Uplifting Sparks From Fallen Husks (Numbers 33:2)

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Uplifting Sparks From Fallen Husks (Numbers 33:2)

#1 Postby Tau Malachi » Mon Aug 31, 2015 1:22 pm

Uplifting Sparks From Fallen Husks

“Moses recorded the starting points of their travels as directed by Yahweh. These are their travels according to their starting points” (Numbers 33:2).

First “starting points” are mentioned followed by “travels,” but then there is a reversal in the order of words, travels being mentioned first, and then starting points. This holds deep meaning.

Often it is taught that the children of Israel wandered aimless in the wilderness until all of the generation that engaged in the sin of the golden calf died and a new generation arose that was able to enter into the Holy Land. For some in that generation this may very well be true, for the mixed multitude and souls of lower grades, but among the children of Israel there were many who were zealous and faithful throughout, and there were numerous righteous souls of higher grades among them. Wandering through the wilderness, in truth, they were not aimless, and their wanderings were not without purpose and meaning, but rather, Ha-Shem directed them from place to place, and in some places they would stay for a prolonged time and others a shorter time, all as directed by Ha-Shem through Moses. According to masters of the tradition, as they wandered from place to place, and encamped in this place and that place, throughout their travels they were uplifting sparks from the klippot, the fallen husks, returning them to their corresponding Sefirot and the Holy One.

Understand, “starting points” - middot, the Sefirot of Construction, at the beginning and at the end of this verse, the original Sefirot that shattered and the Holy Sefirot rectified, restored - the realization and embodiment of the Holy Sefirot by the Community of Israel. Thus, the way this verse is written it indicates running and returning, descending and ascending enacting tikkunim - mending of broken vessels. Every place that the children of Israel set up their encampment and dwelt corresponds with holy sparks bound up in husks, klippot, and there they would remain until the holy sparks were drawn out and uplifted through corresponding actions of righteousness in devotions and worship. Thus, in a place of impure fear, the righteous among them worshipped in the fear of Yahweh, or holy awe at the greatness or exaltedness of the Most High (Elyon), and in so doing those sparks were restored to Gevurah (Severity, Judgment). Likewise, in a place of impure love - lust and greed, they would worship in the love of Yahweh, and in so doing they would restore those sparks to Hesed (Loving-kindness, Mercy). The same was true in places of impure beauty, impure dominion, impure splendor, false foundation and impure sovereignty, righteous ones would enact devotions and worship with the true Divine Attribute (Sefirah), and the corresponding sparks of holiness would be uplifted and redeemed, restored to their rightful place.

In this way the generation that wandered in the wilderness for forty years opened the way for the children of Israel to enter into the Holy Land, and through this great work the land was made holy and the dominion of Israel was established in it; hence, their ability to enter and occupy the Promised Land was accomplished during their wanderings in the desert because they engaged in the tikkunim of the Middot - “points,” the Sefirot of Construction.

Understand, as the tikkunim of the Sefirot of Construction are accomplished in any generation, or any age, the Holy Shekinah, Malkut - the Holy Land, becomes manifest in full power and glory, and the Holy Shekinah is made manifest in the world, the “kingdom of heaven comes near.” This is the spiritual labor of every generation of the spiritual Community of Israel - Anointed Community; wandering through life, directed by Ha-Shem, in every place we go, in every situation, circumstance or event of our lives, there are sparks of our souls and sparks of the Sefirot to be uplifted from fallen husks; hence, in every place we go in life, as God directs us, there are tikkunim to be accomplished, and these are accomplished through corresponding devotions and good works, enacting the spiritual essence of the commandments and cleaving to the Infinite One through the corresponding Sefirah (or Sefirot).

We are, indeed, endowed with free-will, and we may choose where we go in life, more or less; yet, inwardly, in truth we are directed by Ha-Shem, or sent by Ha-Shem, and wherever we go there is a corresponding spiritual work to be accomplished, a certain mission to be fulfilled, all in Divine Providence. Contemplate this well, and understand, and never doubt this!

In this, perhaps, we may draw out a deeper, esoteric meaning from a saying of Adonai Yeshua in the Gospel of St. Thomas, “Be passersby” (42). We make take this as a charge to engage tikkunim in our travels in this life, running and returning, descending and ascending, uplifting and redeeming holy sparks, fulfilling Ratzon Elyon, the Will of the Supreme. This is exactly what the Master did with his life, and this is what we are to do as well; hence, to enact the rite of ransom - good works.

When St. James teaches us that we need to have works with faith, he is teaching us the need for this spiritual labor, and he is denouncing a vicarious salvation, teaching us that we need to take up the very same spiritual labor for the harvest of souls and the realization of the Second Coming.

In this, perhaps, you might understand another layer of why tzaddikim are called the “Holy Land,” or why it is said that wherever a tzaddik dwells, there is the Holy Land, for from that place holy sparks are uplifted and redeemed, and the fullness of the holy Shekinah is in that place (Makom). Praise God, through whose power tikkunim are accomplished!

May we co-labor with the Spirit of God (Ruach Elohim) to accomplish the tikkunim given to us by God, and so fulfill our destiny! Amen.

Yahweh Shalom!
Last edited by Anna on Tue Sep 01, 2015 6:02 am, edited 1 time in total.
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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#2 Postby Anna » Tue Sep 01, 2015 6:19 am

Praise Ma for deepening insights of the Way of Tikkun!

Thank you, Tau, for sharing this teaching that brings greater depth not only to the "wandering in the wilderness" of the Community of Israel, but also to our own "wandering" in this life. I am seeing an expansion of each moment of life, new questions to ask and new works to be done according to Ratzon Elyon in whatever place we find ourselves. What is the will of God in this moment? What is the energy and therefore, what tikkun is called for in this moment, this situation? What needs to be integrated into God the True Light and how may I serve God in this?

This speaks powerfully to me of greater sensitivity to what is seen, heard, felt in each moment of life, and, in the words of St. Paul, to "pray without ceasing" so I may be sensitive to the energies and the work in each moment. In this way of walking in the world, the terrain completely shifts from worldly to spiritual, reminding me that I can always be walking in spiritual terrain rather than in the world, of the world.

You remind me, dear Tau, that we are called to walk in this beauty and holiness, in the Kingdom of Heaven doing the work of our Father as Yeshua did. I am grateful for this teaching, this expansion of view!

May all sparks, spirits and souls be uplifted into reintegration with Yahweh Yeshua, Light Continuum!
Shalom!
Anna

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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#3 Postby sheryl » Fri Sep 04, 2015 11:03 pm

Every place that the children of Israel set up their encampment and dwelt corresponds with holy sparks bound up in husks, klippot, and there they would remain until the holy sparks were drawn out and uplifted through corresponding actions of righteousness in devotions and worship. Thus, in a place of impure fear, the righteous among them worshipped in the fear of Yahweh, or holy awe at the greatness or exaltedness of the Most High (Elyon), and in so doing those sparks were restored to Gevurah (Severity, Judgment). Likewise, in a place of impure love - lust and greed, they would worship in the love of Yahweh, and in so doing they would restore those sparks to Hesed (Loving-kindness, Mercy). The same was true in places of impure beauty, impure dominion, impure splendor, false foundation and impure sovereignty, righteous ones would enact devotions and worship with the true Divine Attribute (Sefirah), and the corresponding sparks of holiness would be uplifted and redeemed, restored to their rightful place.

Shalom Tau Malachi and Friends!

Much praise and gratitude to Mother Spirit for the blessings of this teaching!

There is something so simple, so possible, to be found here, so simple in fact, I did not hear it until Tau Malachi offered community an essentialization of this teaching in Zohar this week. To paraphrase what was taught: klippot and the corresponding actions of righteousness can be found at the beginning of each chapter in Gnosis of the Cosmic Christ. There, virtues and vices associated with each Sefirah (Divine Attribute) are listed - the vices being the klippot associated with each Divine Attribute, and virtues being the corresponding actions of righteousness.

Something also taught that night has an empowerment in it. To paraphrase: if we find that we are exhibiting one of the vices, we simply need to shift the energy going into the vice into the corresponding virtue. For example, if we are disharmonious with nature and the environment (a vice of Malkut/Kingdom) we simply need to shift the energy into being in harmony with nature and the environment. And in so doing, we will have uplifted and redeemed the sparks of holiness.

As Sister Anna has shared, in each moment we can ask what tikkune is needed?

I now have a greater appreciation and understanding for the instructions that Moses left for the children of Israel prior to his death:

Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, “Who will go up to heaven for us, and get it for us so that we may hear it and observe it?” Neither is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?” No, the word is very near to you; it is in your mouth and in your heart for you to observe. (Deuteronomy 30)

May we find the law that is in our hearts, shifting from darkness to light, from evil to righteousness, uplifting the sparks of holiness.

With gratitude,

Sheryl

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Virtues from Vices

#4 Postby Elder Gideon » Sat Sep 12, 2015 10:32 am

Shalom Friends!

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day—and there will be no night there. People will bring into it the glory and the honor of the nations (Revelations 21:22-26).

I'm very grateful, Tau Malachi, for how you've taught of the Exodus that, Every place that the children of Israel set up their encampment and dwelt corresponds with holy sparks bound up in husks, klippot, and there they would remain until the holy sparks were drawn out and uplifted through corresponding actions of righteousness in devotions and worship. The very movement of Exodus is the transmutation of vice into virtue, rung upon rung, sefirah by sefirah.

Adonai Yeshua inaugurated the Great Exodus, which in our lineage is far more than from Egypt towards a material holy land: Witnessing his Resurrection, we with the Holy Bride may also depart all slavery to lack and limitation towards a pre-existent person of light. As virtue pre-exists vice, so the light within us calls us to choose to extract virtue from within vice. Virtues emanate from the Holy One as sefirot, the means by which our person aligns with God's person. To move with virtue is to move with and as the Holy One, revealing another greater Exodus beyond all rulers of this world.

This Great Exodus inaugurated by Yeshua and Lady Mirya is narrated collectively as the Apocalypse. Our lineage sees all the multiples of seven in an ascending pattern of the Sefirot of Construction, Malkut to Hesed. So as the children of Israel purified the vices of a time and place through every point of the first Exodus, I'm hearing the righteous collectively purifying the vices of the sefirot through every cycle of the Apocalypse, the Great Exodus.

Taking the Apocalypse out of its Christian frame is to hear it describing the process of our and every intelligent species moving like the Children of Israel from withering in slavery to presiding in freedom. This mystery of virtues from vices which holds me in a new way, re-perceiving how People will bring into [New Jerusalem] the glory and the honor of the nations. What is virtue but the healing and reintegration of vice? Considering this reintegration, this tikkune, as something truly new, as that which Malkut can give back, alters my hearing the One making all things new manifest as the glory, honor, and virtue people bring into New Jerusalem.

Empower us Holy One to choose You who are every virtue.

Elder Gideon

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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#5 Postby sheryl » Sun Sep 13, 2015 8:41 am

Shabbat Shalom!

I very much appreciate this clarification above, Elder Gideon, that it is the light within us that is calling us to choose to extract virtue from within vice, also teaching that the virtues of each Sefirah emanate from the Holy One, therefore they are pre-existing this action of choosing.

Something Apostle Paul taught comes to mind: For we are his workmanship, created in Yeshua Messiah for good works, which God prepared beforehand, that we should walk in them. Can we say that the good works, which are God's workmanship, that were prepared beforehand, are the virtues of the Sefirot?

It has been given to us to practice Giving and Receiving, with self - a practice for invoking the Spiritual Sun, the indwelling Christ, to purify the shades and shadows within self, to draw out and integrate the sparks of the light. Can we say that the sparks of light within the shades and shadows are the virtues within vices?

This brings to mind something the Perfect Tzaddik taught in John 3:

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.

A new hearing of this is arising: Giving and Receiving is a practice given so that we might choose the light over the darkness. In our invoking the healing power of the Spiritual Son, we are choosing to draw out the virtues from vices, choosing to draw out the sparks of light within our shades and shadows.

May all beings choose to come to the Light, choose to draw out virtues from vices.

With gratitude,

Sheryl

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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#6 Postby Elder Sarah » Sun Sep 13, 2015 9:16 am

Shabbat Shalom!

I greatly appreciate all that has been drawn out here. Thank you!

Praise be to the Holy One in who's mysteries stir such passion!

I am particularly drawn to the mention of Revelations and Elder Gideon's insight in connection to that which Tau Malachi has revealed. The idea that through the Book of Revelations there is a continuous purification of the Sefirot. This leads me to ask further of the Lamb in the Book of Revelations.
We hear,

"And I began to weep bitterly because no one was found worthy to open the scroll or to look into it. Then one of the elders said to me, "do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered so that he can open the scroll and its seven seals."

It is the "worthiness" within the Lamb that is very intriguing in context of the purification if the Sefirot, as though what is worthy of the Lamb is the ability to return these emanations to their innate light, their innate truth?

As we move closer to the Feast of the Apocalypse, this "worthiness" of the Lamb calls very much to me. As we know, we are called this year to enter into the awareness of sparks that have been liberated from past patterns, and a prayer that we may see new patterns wherein we can direct these sparks. This feels as an idea of the ability to learn to open the scroll? Seal by Seal?

Holy One, we pray to be worthy before you!

Shalom,
Elder Sarah

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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#7 Postby Tau Malachi » Mon Sep 14, 2015 9:24 am

Grace and peace to you in Hayyah Yeshua!

The children of Israel in the wilderness and the faithful and spiritual elect living in the Apocalypse are, indeed, engaged in the same Great Work, Tikkune Ha-Olam, the rectification or mending of the world; hence, the uplifting of sparks from fallen husks. There is, however, a greater uplifting of sparks in the Apocalypse, for the uplifting of sparks under the law was partial and incomplete, but in the Messiah, through Divine Grace, there is full redemption, complete tikkune.

Look and see! The Lamb of God, the Messiah, is able to open the scroll or book of seven seals, initiating the movement of Tikkune Ha-Olam; the loosing of these seven seals opens the way for the seven trumpets and seven bowls, and therefore three cycles of shattering klippot, husks, and uplifting sparks are set into motion by the Holy Lamb, the Risen Messiah. As we know, the seven seals correspond with the Sefirot of Construction of Asiyah, the seven trumpets correspond with the Sefirot of Construction of Yetzirah and the seven bowls correspond with the Sefirot of Construction of Beriyah; from one cycle to another sparks are uplifted into the higher, inner Olam-Universe until they are uplifted into the World of the Sefirot - Atzilut, and reintegrated with the Light Continuum.

This reveals something about the actual process of the uplifting of sparks and tikkune of the soul, individual and collective. We may consider this.

When there is a klippah, a negative karmic pattern in consciousness, we will contemplate how it manifests and what happens, or the symptoms of it, and this corresponds with the seals and Asiyah. As we do this we will look deeper into the patterns of emotions and thoughts within and behind - the energy of it, or what ‘fuels’ it, and this corresponds with the trumpets and Yetzirah. Joined with this, we will look to see the good in it - the spark, considering how the energy might be transformed and a new pattern created, transforming the negative into the positive, enacting what’s good and true. In this way a spark is uplifted and tikkune is accomplished, and as we enact this with ourselves, and in all of the various situations, circumstances and events we become involved in, we serve to bring about Tikkune Ha-Olam, the mending or redemption of the world.

In this, perhaps, you may understand that salvation, or enlightenment and liberation, is not a vicarious event that happens through blind faith in manmade doctrines, but rather salvation comes through faith joined with knowledge, and through an active co-labor with Divine Grace for the salvation of ourselves and others; as St. James teaches, where there is faith there will be works and devotions, for such is the expression of faith.

Now, our own efforts alone do not accomplish the uplifting of sparks and tikkunim, but rather as we take action, enacting true devotions and good works, and we consecrate our devotions and works to the Holy One as an offering, the Messiah and Holy Spirit take up the actions and complete and perfect them; hence, it is the Lamb of God - the Messiah, who is “worthy,” or able, to accomplish this tikkune.

In this we may recall what the masters of the tradition have taught us. The tikkune of your soul is the tikkune of the world, and it is the tikkune of the world of angels and world of archangels, and likewise it is the tikkune of the World of the Sefirot; thus, engaging the tikkune presented to you, you serve to bring about the tikkune of creation and the Sefirot, and you fulfill Ratzon Elyon, the Will of the Supreme in creation.

As you have said, Gideon, this tikkune isn’t about the manifestation of a material kingdom, but rather, a spiritual and supernal kingdom - New Jerusalem, the World-To-Come; thus, the greater rewards, if you will, of this spiritual labor are in the World-To-Come. Naturally, though, the right thought, right speech and right action involved in this is, itself, its own reward and blessing, and there is joy in this labor itself, as well as peace.

In closing, let us remember that if we become bound up in a negative pattern of thought and emotion, and word and deed, always a change is possible; much bondage has to do with thinking we are bound, therefore we are wise to abide in our faith, cleaving to the Lamb of God, remembering our freedom in the Messiah and our empowerment to overcome all barriers, all klippot. Praise God!

With God’s help may we accomplish the Great Work! Amen.

Shalom Aleichem!
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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#8 Postby Meg » Fri Sep 18, 2015 6:40 am

Dear Tau Malachi, Elder Gideon, Elder Sarah, Sister Sheryl and all,
Your words ring so very deep and true. I am in awe at these revelations you have pronounced on this Blessed Feastday of Apocalype. Inviting all to open oneself to this divine energy of liberation and integration into a greater consciousness. Tikkune not to be feared but embraced , to uplift these sparks and release them to benefit our individual souls, the community contiuum and the world.

To feel this first as an individual one has to set a intention to heal, to mend old karmic patterns and let in our spiritual sun of consciousness of the Lamb, our Messiah to tranform our life and experience this joy. This time of Kala Yuga can be a fierce time but there is hope where there is faith. One needs to open their eyes, feel this possiblilty as a reality to uplift these personal husks to purify our lives and live on a path of rightousness and joy.

As this time of Equinox begs us to reflect where have we been, where are we now , where are you going? What are the fruits of this journey? Hopefully an exodus of growth and blessings where we journey ahead. Expect a miracle to change from our old awareness to new. As Gnostics this must be know as individuals and felt as a community, wandering this wilderness together with our Holy Messiah.

Thank you so for your efforts in this Great Work.
Humbly,
Meg

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Partzufim Integrating

#9 Postby Elder Gideon » Sun Sep 20, 2015 8:50 pm

Shabbat Shalom!

When there is a klippah, a negative karmic pattern in consciousness, we will contemplate how it manifests and what happens, or the symptoms of it, and this corresponds with the seals and Asiyah. As we do this we will look deeper into the patterns of emotions and thoughts within and behind - the energy of it, or what ‘fuels’ it, and this corresponds with the trumpets and Yetzirah. Joined with this, we will look to see the good in it - the spark, considering how the energy might be transformed and a new pattern created, transforming the negative into the positive, enacting what’s good and true. In this way a spark is uplifted and tikkune is accomplished, and as we enact this with ourselves, and in all of the various situations, circumstances and events we become involved in, we serve to bring about Tikkune Ha-Olam, the mending or redemption of the world.

Following our work in community celebrating the Feast of the Apocalypse, the Spirit reminded me of something so simple and powerful that I wished to share.

With each olam, Asiyah, Yetzirah, and Beriyah, is another context that has not been mentioned in this conversation of the gathering of sparks: their personification. We'll recall that the sefirot of Atzilut, the Tree of Life proper, are personified by the Father. When they shattered, they were rectified as Beriyah personified the Mother. The next cycle of shattering is rectified as Yetzirah, personified by Zer Anpin. Asiyah proper is the physical universe and worlds, all personified by the Daughter.

As the Apocalypse narrates an ascent of the sparks from each olam, there is also implied an integration of their partzuf-personification: When the seals are broken, the Daughter integrates with Zer Anpin; when the trumpets are blown, Zer Anpin integrates with the Mother; when the bowls are poured out, the Mother integrates with the Father.

This larger picture I need to contemplate more, for it's another context in plain sight I'd not regarded before. Also, the mention of the Bride comes only after all of this greater reality of the Father, Atzilut, and New Jerusalem. This also requires closer inquiry. I welcome what this inspires while I wait on the Spirit to reveal more.

Gratefully,

Elder Gideon

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Re: Uplifting Sparks From Fallen Husks (Numbers 33:2)

#10 Postby Tau Malachi » Mon Sep 28, 2015 10:33 am

Grace and peace to you from Yahweh Elohim, Shaddai!

If we wish to consider the reintegration of the Holy Partzufim, as well as the Sefirot of the various Olamot, first we need to understand that the Olamot and Partzufim are not exactly synonymous, but rather the supernal root of the Olamot is in their corresponding Partzuf and emanate from that Partzuf; and in a manner of speaking they are garments of the presence and power of their corresponding Partzuf. Thus, they are intimately interconnected and yet they are distinct from one another.

The seals, trumpets and bowls, these correspond with the Sefirot of Construction of Perud, and they are the spiritual powers of the Sefirot released to shatter the klippot, or impure manifestations of the Sefirot. As the klippot are shattered there is an uplifting and reintegration of the sparks bound up in them with the Sefirot and Yahweh (Light Continuum). There is also a manifestation of klippot of the Partzufim. The dragon (Satan) is a klippah of Abba (Father), the Great Beast (Anti-Messiah) is a klippah of Ben (Son), and the Whore of Babylon is a klippah of Imma (Mother) and Nukva/Kallah (Daughter/Bride). Just as the klippot of the Sefirot are shattered and their sparks gathered in, so also the klippah of the Partzufim are shattered and their sparks are gathered in.

If you consider it, there is a new emanation or revelation of the Holy Partzufim in the Apocalypse: Abba - the Holy One, is called Yahweh Elohim, Shaddai, Imma is the Woman of Light, Ben - the Messiah, is the Risen One, the Lamb of God, and Nukva, having become Kallah, is Anointed Community and New Jerusalem.

What is the reintegration of souls with Yahweh, or the reintegration of the Sefirot of Perud with the Sefirot of Yichud, or the reintegration of the Partzufim with the Infinite (Ain Sof) and Adam Kadmon? Is this complete dissolution and cessation of all in the Light of the Infinite One (Or Ain Sof), as though the unique essence and individuality of all is absorbed and ceases to exist? No, certainly not, but rather it is the manifestation of all according to Ratzon Elyon, the Will of the Supreme, and while indeed, all merges with the Infinite One and is absorbed in the Light of the Infinite, all emanates as the Infinite intends, and in this Adam Kadmon is awakened and realized - in conscious union with the Infinite (Ain Sof).

This corresponds with a new humanity - supernal and divine, and the creation of a new heaven and new earth.

In reintegration, though, the klippot, the husks, are brought into cessation - they are shattered, and pass into destruction, while the sparks bound up in them are released and uplifted, returning to the Holy One.

In this, perhaps, we may entertain a deeper contemplation of Tikkune Ha-Olam, the mending of the world, and Tikkune Ha-Atzilut, the mending of the World of the Sefirot.

Shaddai Shalom!
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