerse ourselves in them, having faith and the love for the Messiah and Holy One, for only then will we receive our spiritual education through direct experience and the Holy Spirit to know and understand the ways of heaven and the Almighty (Shaddai); hence, the understanding of devotions and worship is in the action and experience itself, for its own sake (lishma).

Understand, the intellectual play of “why” and “because,” and needing to have a reason, this is all the play of self-cherishing and self-will. True devotion and worship is the complete opposite, it’s a movement of self-transcendence and the love of the Holy One - the desire to enact the will of the Holy One and to draw near unto the Holy One, the desire of for the Holy One, nothing more, and nothing less - the Holy One alone. Consider this.

There is much more that I wish to share with you concerning the Red Heifer, so this is like a first installment of teaching and another will follow that ventures into the esoteric wisdom of this statue and its connection with prophecy, if God wills it.

This is enough for today. Hallelu Yah! Amen.

Yahweh Shalom!
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Re: Red Heifer: Purification Through Devotion

#2 Postby Tau Malachi » Wed Aug 26, 2015 10:58 am

Grace and peace to you in Hayyah Yeshua!

If we look into the offering of the Red Heifer, the heifer is burnt in its entirety, save for a small portion of blood used as an offering and gesture directed towards the entrance of the tabernacle. According to the Torah blood was sprinkled by the priest seven times towards the entrance, corresponding with the seven Sefirot of Construction. When the Red Heifer was burnt, even it’s dung was included, and cedar wood, hyssop and crimson material were added to the fire. All of this together formed the purifying ashes.

A heifer is a beast of the field, and the color red corresponds with Gevurah (rigor, severity, judgement), and as such the Red Heifer is a talismanic burning of nefesh behamit, the bestial soul, opening the way for the manifestation of nefesh elokit, the godly soul. Joined with this, as we have said, it is a radical purification of the body, or flesh, which is associated with nefesh behamit. Cedar wood and hyssop, both of these correspond with purification, and crimson cloth corresponds with Binah, the Upper Shekinah; hence, the uplifting of Gevurah-Judgment to Binah-Understanding, transcendence of judgement, or death.

When a person was unclean because of some interaction with a corpse or death, understanding the body without a soul as a source of defilement, they would be unclean for seven days. A person who was not unclean would take ashes of the Red Heifer, mix them with water, and on the third and seventh day they would sprinkle the water on the unclean person, and after the seventh day they would be clean, and restored to life. The third and seventh day, this is interesting, understanding the spiritual works performed for the dead. They begin on the third day following death, and every seven days from the day of death special prayers are offered and special ceremonies are done, all as the Holy Spirit leads. Thus, a person defiled by a corpse was as though in between the living and the dead for a time, and they were ministered to at the same corresponding times as though they had died. After seven days they were clean again, and were restored to life, set once again into this world.

Now nothing is written in the Torah concerning how these ashes were used to invoke prophecy, but according to masters of the tradition - the oral tradition, Moses was able to enter into the tabernacle and commune in the holy of holies without need of the purifying power of these sacred ashes, but all of the Baal Shem, the heads of the assembly of prophets, had need of them to enter into the holy of holies seeking the word of the Lord or a vision for the people. Thus, if and when there was a great need, or they were called by the Spirit of God to commune in the holy of holies - to gaze in the space between the kerubim and their wings, they would take up a continuum of fasting, deep prayer and meditation, from Shabbat Eve to Shabbat Eve, purifying themselves and preparing to enter into the holy of holies. During this seven day continuum of fasting, prayer and meditation, on the third day and the seventh day there would be a special ceremony, with special prayers offered, and they would be sprinkled with water that had the sacred ashes in it, and so be fully purified and able to enter into the holy of holies after the passing of seven days Shabbat Eve to Shabbat Eve.

In effect, during the time of preparation, these holy ones walked between worlds - the material world and spiritual world, earth and heaven, and their soul would run and return, all in the mystery of aliyat neshamah, mystical ascensions of the soul, the fruition of which would be a mystical ascent of the soul through the portal or gate formed by the “mercy seat,” the ark of covenant. Returning, they would bring the word of the Lord or vision for the people, guiding the people in a time of need, or a time of elevation. Even during the period between the first and second temple, something of this practice of a special continuum of prayer, meditation and ceremony for greater prophecy continued, though without the gazing with the mercy seat, and so also during the time of the second temple, which had no mercy seat, it continued, when Yohanan the Baptist was the Baal Shem. After the destruction of the second temple, some time after, when there were no more sacred ashes of the Red Heifer, this practice came to an end and prophecy as it was among the Israelites before the coming of the Messiah came to an end; but, as we know, with the coming of the Messiah another way of prophecy was given, one founded upon the Blood of the Lamb, and one superior to that of the old covenant under the law.

Nevertheless, if we understand the way of the Red Heifer and the continuum kept to invoke the prophetic spirit, something of the very same wisdom continues, for it represents radical, passionate devotion, shifting one’s thoughts and desires, and energy, completely from the world to the kingdom of heaven and palace of the Messiah, the Supernal Abode.

Listen and hear, and understand! First there are offerings given, and the greater the need or call the greater the offerings, corresponding with the Red Heifer and all that was put into the fire consuming it. Then there is a continuum of deep, prolonged prayer and meditation, joined with fasting or charity, with special sessions or ceremonies performed along the way, and in this there is a continuum of praise and thanksgiving, and charismatic worship, cleaving to the Messiah and the kingdom of heaven, yearning for nearness to the Holy One and unification with the Holy One; hence, a great force of passionate desire is generated and released, cleaving to the Lord (Yahweh, Yeshua). If greater influxes of the Holy Sefirot are to be invoke, then a corresponding stirring must be enacted below. This needs to be understood.

So many individuals today in modern spirituality, occultism and the new age movement want to be called prophets, wonderworkers, healers, and so on, but few are willing to seek a true spiritual education and initiation, and willing to the necessary self-discipline and spiritual works through which one may receive a true anointing from the Spirit of God; hence, few are willing to engage in radical, passionate devotion, or to tend to the necessary continuum of a spiritual life and practice that co-creates the conditions for significant movements of Divine Grace.

Understand, there is Supernal Grace, Supernal Mercy, but we need to co-labor with the Holy Spirit and co-create the conditions for the full action of Divine Grace; thus, if greater spiritual gifts are sought, then greater devotion and a greater spiritual labor is required of us. Therefore St. James teaches us that with faith there must be corresponding devotions and spiritual works, and St. Paul teaches us to engage in unceasing prayer, devotion, because it is through this that we may invoke the full action of Divine Grace and receive all manner of spiritual gifts, not for ourselves alone, but in service to others and for the glorification of the Lord (Yahweh, Yeshua).

Essentially, prophecy, and all greater spiritual gifts, are dependent upon passionate devotion and cleaving (devekut), for in so doing we align ourselves with the Holy Spirit and walk with the Lord.

In closing it needs to be said that in the Messiah we do not seek spiritual gifts so that we might acquire some title and status, such as prophet, miracle worker, healer, and the like, but rather it is out of compassion and the desire to be of the greatest possible service and benefit - a deep desire to help facilitate the return of spirits and souls to the Most High (Elyon). Basically speaking, we feel, and see, the needs of others and we seek empowerment from the Spirit of God (Ruach Elohim) to meet and fulfill those needs.

May the Holy Spirit empower us to complete our mission and service in this life, all as we are ordained and called to do! Amen.

Yeshua Shalom!
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Signing Cows

#3 Postby Elder Gideon » Sat Aug 29, 2015 8:08 am

Shalom Tau Malachi:

Many thanks and praise to the One Without End for these elucidations. Your work in these five books of Moses is most appreciated, teaching me how to perceive these otherwise 'religious' passages in deeper dimensionality.

I'm essentially hearing in these written and oral teachings of the Red Heifer a highly specialized continuum among the prophets that essentialized through the generations, shedding the need to sacrifice a beautiful young 'virgin' cow in eventual exchange with prayerful devekut beyond the temple itself. The shamanic relationship between this rare heifer's ashes, purifying and qualifying one to gaze between the cherubim upon the ark, inclines me to ask a cluster of related questions of this most intensive prophetic continuum, facilitated perhaps by an implication of the ox-faced maggid whom prophets like Ezekiel and apostles like St. John beheld in the north of a visionary sacred circle.

Oxen can be male or female and were domesticated for milk, meat, or drafting. Male oxen who were castrated often served as the engines powering agriculture and heavy shipping. There's a strange exception to this in an even stranger episode linking cattle and the ark that occurs in 1 Samuel 6. The Philistines wish to return the Ark for the pestilence, calamity, and ill-fortune that has befallen them for capturing it from the Israelites seven months prior. The word to them from their diviners was to

get ready a new cart and two milch-cows that have never borne a yoke, and yoke the cows to the cart, but take their calves home, away from them. [...] Then send [the Ark] off, and let it go on its way. And watch; if it goes up on the way to its own land, to Beth-shemesh [House of the Sun], then it is he who has done us this great harm; but if not, then we shall know that it is not his hand that struck us; it happened to us by chance’ (1 Samuel 6:7-9).

The rabbis of the Zohar have much to say about this moment:

Rabbi Yose opened, A psalm. Sing to YHVH a new song, for He has worked wonders.... (Psalm 98:1). The Companions have already established that this verse was uttered by cows, as is written The cows went straight ahead, along the road (1 Samuel 6:12). What does it went straight mean? They were singing a song. Which song did they sing? A psalm. Sing to YHVH a new song, for He has worked wonders.

Here one should contemplate, for everything created by the blessed Holy One chants praises and songs before Him, both on high and below. Now if you say they sang this song on their own, certainly so, for it is a mystery above! But they had the ark on their backs, and since they were carrying and elevating the ark, their singing did not slacken. For look, as soon as the ark was removed from them, they began lowing like all other cows and no longer sang! Certainly the ark on their backs made them sing (I:123a).

This mystery opens my heart to remember every living being is animated by soul. You've already shared how the body needs to be purified and educated, and brought into the service of the soul, which desires to serve heaven and the will of the Holy One; hence, nefesh behamit, the bestial soul, must be transformed into nefesh elokit, the godly soul, the body being subjugated and brought into the service of the kingdom of heaven. I feel this relationship being made very explicit in this midrash of the milk-cows singing a song from within their souls while they carried the ark.

Given that the offering of a 'virgin' cow purified select people to gaze beyond the ark and that milk-cows were chosen to bear the ark back to its rightful people, what more may we derive of this relationship between the Ark and bovine females? What, if any, connection exists between the ox-faced maggid and prophecy?

Gratefully,

Elder Gideon

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Re: Red Heifer: Purification Through Devotion

#4 Postby sheryl » Sat Aug 29, 2015 9:45 am

Shalom Tau Malachi and Elder Gideon!

I am delighting in these new teachings on the statutes and laws of Torah. Praise to the Holy One for such gifts!

We are being blessed, Tau Malachi, not only with a glimpse into the spiritual essences behind the statutes and laws themselves, but much to my delight, with a glimpse also into the spiritual essences behind the beasts utilized in both offerings and storytelling.

I thus look forward to a reply to your question, Elder Gideon, in regards to the relationship between the female bovins, the Ark, the ox-faced maggid and prophecy! It arises in mind and heart that everything of creation, plant, mineral and animal, are all working together, in their essence, to bring about the Return to God. Nature, perhaps we can say, is a secret weapon of the Holy Spirit!

Tau Malachi, in contemplating your recent essential teachings on devotion and worship, and good works, it comes to mind that the purification ritual above, for those who were unclean due to contact with a corpse, was a means of correction, where true devotion and good works were lacking - as you taught, the unclean becoming focused on body over soul - and thus uplifting the soul in devotion and good works through an awareness or remembrance of what is beyond body?

You taught, saying:

When a person was unclean because of some interaction with a corpse or death, understanding the body without a soul as a source of defilement, they would be unclean for seven days. A person who was not unclean would take ashes of the Red Heifer, mix them with water, and on the third and seventh day they would sprinkle the water on the unclean person, and after the seventh day they would be clean, and restored to life. The third and seventh day, this is interesting, understanding the spiritual works performed for the dead. They begin on the third day following death, and every seven days from the day of death special prayers are offered and special ceremonies are done, all as the Holy Spirit leads. Thus, a person defiled by a corpse was as though in between the living and the dead for a time, and they were ministered to at the same corresponding times as though they had died. After seven days they were clean again, and were restored to life, set once again into this world.


It comes to mind that the restoration to life for the unclean occurred because of a remembrance that arose while engaging in this purifying ritual - one that mirrors the rituals seeking to assist the dying, to uplift departed souls, the soul of the corpse in question not excluded? In this, perhaps the interconnectivity of all is revealed, and a remembrance of the departed soul, a remembrance of soul, bringing rise in the unclean of greater devotion and good works? Thus the unclean is made clean through the shift from coming in contact with a corpse to devotion and engaging in a good work for the departed soul?

I recall a past teaching where purification was said to be embodiment, and it comes to mind this day that all teachings and rituals enacted by holy ones among us are with this intent, even action of guardianship of the Light Continuum and all things of God, to uplift souls, even all living beings, drawing them nearer to the Holy One, while also bringing greater embodiment, which results in devotion and worship and good works?

Any adjustments or corrections to these contemplations will be received with joy.

With gratitude,

Sheryl

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Re: Red Heifer: Purification Through Devotion

#5 Postby Tau Malachi » Mon Aug 31, 2015 8:59 am

Grace and peace to you in Hayyah Yeshua!

If we consider oxen in relationship with the ark of covenant, they are a symbol of wealth and power; generally speaking only the wealthy and rulers ate beef in ancient times, for the majority of Hebrews other meats would be more common, and for the poor meat would be scarce. Thus, a red heifer would be a very significant offering, representing an offering of great material power. In this light we may recall that after Elijah threw his mantle over Elisha, Elisha offered up the twelve oxen he had been plowing the field with and he fed many people with the meat. This was a very radical offering to the Holy One symbolizing all of his wealth and power, his entire life.

If we look into what the Holy Scriptures say concerning the face of an ox and angels, certain kinds of kerubim, serafim and hayyot are all said to have four faces, the face of a human, face of a lion, face of an eagle and face of an ox. These faces correspond to the directions of the sacred circle, east, south, west and north respectively. Thus, the face of an ox corresponds with the direction north, which represents the element earth, grounding and materialization, and embodiment, and the way of work, and so on. Understanding this, considering a connection between oxen and the ark of covenant suggests that what is held in the ark, and what rests upon the ark, ultimately is to be embodied and made manifest through us; likewise, there is the suggestion that this is to be done through our actions, good works.

Also, as we know, the face of the ox corresponds with Oriel (Uriel), the “light of God,” and this suggests the Continuum of Light Transmission, the fullness of which becomes manifest in the Messiah.

As perhaps you may recall, the Holy Shekinah dwelt in the holy of holies, resting upon the ark of covenant, or mercy seat; if you consider it a female cow represents qualities of the Holy Shekinah or Malkut, the feminine presence of the Holy One.

Shalom Aleichem!
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The Narrow Path

#6 Postby Elder Gideon » Mon Aug 31, 2015 9:21 pm

Shalom Tau Malachi:

It was You who established equity--mystery of two cherubim below, who align the world and render it habitable, as has been said. (Zohar 1:232b)

Thank you for your most helpful response to more of the context surrounding this way of purification for prophecy through devotion. I'm hearing more nuance regarding this space between the wings of the cherubim into which prophets, purified by the ashes of the Red Heifer, could merge their consciousness. As I researched further back for more on this mystery in this forum, I only found one prominent place in 2008 that introduces as much as you have repeated here for our benefit.

This open space between the wings fascinates me, as it recurs as a point of visualization in specialized Light Palace meditations; in such practices, the space between the wings feels like a flux point, a portal, as you've already described, recalling how the Perfect Master teaches, Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it (Matthew 7:13-14).

In effect, during the time of preparation, these holy ones walked between worlds - the material world and spiritual world, earth and heaven, and their soul would run and return, all in the mystery of aliyat neshamah, mystical ascensions of the soul, the fruition of which would be a mystical ascent of the soul through the portal or gate formed by the “mercy seat,” the ark of covenant. Returning, they would bring the word of the Lord or vision for the people, guiding the people in a time of need, or a time of elevation.

What's the dynamic between the loftiness of the mystical ascent uniquely qualified by ashes of the Red Heifer? What more may be shared regarding this point between the wings that sounds like the holiness of the Holy of Holies?

Gratefully,

Elder Gideon

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Re: Red Heifer: Purification Through Devotion

#7 Postby Tau Malachi » Wed Sep 02, 2015 2:21 pm

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

Jerusalem, the City of God, and the Holy Land, corresponded with Asiyah manifest according to Ratzon Elyon, the will of the Most High. The outer sanctuary of the temple corresponded with Yetzirah, the inner sanctuary corresponded with Beriyah, and the holy of holies corresponded with Atzilut. Thus, understanding this, the space between the two kerubim where the Holy Shekinah dwelt was a focal point of the spiritual power of Atzilut on earth in those days; gazing into that space a Baal Shem, a Master of the Name, was able to gaze into the World of the Sefirot, or the reality of the Messiah - the Palace of the Messiah.

Through a continuum of passionate devotion, with prayer and fasting, entering Jerusalem, the outer and inner sanctuaries, and the holy of holies, became a talismanic gesture of ascent through the Olamot and the Sefirot, and in this way, when there was need, the Baal Shem, as well as other noted prophets of a generation, were able to enter into a most intimate communion with the Holy One and acquire something of the Habad of the Messiah who was to come. It is in this that new vision and new guidance was acquired to lead the children of Israel into the future so that they might fulfill their destiny and bring forth the Messiah among them.

What the space between the kerubim was like, who can say? No doubt, though, space and time were radically altered, and in effect a portal or gate between worlds became manifest in the holy of holies, the heavens and Supernal Abode touching down in that place, and thus those who knew the mysteries of Ha-Shem (The Name) were able to open that portal or gate and through it were able to gaze into inner worlds and the eternal realm; and those who were Masters of the Name, having the full capacity of aliyat neshamah - transference of consciousness, were able to shift the center of their consciousness or soul into a subtle body of light and pass through that portal or gate, entering into inner worlds and the eternal realm through it. The purification ceremony with ashes of the Red Heifer dealt specifically with this transference of consciousness departing from the realm of death - this body and this world.

Now this was a way of gazing into the World of the Sefirot given to the Baal Shem of each generation until the coming of the Messiah, and after the destruction of the Temple of King Solomon and the loss of the ark of covenant, as long as sacred ashes of the Red Heifer remained something of this continued among the great prophets through other methods. The temple and ark were a support and vehicle of this under the old covenant and law, but through the mercy of the Holy One new ways were shown to the Baal Shem that did not require this vehicle. According to the tradition sacred ashes of the Red Heifer from the time of the first temple lasted until the time of Yohanan the Baptist, who was the last Baal Shem of the succession of prophets; hence, the “head of prophecy was cut off with him,” the way of the Baal Shem under the old covenant and law passing away as a new way of the Baal Shem emerged under the new covenant and grace of the Messiah.

As we know, in the Messiah we are the living temple of the Holy One, the Shekinah of the Messiah resting upon us, the Spirit of the Messiah indwelling us. In this, understand, the region in which we live corresponds with Jerusalem and the Holy Land, our person and life corresponds with the outer sanctuary, the heart star corresponds with the inner sanctuary, and the crown star on top of our head corresponds with the holy of holies, and specifically the space above the mercy seat in between the two kerubim. Something of this awareness came into being among the prophets after the destruction of the first temple as they sought new ways of communion apart from the temple cult, but the full realization of this came with Yeshua Messiah, through the crucifixion, resurrection and ascension of Adonai Messiah.

As we know, the place of the transference of consciousness is the crown star on top of the head, and therefore gazing in the space between the two kerubim corresponds with the uplifting of the serpent power and its repose or cessation in the crown, the point of the ascension of the soul passing beyond the body. The serpent power is awakened and uplifted when we receive our anointing with the Holy Light and Spirit of the Messiah through passionate devotion and charismatic worship - worship gifted by the Spirit of God (Ruach Elohim). This invokes Supernal Influx, just as the continuum for entering the holy of holies in ancient times by the Baal Shem; and although we are not bound up under the law, remembering and keeping the spiritual essence of the law, so we co-labor with the Spirit of God for the full manifestation of aliyot neshamah with us, or the full capacity of the transference of consciousness.

Thus, the passage concerning the Red Heifer teaches wisdom for our times, as surely as it did in ancient times; under the new covenant, however, it is the Blood of the Lamb that holds the full power of purification or forgiveness of sin making the sacred ashes of the Red Heifer null and void, save for understanding the need for the corresponding level of spiritual zeal or passionate devotion in order to fully realize the capacity of aliyat neshamah, or the transference of consciousness.

In our own generation there are anointed tzaddikim who continue to hold this knowledge and capacity, and who are able to extend this power to other soul who have a strong heart connection with them; let us pray that this knowledge passes into the next generation so that there may be shepherds among the people having this power. In the Blessed Name of Yeshua Messiah may it be so! Amen.

Yeshua Shalom!
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Gazing

#8 Postby Elder Gideon » Sat Sep 05, 2015 10:02 am

Shalom Tau Malachi:

After this I looked, and there in heaven a door stood open! And the first voice, which I had heard speaking to me like a trumpet, said, ‘Come up here, and I will show you what must take place after this.’ At once I was in the spirit, and there in heaven stood a throne, with one seated on the throne! (Revelation 4:1-2)

I feel a deep relationship between the Holy of Holies in the First Temple and this experience St. John shares of the ascent of his soul, the transference of his consciousness through the door—his crown star—to gaze. Your elucidation of the layers of the temple in the former covenant are most helpful and allow me to ask a bit further how the the elect prophets' gazing upon the mercy seat of the ark, purified by ashes of the Red Heifer, foreshadow how Christed people, purified by the body and blood of Messiah, can gaze upon the one who is seated on the throne:

And whenever the living creatures give glory and honor and thanks to the one who is seated on the throne, who lives for ever and ever, the twenty-four elders fall before the one who is seated on the throne and worship the one who lives for ever and ever; they cast their crowns before the throne, singing,

‘You are worthy, our Lord and God,
to receive glory and honor and power,
for you created all things,
and by your will they existed and were created’
(ibid. 9-11).

As we know, the place of the transference of consciousness is the crown star on top of the head, and therefore gazing in the space between the two kerubim corresponds with the uplifting of the serpent power and its repose or cessation in the crown, the point of the ascension of the soul passing beyond the body. The serpent power is awakened and uplifted when we receive our anointing with the Holy Light and Spirit of the Messiah through passionate devotion and charismatic worship - worship gifted by the Spirit of God (Ruach Elohim). This invokes Supernal Influx, just as the continuum for entering the holy of holies in ancient times by the Baal Shem; and although we are not bound up under the law, remembering and keeping the spiritual essence of the law, so we co-labor with the Spirit of God for the full manifestation of aliyot neshamah with us, or the full capacity of the transference of consciousness.

I've long intuited that to where the elders gaze upon the one seated on the throne is neither static, objectified, nor separate, but is a vision that ever-recedes, ever-expands exhaustlessly. This they're worshipping and even causes them to cast their crowns is happening within them as well. It seems in their gaze, they're moving up rung by rung through the sefirot of sefirot of Aztilut. Like the ashes of the Red Heifer for navim of the Torah, this access in ascent for navim of the Gospel is by way of the Lamb, who is inseparable with, yet distinct: ‘To the one seated on the throne and to the Lamb/be blessing and honor and glory and might/for ever and ever!’ (5:13)

What I've never heard until your writings here on these ashes, is the purification they facilitated for gazing and the Lamb's blood facilitated for gazing even further. While both contexts describe gazing upon the seat of the throne, the detail St. John gives suggests a gaze much deeper because of the Lamb. I wish to ask what more may be said of the relationship of gazing then, between the wings of cherubim upon the ark, and now, upon the one seated on the throne. Further, by the one seated on the throne, what partzuf is St. John implying?

Gratefully,

Elder Gideon

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Re: Red Heifer: Purification Through Devotion

#9 Postby Tau Malachi » Thu Sep 10, 2015 3:06 pm

Grace and peace to you from the Holy One!

The Holy Kabbalah teaches that the Messiah emanates from Atik Yomin, the Ancient of Days, based upon the vision of Daniel, and as such we may contemplate the Holy Partzuf on the throne in St. John’s vision as Atik Yomin. Given the vision recorded in the Book of Revelation, though, this would correspond with a greater vision of Atik Yomin than what arose in the experience of Daniel; certainly so, for this is a vision that transpires in an experience of Supernal or Messianic Consciousness following the coming of the Messiah - hence a greater vision of the Palace of the Messiah and the Ancient of Days - the “One-Who-Lives-Forever.”

Under the old covenant, during the time of the Moses and the prophets, the peak spiritual realization was the experience of various gradations of cosmic consciousness, and as we know cosmic consciousness is the peak of mental being and consciousness, and as a manifestation of mental consciousness a subtle and sublime dualism or sense of separation remained in the experience of the prophets. It’s on account of this that the sages of wisdom in Judaic tradition teach that although a righteous person can draw near unto the Holy One they cannot experience conscious unification with the Holy One, and this is why many Jewish religious authorities in the time of Yeshua considered many things he said, or implied, to be blasphemy, for he spoke of the experience of conscious union and direct emanation from the Holy One of Being. This, of course, reflects a realization beyond that of the prophets, beyond mental being and consciousness; hence, the realization of the Supernal or Messianic Consciousness, which is supramental. The experience of the Supernal Consciousness corresponds with Pure Radiant Awareness in unification with the Holy One, or what’s been called “Non-dual Gnostic Awareness.”

Now, relying upon the sacred ashes of the Red Heifer the Baal Shem of the prophetic succession were able to gaze into Atzilut and the Palace of the Messiah from inmost grades of Beriyah, and they were gifted with the knowledge (da’at) of great mysteries concerning the coming of the Messiah so that over the generations they were able to prepare the people to expect and receive the Messiah. As we know, however, their knowledge of the coming of the Messiah was partial and incomplete - veiled more or less, and the understanding and wisdom of the Messiah was not given to them. Thus, they conceived of a literal warrior king after the fashion of King David, and they did not understand the Messiah as a holy priest-king according to the Order of Melchizedek. Through the coming of the Messiah, of course, and through the Supernal Light Transmission made manifest in him, there is the knowledge of the Messiah, joined with the understanding and wisdom of the Messiah (Habad of the Messiah); hence, the realization of Supernal Consciousness, or inmost God Consciousness. The gaze of a holy apostles into the World of the Sefirot (Atzilut) and the Palace of the Messiah (Supernal Abode) surpasses that of the prophets of the old covenant, for they may reach beyond Beriyah into Atzilut and “gaze directly” - they have the knowledge of unification with the Messiah in the Holy One, or Yahweh Elohim, Shaddai.

The experience of this “gaze” cannot be explained in the terms of mental consciousness, for its completely beyond thought and thinking of mental consciousness; as St. Paul teaches, however, it is the experience of knowing as one has been known by the Holy One, and it corresponds with the knowledge of creation and creatures as they are in the Holy One and the Supernal Abode, or Atzilut.

As we know, gazing from the level of Yetzirah and Beriyah remains at play among mystics to this day, but among anointed tzaddikim there is this “gazing directly,” the capacity to reach beyond into Atzilut and acquire the Habad of the Messiah - Habad of Atzilut.

As the Second Coming progresses more souls will enter into the experience of Supernal Consciousness and acquire the Habad of Atzilut - the wisdom, understanding and knowledge of the Messiah, all as ordained by the God Most High (El Elyon).

Yeshua Shalom!
Tau Malachi

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Re: Red Heifer: Purification Through Devotion

#10 Postby Marion » Sun Sep 13, 2015 9:25 am

Shabbat Shalom!

Previously it has been said that the entirety of the red heifer was burnt as an offering. I’m hearing in this that when we face times of judgement, the judgement becomes mercy through a full offering. To me this implies a willingness to surrender fully to the Holy One, letting the Holy One take up every aspect of our lives. I’m wondering if this is also related to the teachings of Tzaddikim rearranging the letters on our bones. Burning the body of the red heifer and rearranging the letters, sounds like resurrection.

“When a person was unclean because of some interaction with a corpse or death, understanding the body without a soul as a source of defilement…”

I’m wondering if this corpse can be seen as any time we do not act according to our Holy Soul? or when we become influenced by spirits of the other side? Would the burning then imply a repentance and fully turning to the Holy One again?

I was contemplating the fact that a red heifer was rare, and only the wealthy could afford one. This brought up the contemplation of the rarity of spiritual traditions of enlightenment. It reminds me of the story of Yeshe Chogyal where she comes to the age where she is supposed to marry. Understanding that in that time and place, marrying meant she would have to give up her spiritual journey; she responds “I have waited 10,000 lifetimes for this precious human body! I am not going to waste it.” Because death is being bound to the world and things of the world, I’m hearing that the red heifer, true spiritual tradition can uplift us from attachment to the world and things of the world.

It is intriguing that the body of the red heifer has to be turned into ashes before it can be used for purification. Does this imply how our person and life changes when there is a true devotion to the Holy One? I’m also intrigued by this process; purification does not happen just through the translation of the body to ashes. There is a continuum enacted with the ashes on the third and seventh days. This reminds me that purification is not instant, there may be a moment of clarity and then the real purification happens by living according to what was shown in that moment.

It is also beautiful that the bestial self, the world, the red heifer is not cast aside, it was not just killed. Rather it is transformed, used for the sake of the divine kingdom. Nothing is thrown away, sin can be used as fuel for devotion, and can lead to greater understanding, Thank God!

Blessings and Shalom!
Marion

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Re: Red Heifer: Purification Through Devotion

#11 Postby Tau Malachi » Thu Sep 17, 2015 9:34 am

Greetings and blessings in the Holy Light of the Messiah!

The aim of the mystic is to be in the world, but not of the world, and in terms of the world and things of the world, to the mystic it is a vehicle for spiritual realization or enlightenment, and active compassion, seeking to uplift others in the Path of Return. In this regard, there is nothing wrong with the world and things of the world, the question is simply how life in the world and things of the world are used. In this regard we might consider the Mahasiddha Marpa, who was married, had children and was very wealthy; he was a holy and enlightened one, yet did not retreat from the world. Others, though, as you have said, have retreated, giving up mundane life and worldly things. Milarepa, the successor of Marpa in the lineage of Mahasiddhas lived in retreat and denounced all worldly possessions. It would seem that it’s all a question of what’s necessary and what works for each sojourner of the path to enlightenment.

We see the same thing among the prophets of ancient Israel, some were fully engaged in the world and some lived in retreat, all as they were called to do, and all as was necessary for their mission among the people.

The sacrifice of the Red Heifer, and the offering of the entirety of the Red Heifer, less a small amount of blood sprinkled towards the entrance of the tabernacle or temple, suggests a passionate devotion - intense divine passion, that burns away everything in a person and soul that is not godly, utterly consuming the entirety of a person and soul until only the Beloved, the Holy One, remains, and no other. In this we might consider the poetry of the Sufi Master, Rumi, and his poems of divine passion for the Beloved, or we might consider the Song of Solomon, which conveys the very same wisdom.

If and when a person aspires to significantly higher, more expanded states of consciousness, and experiences of true prophecy and revelation, this requires divine passion and zealous devotions that go well beyond those of the ordinary faithful or churchgoer; a mystic, and a prophet, are completely consumed with zeal for Yahweh, and it is the force of this desire that carries their soul in ascent through heavenly realms into the Supernal Abode and the embrace of the Holy One.

When we do not retreat from the world, but we remain fully active in life, then, indeed, all activities need to be consecrated to the Holy One and made an offering to the Holy One, so that in all that we do, we serve the kingdom of heaven and the Holy One. This, exactly, is our intention and aim.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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