Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5)

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Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5)

#1 Postby Tau Malachi » Thu Aug 27, 2015 12:56 pm

Embodiment of Tiferet: Fullness of Messiah

“How fair are your tents, O Jacob, your dwellings, O Israel!” (Numbers 24:5)

There are two aspects of Tiferet, a lower, outer aspect, and an upper, inner aspects, and so also this is true of ruach, our spirit or intelligence, Jacob and Israel correspond with these two aspects. Understanding this, let us consider his verse and contemplate the mystery.

The tents of Jacob, this is the body, and the person and life of a faithful and righteous individual, “tent” indicating transience, impermanence, the body and life in this world being transient and impermanent. The dwellings of Israel, this is the subtle body, or rather the body of light generated through devotion and good works, “dwelling” suggesting something lasting and stable, or enduring. When the body and life end the soul continues in a subtle body, and for the faithful and righteous it is a body of brilliant light or glory, and in the body of light the soul endures and ascends through the heavens, perhaps passing into supernal light realms, and perhaps reintegrating completely with the Light of the Infinite (Or Ain Sof).

When a person cleaves to the Messiah and Holy One, the outer aspect of Tiferet is drawn into their physical body and the inner aspect is drawn into their body of light as it is generated; thus, receiving their anointing, they receive influxes of Tiferet and the lower Sefirot of the Six, and through Tiferet they also receive influxes of the upper Sefirot of the Six, as well as the Supernals. Outer aspects of the Sefirot are drawn into the body and nefesh; hence, “From my flesh I will see Yahweh,” and inner aspects of the Sefirot are gathered into the body of light and ruach, corresponding with “knowledge of the Most High” (Elyon).

In a similar way, in the physical body we commune with the lower, outer dimension of the Holy Shekinah, and in the body of light we commune with the upper, inner dimension of the Holy Shekinah. Thus, naturally, there is an experience of greater consciousness and intelligence in the body of light, for as we know, the physical body limits or restricts consciousness, more or less, while in the body of light consciousness expands and intelligence increases.

Now, all living things have a subtle body, and therefore every human being has a subtle body, but the light of the subtle body of most living things, and the majority of human beings, is relatively dull and dim, not radiant and bright. When a person is anointed with the Holy Light and Spirit of God, however, and they enact devotions and good works, there is the generation of light-power (or merit), and the subtle body is transformed into a true body of light. As a soul progresses in spiritual realization their body of light shines brighter and brighter, until with Supernal Realization their body of light, to those who can seen, is like white brilliance - the “diamond-like light,” indestructible. In contrast, the subtle body of an ordinary and unfaithful person is as though formed of moonlight, while the subtle body of a person who is anointed and faithful shines like the sun and stars.

This is not so say that there cannot be a certain brightness or glow to the subtle body and aura of an ordinary, unenlightened individual, but it is very distinct from the radiance of the body of light of an awakened soul and the glory that surrounds them when the Spirit of God comes upon them. As Gnostic Scriptures teach us, there are false lights and true lights, or impure lights and pure light, and when the Holy Light of the Spiritual Sun (Messiah) comes into us and shines from within us the distinction becomes very obvious, very clear, just as surely as in the heavens the light of souls can be seen and there can be no deception.

When we receive the influx of True Light from above, and bring it down, and with the True Light we awaken and uplift the serpent power, the body of light, body of the resurrection and ascension, is generated - the subtle body is transformed. What does it mean to “bring the True Light down,” or to “uplift the serpent power”? When we receive the Holy Light from above we seek to integrate all aspects of our consciousness and life with it, and this is done through right thought, right speech and right actions - enacting the commandments, or good works; for it means nothing to experience the Holy Light, but not embody it through our daily living. Joined with this we awaken and uplift the serpent power through our devotions - passionate devotion and charismatic worship; for faith and the love of God mean nothing if not actualized and realized, enacted in our lives.

Thus, through good works, or good deeds, and devotion, the body of light is generated and we receive and embody the fullness of Tiferet, the Sefirah of the Messiah; and understand, reaching Tiferet, so we are able to receive and embody the full influxes of all of the Holy Sefirot (Divine Attributes).

In closing we can speak a secret mystery. According to masters of the tradition, the outer aspect of Tiferet corresponds with Yesod (Shaddai) and the inner aspect corresponds with Da’at (Yahweh Elohim). As we know, in the Book of Revelation the Name of the Holy One that is given is Yahweh Elohim, Shaddai; hence, the realization of the outer and inner aspects of Tiferet in the Messiah - the experience of Messianic Consciousness.

Yeshua Shalom!
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Re: Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5

#2 Postby Tau Malachi » Mon Aug 31, 2015 2:49 pm

Grace and peace to you in Adonai Yeshua Messiah!

We have given a teaching concerning the “tents of Jacob” and “dwellings of Israel,” and now we can consider another corresponding verse and extend our contemplation further, given what’s already been shared,

“Surely there is no enchantment against Jacob, no divination against Israel; now it shall be said of Jacob and Israel, ‘See what God has done!’” (Numbers 23:23)

Until the children of Israel failed to guard the sign of the covenant, joining themselves with women who worshiped impure spiritual forces and fell into the worship of those impure spiritual forces with them, they were established in Mercy (Hesed) free from Judgment (Gevurah), and no one could curse them or enact sorcery against them, they were not subject to the power of archons and demons; but once the sign of the covenant was defiled, and they fell into the worship of strange gods, so they were subject to Judgment, bound under dominion of the forces of the Other Side, the klippot.

As we know, although Divine Grace supersedes the law, and in the Messiah we are no longer bound to the husks of the law, nevertheless the law remains in place, and it is given to us to fulfill the spiritual essence of the law and to honor the principle commandments corresponding with the Divine Attributes (Sefirot). As such, when we worship the Holy One in spirit and truth, enacting righteousness, or true devotions, charismatic worship and good works, cleaving to the Messiah, in the Blessed Name all spiritual forces are subject to us, and we are not susceptible to curses, or to enchantments or divinations proclaimed against us; we abide in the good company of the Holy Shekinah of the Messiah, the Sanctuary of Grace, and the Holy Spirit is joined with our soul - the presence and power of the Holy One is with us. If, however, we turn away from the Messiah and Holy One, heaven forbid, and we break covenant with the Holy One, then we may become susceptible to the assaults of evildoers, and the assaults of dark and hostile spiritual forces, for in effect we have turned away from Mercy towards Judgment, and naturally Judgment comes into effect; such is the reality of this world, there is a play of Mercy, Judgment and Compassion, and our thoughts, words and deeds determine how influxes of the Sefirot manifest, whether as blessings or curses, or some admixture - we determine what spiritual forces come into dominion in our lives. May we remember this and be mindful!

Now, nefesh behamit - nefesh devoid of the inner ruach, cut off from neshamah, is subject to all manner of spiritual forces, archonic and demonic, and is subject to the play of fates and fortunes seen in the stars, but when nefesh behamit is transformed into nefesh elokit, and ruach is joined with nefesh, and ruach and nefesh enact the desire of neshamah, the Spirit of God (Ruach Elohim) merges with our soul, and we are no longer subject to the spiritual forces of the Other Side, but being reborn from above - the Anointing (Messiah), we transcend the stars of our birth; hence, we become fully established in Divine Providence - Shekinah of Messiah.

Understand, to be reborn from above is to receive the influx of our neshamah, our supernal and heavenly soul - our divine nature, and this corresponds with who and what we are in the Holy One, transcendent of the dominion of archons and demons; thus, here, in this world we walk in the kingdom of heaven, and in the afterlife we ascend through the heavens into the Supernal Abode, liberated by the Perfect Light and Holy Spirit.

Naturally, in order to abide in the Sanctuary of Grace we need to live according to our faith, and according to the truth and light revealed to us - the Messiah; it is in this that our holy neshamah and the Spirit of the Messiah becomes realized and embodied in us, which is the force of the Holy Sanctuary.

As perhaps you might imagine, the greater our embodiment of our holy neshamah and the Spirit of the Messiah, the greater a force for the good, for heaven we are, and the greater the benefit we can be to others, uplifting others in return to the Holy One - certainly so!

Thus, we strive always for a “better resurrection,” we strive to live according to our faith, according to righteousness - we strive for right thought, right speech and right action, understanding that the Spirit of the Messiah perfects our thoughts, speech and actions when we do; the Holy Spirit takes them up and completes them. Praise God!

This teaching goes hand-in-hand with what has been shared above.

Shaddai Shalom!
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Re: Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5

#3 Postby staroath » Wed Sep 02, 2015 8:39 am

Shalom!

Thank you for this marvelous teaching!

How wonderful is the relationship being laid out before us regarding:

The lower, outer aspects of Tiferet- personified as Jacob and "tents"- representing our body, person and life(impermanence) also corresponding to Yesod and Shaddai- lower outer dimensions of the Shekinah.

The upper inner aspects of Tiferet as our Body of Light or "dwelling"/ Israel - the upper, inner dimensions of Shekinah or Da'at or Yahweh Elohim.

When we cleave to Messiah the outer aspects are drawn into the physical body and the inner aspects are drawn into our Body of Light- being propelled and accomplished by right speech and right action, good works done with a good heart in this very life. We stand in faith with the possibility that Messiah will lead us on to the experiences of "Yahweh Elohim Shaddai" as spoken  in Revelation- the experience of Messianic consciousness.

As we strive to keep our mind on our transcendence- the holy neshamah, by living according to our faith,  by Grace we can come to experience neshamah as who and what we are now in this world today- right now.  The force of the Santuary in Messiah is that the the Spirit of Messiah perfects our thoughts and life taking up the labor and accomplishing the embodiment of neshamah- hence we become a greater force of good in this world.

Tau further speaks:

"Now, nefesh behamit - nefesh devoid of the inner ruach, cut off from neshamah, is subject to all manner of spiritual forces, archonic and demonic, and is subject to the play of fates and fortunes seen in the stars, but when nefesh behamit is transformed into nefesh elokit, and ruach is joined with nefesh, and ruach and nefesh enact the desire of neshamah, the Spirit of God (Ruach Elohim) merges with our soul, and we are no longer subject to the spiritual forces of the Other Side, but being reborn from above - the Anointing (Messiah), we transcend the stars of our birth; hence, we become fully established in Divine Providence - Shekinah of Messiah."

Can this wonderful teaching be taken into contemplation and expanded on in light of the upcoming the Feast of the Apocalyse? Hopefully I am not taking this to far afield, but this teaching speaks much to me about the sometimes dramatic continuum of change that occurs as we dance between our "tents" and "dwellings".....inspired by the possibility that perhaps all can be a greater force for good in this world and beyond.

Any corrections are greatly appreciated.

Star

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Re: Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5

#4 Postby Tau Malachi » Thu Oct 22, 2015 8:45 am

Greetings and blessings in the Holy Light of the Messiah!

There is something that can be said concerning “tents” and “dwellings” in light of the feast of the apocalypse, as well as the feast of the blessed dead. While we live and are in this world, in the play of running and returning, ascending and descending, we labor for embodiment, seeking to make encircling knowledge (makifin) internalized knowledge (p’nimi); hence, seeking to embody a higher, more expanded states of consciousness, and ultimately seeking to enter into the experience of Christ or God Consciousness, corresponding with Tiferet. At the time of death or in the end of days, however, there is a shift in focus, for instead of a return to the body, the “tent,” there is a focus on reintegration with the Light Continuum and taking up our residence, as it were, in the body of light, the “dwelling”; hence, our hope in the great resurrection and ascension, or eternal life.

This is reflected in the practice of union with partzuf and transference of consciousness. First in the practice of union with partzuf we envision he holy partzuf merging with us and we labor to embody the light-presence and light-power of the partzuf; then, when we are established in this practice, we take up the transference of consciousness, shifting our center of consciousness into a body of light, and merging with the holy partzuf beyond the physical body.

Now, in the midst of the great darkness and tumult of the apocalypse - or any time of great challenge in life, and in the midst of dying at the culmination of life, we are wise to remember our transcendence and our “dwelling,” our light body and our place in the Supernal Abode, and we are wise to set our hope in the resurrection and ascension of our soul in the Messiah.

Although our spiritual labor is for the embodiment of the Holy Light and Spirit, and Mochin Gadlut while in this life and body, the aim and hope of our labor is our appearance in the true kingdom of heaven, the Supernal Abode, and the experience of full reintegration with the Light Continuum; the entire movement of life and this world, in fact, is an evolution beyond the need for physical, material incarnation - in a word, transcendence. All in a great and supreme mystery, though, it is our spiritual labor for embodiment that brings the realization of this transcendence.

As perhaps you might imagine, remembering our transcendence is a key focus at this time in the year.

Along with this, when we are enduring tumultuous times or great challenge we are wise to remember that God is with us in the midst of the tumult or challenge, and we are wise to consider all that transpires as transpiring according to Divine Providence; hence, receiving all things as from the Holy One and cleaving to the Holy One.

In the midst of dark times there is something of a trying and testing of our faith, and it is then that it’s most important that we abide in our faith and live according to our faith, cleaving that much more passionately to the Messiah and Holy One, placing our hope in the Most High.

Shalom Aleichem!
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Being Passersby

#5 Postby Elder Gideon » Fri Oct 23, 2015 5:44 am

Shalom Everyone!

Now, in the midst of the great darkness and tumult of the apocalypse - or any time of great challenge in life, and in the midst of dying at the culmination of life, we are wise to remember our transcendence and our “dwelling,” our light body and our place in the Supernal Abode, and we are wise to set our hope in the resurrection and ascension of our soul in the Messiah.

The timeliness of this topic as we swiftly approach the Feast of the Blessed Dead inspires a deeper appreciation of the transitions implied between tents, dwellings, and beyond.

Last night in our Zohar study, Tau Malachi shared a beautiful insight of how tents and dwellings are present in the most simple practice with which we introduce newcomers to this lineage. Many of us have heard this innumerable times. How blessed we are to hear again tents as the instruction, Go within and live from within. How blessed we are to hear anew dwellings as the next instruction, Go deeper still. Suddenly in my hearing, a very deep mystery is present in what transcends these as the final instruction, Open to the light that is above.

So many nuances are present here. For each of these, I suppose one could imagine the Three Roots: Going within is Yesod; Go deeper still is Tiferet; Open to the light that is above is Da'at. Parallel with these are the three phases of one's development in Partzuf meditation: Partzuf dissolving in us is Yesod; our dissolving into Partzuf is Tiferet; our dissolving with Partzuf dissolving is Da'at.

Before I ask any more, I wish to pause and ask you, Tau Malachi, for any correction of my understanding, as well as if-how these two parallel strands of Three Roots and progression of Partzuf meditation interact with what you've shared of tents and dwellings.

Gratefully,

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Re: Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5

#6 Postby Tau Malachi » Fri Oct 23, 2015 9:06 am

Shalom,

That's lovely insight dear brother, and there is truth in it. I would not use the term "Three Roots" for this however, because that term corresponds with another practice: 1) Remember that God is always with you - Malkut; 2) Set your mind on those things that are above - Tiferet; 3) Remember your transcendence - Keter, or Ain. These are the Three Roots.

Yesod, Tiferet and Da'at, though, can be contemplated in correspondence with the practice on union with partzuf, transference of consciousness, and its climax in clear light dissolution, and these may be considered, as you have, with going within, going deeper still, and opening to the Holy Light and Spirit from above.

This process of going within, going deeper still and going beyond, can be considered in connection with the Three Roots, providing a way to help us realize this inwardness.

Blessings!
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Retreating

#7 Postby Elder Gideon » Sat Oct 24, 2015 9:13 am

Shalom Tau Malachi:

Thank you for focusing my misremembering the Three Roots to Malkut, Tiferet, and Keter respectively. They tangled with my contemplation of the Hebrew letters Tav, Samekh, and Gimel which span the sefirot of the Middle Pillar. To consider these three letters as corresponding to the Three Roots form an word for withdrawal, retreat and regression: t'sugah: תסוגה.

In the positive sense of this word, I very much appreciate the retreat I give myself every day in formal meditation practice, in a full day of Shabbat, and for many days in a retreat in nature. Failing to do this, I regress psychologically in surface consciousness and gilgulim.

What happens for me in any of these contexts when focusing spiritually is aligning, integrating outside with inside, which I hear present in this teaching of tent—who I am in this world—and dwelling—who I am in the One. Following an insight you'd shared just last night, I researched key words for this mystery of tent and dwelling as they occur in the Gospel of John.

The Logos became flesh pitched his tent (σκηνόω skēnoō) and dwelled among us (1:14).

In my Father house there are many dwellings (μονή monē). If it were not so, would I have told you that I go to prepare a place for you? (14:2)

Bodies are like tents in many ways: portable, fragile, and barely functional against strong elements. Dwellings, however, suggest something impervious to such elements, enduring all conditions. What more becomes of these mysteries particularly of these tents and dwellings in light of Yeshua's teachings?

Gratefully,

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Re: Embodiment of Tiferet: Fullness of Messiah (Numbers 24:5

#8 Postby Tau Malachi » Mon Oct 26, 2015 10:23 am

Blessings to you in the Holy Light of the Messiah!

As we labor for a greater embodiment of Tiferet, or Messianic Consciousness, and we labor for a greater generation of the body of light - a greater resurrection, there is a play of descending and ascending through various gradations of soul, or consciousness and intelligence. Before we can ascend to a higher grade, first we must descend to a lower grade, and as we ascend we must let go of the former grade and cleave to the higher grade, and in this way the soul evolves and ascends through a process of regress and progress as indicated by this word, t’sugah. The withdrawal, retreat or regression is how we overcome barriers to the soul’s further progress and ascent, working out whatever impurities or obstructions may be present; hence, my beloved tzaddik, Tau Elijah, would often say that our entire journey of return is self-purification, the release of whatever is not in harmony with the next evolution or progress of the soul.

In order to engage this play of descending and ascending, of course, we need to let go of self-grasping, and our attachment to clarity and aversion to confusion, and be willing to embrace the flow of what’s happening in life and the Spirit, willing to an ongoing labor of self-realization in the Messiah; we can no longer react when there is a descent, or we seem to fall into regression, but instead we need to engage a conscious response, striving for a “better resurrection” as taught in Hebrews.

Thus, this word has deep meaning, and an important teaching in the Path of the Great Ascension.

Shalom Aleichem!
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