The Repentance of Tzaddikim (Matthew 3:2)

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The Repentance of Tzaddikim (Matthew 3:2)

#1 Postby Tau Malachi » Thu Oct 29, 2015 3:21 pm

The Repentance of Tzaddikim

“Repent, for the kingdom of heaven has come near” (Matthew 3:2).

The tzaddikim engage in a constant continuum of repentance (teshuvah), and they work on repentance every day of their lives, always seeking greater nearness and unification with the Holy One, and greater Habad - wisdom, understanding and knowledge. Even in the case of great tzaddikim who have attained the state of perfect repentance and perfect cleaving (devekut), and who know that they have not sinned, they will continue to repent for perceptions of the Holy One and knowledge of the Holy One from previous periods in their lives, because they were partial and incomplete, or imperfect, and were tainted with ignorance and falsehood - impurity.

Each and every day tzaddikim move from perception to perception, and from grade to grade of consciousness and intelligence, and arriving at a greater perception and higher grade they repent of their previous perceptions and grades, for they become aware of the imperfections and impurities in them, and passing from perception to perception, and grade to grade, they let go of the previous perception and grade, and turn towards the new perception and grade, following the movement of the Holy Spirit leading their soul in ascent. The tzaddikim understand that the Holy Spirit - the Spirit of Truth (Ruach Amet), leads souls into all truth, and illuminates the mind and heart of those who seek the truth with the Habad of the Messiah, or the kingdom of heaven; and understanding this they abide in a continuum of living revelation, receiving new teachings and new revelations each and every day, and thus, truly, they walk in the Living Presence of the Holy One, and the Living Presence (Shekinah) indwells them.

Now concerning the tzaddikim of each generation, know that there are great lights, and in the midst of various configurations of these holy and enlightened ones there are brilliant lights - holy lamps of the generation.

Understand, within Da’at there are hidden light and hidden tzaddikim - tzaddikim in the Body of Truth (Amet), and know that beyond nefesh, ruach and neshamah of human souls there is a Holy Light, the Light of the Infinite (Or Ain Sof). Tzaddikim always strive for greater revelation of the hidden light of Da’at, and more so, they always strive to reach into the Holy Light beyond, seeking to draw something of the Holy and Supernal Light into the world, and in so doing, through the mercy and grace of the Almighty (Shaddai), they become as a sun or star shining in this world - a radiant presence in the Spirit of God (Ruach Elohim). The experience of reaching into this transcendental Holy Light is reaching and not-reaching, for there is no grasping it or comprehending it with mental consciousness and the mortal intellect; but reaching there are influxes of this Holy and Supernal Light, and that Holy Light streams out and transmits itself in the world to all who desire to draw near and receive it, to all who cleave to the tzaddikim and Shekinah of the Holy One in faith, with an open heart and mind, and uplifted spirit.

There is this play of an ongoing revelation of the hidden light within Da’at, an increasing manifestation of the knowledge of God, and there is this play of reaching and reaching-not into the Light of the Infinite, invoking Supernal Influx; ongoing self-purification, repentance, as taught above, is integral to this, therefore the tzaddikim engage in a perpetual continuum of repentance, laboring in the harvest of souls and for a greater revelation of God - the Second Coming.

Look and see! The letters that spell repentance - teshuvah, also spell Shabbat, and in this continuum of divine action tzaddikim are able remember and keep the Shabbat perfectly holy, having done their work on the days of work, and they are established in the Eternal Shabbat, the World-To-Come; therein they inherit full Habad of Atzilut, the World of the Holy Sefirot. Thus they are empowered to teach and initiate, and guide souls in repentance, or return to God, and have knowledge of the tikkunim of souls and the power to uplift souls from grade to grade in the ascension, all through the Holy Spirit - the Spirit of Truth.

This is the way of true tzaddikim, and receiving our anointing this is to be our way also, for being anointed we are called to live as the tzaddikim and maggidim, “saints and angels,” and we are destined to be counted among them. Praise the Lord!

Reaching and not-reaching may we be blessed to reach and to stand among the Living Ones on the Day of Be-With-Us! Amen.

Shalom Aleichem!
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Re: The Repentance of Tzaddikim (Matthew 3:2)

#2 Postby Anna » Fri Oct 30, 2015 6:49 am

Blessings and joy in the Holy Light!

Thank you, dear Tau, for this contemplation of the ongoing revelation and passionate labor of tzaddikim in our world and throughout the entirety. Praise and glory to the Holy One of Being who sends such messengers among us without ceasing!

Each and every day tzaddikim move from perception to perception, and from grade to grade of consciousness and intelligence, and arriving at a greater perception and higher grade they repent of their previous perceptions and grades, for they become aware of the imperfections and impurities in them, and passing from perception to perception, and grade to grade, they let go of the previous perception and grade, and turn towards the new perception and grade, following the movement of the Holy Spirit leading their soul in ascent.


My understanding of repentance is the recognition and letting go of obstructions to the Holy Light and Truth in order to "live the truth and light in our experience," a teaching that is often spoken in Lineage. Am I hearing that this repentance of tzaddikim includes recognizing imperfect perceptions and their patterns in consciousness that obstruct further illumination, and letting go of them so a new perception- perhaps it might even be said a new discovery- of Holy One can be lived and shared? Am I also hearing that each gradation of illumination becomes klippot in the Light of the next grade? So, as has often been spoken, this drawing near to the Supreme is a never-ending journey into greater gradations of enlightenment.

The contemplation of shattering perceptions brings up drawing nearer to reality, God as God is. This speaks to me of the present moment, that there is no end to nearness, no end to "nowness." There is no end to the Presence of Awareness. In meditation we intend to "just be," to live in awareness of the present moment, reality as it is in the moment.

I have noticed that the discursive mind's reaction to "just being" is to think instead of be, as though the mind with all its thoughts is the master and we are to hold court and listen to that self-important thinker that doesn't seem to know when to be quiet! The thinker has its purpose but it has no awareness of when it is helpful and when it needs to be curbed. So, it seems that this teaching you have shared is about greater gradations of self-mastery and that this mastering of the self-that-appears is also a never-ending journey.

You also emphasize that we are not separate from the tzaddikim and their labors, for this same striving is our labor in whatever gradation of conscious awareness we are living in the moment. "The goal is the path; the path is the goal," we have often heard, and so I am hearing that here in this teaching as well.

Tzaddikim always strive for greater revelation of the hidden light of Da’at, and more so, they always strive to reach into the Holy Light beyond, seeking to draw something of the Holy and Supernal Light into the world, and in so doing, through the mercy and grace of the Almighty (Shaddai), they become as a sun or star shining in this world - a radiant presence in the Spirit of God (Ruach Elohim).


In teachings about Da'at I have heard "things manifest according to our expectations." In the striving for "greater revelation of the hidden light of Da'at" am I hearing the striving for the greatest potential outcome, not only for us but for all beings? Our labor seems all about letting go and surrendering to God just as God is, not as I might like the Shekinah to appear, but just as she appears without imposing my own expectations on Her. What freedom we give ourselves and others when we can live in this receptive and loving awareness that all is in God and nothing is outside of God! To receive the Shekinah in this way is love, is joy--complete acceptance of our Beloved and all that manifests in God, for is it not taught that everything is a manifestation of the One Life Force, Yahweh, Light Continuum?

What insights might be shared to guide my understanding of this teaching of the repentance of tzaddikim? How may we walk with greater empowerment in our repentance and worship so that many beings may be uplifted into freedom, into joy?

Shalom!
Anna

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Re: The Repentance of Tzaddikim (Matthew 3:2)

#3 Postby Tau Malachi » Fri Oct 30, 2015 10:24 am

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

If we consider the Gospel, and the life and teachings of Adonai Yeshua, he moves from grade to grade, giving greater teachings and revelations, and in the resurrection and ascension this process continues; and again, from the First Coming to the Second Coming and Apocalypse, there is this ongoing revelation of the Messiah and Holy One as many more souls receive the Holy Light and Spirit of the Messiah and embody it. We are to embody the Spirit of the Messiah in full just as Yeshua and Mirya did, and therefore the holy apostle who wrote the Letter to the Hebrews teaches us, “seek always a better resurrection”; hence, strive for a greater embodiment of the Holy Light and Spirit of the Messiah, and for greater spiritual realization, greater Habad. In this we generate the image and likeness of Yahweh Elohim, and we draw near and enter into unification.

If we consider it, repentance is a process of self-nullification, letting go of name and form, and personal history, letting go of self-grasping attachment and aversion. As we move from grade to grade we cannot become attached to our mochin, the peak grade of consciousness and intelligence in our experience, nor can we be averse to to the changes necessary to ascend into a new and higher grade, but we must look beyond to the Infinite One and cleave to the Holy One, willing to go where the Holy Spirit carries us, seeking to enact the will and desire of the Most High.

In this we may understand that repentance corresponds with non-attachment and non-aversion, or the cultivation of hishtavut, and joined with this the generation of right attachment, cleaving to the Holy One - devekut.

If we seek he truth and nothing but the truth, and we cleave to the Messiah and the Holy One, the Holy Spirit will lead us into all truth, and naturally we will progress in the Gospel, ascending from grade to grade, and our perceptions and knowledge of the Holy One will evolve, bringing greater spiritual illumination or realization.

Understand, the “hidden light of Da’at” is the light of awareness - greater and greater awareness, and it is spiritual illumination or enlightenment; hence, the “light of knowledge” (da’at, gnosis).

As we consider the repentance of the tzaddikim we may recall the need to release attachment to clarity and aversion to confusion, for necessarily confusion comes before a new and greater clarity, and there is a descent to a lower grade before there is an ascent to a higher grade, and the higher the ascent the lower the descent. In this regard we may recall that the Messiah first descended into the hell realms before ascending into the heavens and Supernal Abode; the same is true for all souls in this play of conscious evolution, and running and returning, a regression always proceeds progress and repentance is necessary.

As you have said, sister, with this evolving enlightenment in the Messiah there is an increasingly greater power of manifestation. This is reflected in all of the wonders, healings and exorcisms Adonai Yeshua performed, and yet more it is reflected in the resurrection and the events associated with it; there is a greater manifesting power as our soul awakens and our spiritual realization increases, wonderworking power, healing power, blessings power, the power of the Messiah and Holy One with us - Emmanuel. Praise God!

These are a few more thoughts I can share with you this morning.

May the Holy One bless you and keep you! Amen.

Shalom Aleichem!
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Re: The Repentance of Tzaddikim (Matthew 3:2)

#4 Postby Elder Sarah » Sun Nov 01, 2015 9:10 am

Shabbat Shalom!

Thank you Tau Malachi for sharing this beautiful teaching!

I am taken up by a few ideas within this. One direction of contemplation has returned me to an experience recently in Continuum, our celebration of the Feast of the Blessed Dead. The other direction takes me to a teaching found in the Gates of Light (Sha'are Orah), in the chapter on Yesod.

Returning from the work community took up on Friday night I am very struck by a question of this repentance of Tzaddikim. Particularly it stands out that perhaps we may view a Tzaddik's ability to guide souls in the afterlife as this same ability to engage repentance? This statement stands out in this regard,

Each and every day tzaddikim move from perception to perception, and from grade to grade of consciousness and intelligence, and arriving at a greater perception and higher grade they repent of their previous perceptions and grades, for they become aware of the imperfections and impurities in them, and passing from perception to perception, and grade to grade, they let go of the previous perception and grade, and turn towards the new perception and grade, following the movement of the Holy Spirit leading their soul in ascent. The tzaddikim understand that the Holy Spirit - the Spirit of Truth (Ruach Amet), leads souls into all truth, and illuminates the

It seems this ability to recognize the need for repentance is a similar ability to remind souls there is a greater possibility present, a possibility that had not been considered. What prevents repentance is an ignorance that does not see there is something greater in store, this ignorance limits our relationship with God, our ability to ascend grade to grade.

I am also intrigued by the mention of Shabbat and the Day of Rest. In the Gates of Light, chapter on Yesod, Rabbi Gikatilla
speaks a beautiful mystery regarding Shabbat. In his exploration on the subject of "God resting on the seventh day" there was an insight that this rest is something of a embrace of creation. Almost as if this rest is a way the Holy One indwells all of creation, for creation is included in the six days. The work of creation feels this work of repentance, each day a shattering and a re-forming. Though, the power of this, which feels as you have pointed out, is the Light of the Infinite (Or Ain Sof. I am understanding this Holy Light to be that which powers creation and is yet within and behind creation. Is it correct to say, as one can fully engage repentance, hence creation, one then comes into union with the force that moves creation, which is a force that rests upon and through creation, Shabbat?

May many abide in Awe and Wonder in your Holy Mysteries Holy One of Being!

Shalom!
Elder Sarah

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Re: The Repentance of Tzaddikim (Matthew 3:2)

#5 Postby sheryl » Sun Nov 01, 2015 10:04 am

Shabbat Shalom, Dear Friends!

I am ever so grateful for this teaching on repentance (teshuvah) and for the insights that our sisters have offered.

Praise to Imma Gadol, who prepares us and gifts us with greater understanding!

With what you have shared, Tau Malachi, I am hearing teshuvah anew. Like with many spiritual terms, greater understanding has flowed when they are considered to be verbs instead of nouns. Before, teshuvah was thought to be a singular action in response to wrong thinking or doing. But now I am seeing teshuvah as an ongoing movement that we might enter into.

A teaching by the Perfect Tzaddik comes to mind. When a group of Pharisees and Sadducees approached for baptism, he responded: Bear fruit worthy of repentance (teshuvah). Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham.

As you have shared above, Shabbat and teshuvah are comprised of the same Hebrew letters and so are intimately connected at their essence, and so it comes to mind to ask since eternal Shabbat exists outside of time and space, in timeless eternity, can we say that this same energy when in time eternity is teshuvah? And so joining in the energetic movement of Shabbat while in time and space is joining in the energetic movement of teshuvah? Thus our work during the six days is teshuvah, time eternity, our rest, Shabbat, timeless eternity?

The Perfect Receiver and the Perfect Giver also come to mind, and so can we say that the movement of teshuvah is associated with the Perfect Receiver, the fulfillment of teshuvah is the Perfect Receiver? And Shabbat the joining of the two?

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

With gratitude for Tzaddik and Community,

Sheryl

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Greater Knowledge

#6 Postby Elder Gideon » Sun Nov 01, 2015 10:53 am

Shabbat Shalom!

May the blessings of St. Lazarus guard and guide all souls willing to conscious return to their Source!

I'm enjoying the question Elder Sarah is raising, "As one can fully engage repentance, hence creation, one then comes into union with the force that moves creation, which is a force that rests upon and through creation, Shabbat." In this, I hear her asking of the plane of Teshuvah which pre-exists Creation. We'll remember from Jewish midrashim how the maggidim-angels protest the creation of the Human One, that they will sin and rebel and even degrade Creation. Hashem responds, "But I have fashioned Teshuvah from before Creation." This implies that Teshuvah is the innate purity within everything and everyone, pre-existing everything and everyone. By this pre-existent reality indwelling all, beings have the means of returning to God, even after grievous ignorance and regret.

As Elder Sarah links Teshuvah with Shabbat, Sister Sheryl further associates that of Shabbat in time with that of Shabbat outside of time as this plane of Teshuvah. By our remembering and keeping Shabbat holy, we align eternal and temporal Shabbat. This is a perfect point to inquire of another implication in midrashim regarding Shabbat as the tikkune-mending of the Fall. We'll remember that the Human One was created on the eve of the first Shabbat and partook of the fruit of knowledge prematurely that same eve. Unlike Elohim, who rested on the First Shabbat (Genesis 2:2), the Human One never came to that same rest and reintegration of Shabbat. Oversimplified, this is fundamental to why we remember and keep Shabbat as holy, for this mends and reintegrates what happened on the eve of the First Shabbat. In other words, remembering and keeping the continuum of Shabbat is humanity's most essential act of teshuvah-repentance.

As Tau's so helpfully drawn out how Tzaddikim engage ceaseless teshuvot, I'm reminded of the Divine Name associated with Tiferet: YHVH Eloah-ve-Da'at: LORD God of Knowledge. This knowledge at Tiferet is what is revealed of the Supernals as Da'at: Habad. While there's no end to this knowledge, no ground, no final arrival, Tzaddikim always strive for greater revelation of the hidden light of Da’at, and more so, they always strive to reach into the Holy Light beyond, seeking to draw something of the Holy and Supernal Light into the world, and in so doing, through the mercy and grace of the Almighty (Shaddai), they become as a sun or star shining in this world - a radiant presence in the Spirit of God (Ruach Elohim).

St. Paul speaks of these same exhaustless teshuvot when he describes, For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known (1 Corinthians 13:12). I likewise hear the Perfect Master likewise describe No one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins (Mark 2:22). New knowledge cannot be held by same frame of knowledge. St. Paul says as much, as for knowledge, it will come to an end.

I ask then how the breach of the first Shabbat, mended by our weekly continuum of remembering and keeping Shabbat, is interacting with this mystery of the ceaseless teshuvot of Tzaddikim?

Gratefully,

Elder Gideon

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Re: The Repentance of Tzaddikim (Matthew 3:2)

#7 Postby Tau Malachi » Sun Nov 01, 2015 11:03 am

Grace and peace to you in Messiah Yeshua, the Perfect Tzaddik!

There is something more that can be said concerning the repentance of the tzaddikim, and of all who engage in the work of the tzaddikim.

Listen and hear, and understand! The eyes of a tzaddik are closed to the world, and they fast from the world, but their eyes are open to heaven and God, and they receive their nourishment from heaven, “heavenly bread and fine wine,” the shefa and ruhaniyot of the Sefirot, joined with influxes of the Light of the Infinite. Thus, Adonai Yeshua said to his disciples, “I have food to eat that you do not know about” (John 4:32).

This is the way of Shabbat, the day of rest, we fast from the world, and close our eyes to the world, opening our eyes to heaven and the Holy One, merging with the Queen of Shabbat and the Lord of Shabbat, the Messiah; in this we remember and keep the Shabbat holy, and we are arrayed in beauty and holiness, and through the good grace of the Lord of Shabbat and Shekinah we may taste the Eternal Shabbat, and glimpse the Eternal Shabbat while as yet in this world, in time-eternity. Praise the Lord!

The fruition of repentance is complete self-nullification, and in this one is no longer the doer, but the Messiah and Holy Spirit are the doer of all good works; thus, engaging in repentance, engaging in their work during the days of work - action, the Holy Shabbat becomes manifest in those days with the tzaddikim, and when the Holy Shabbat dawns on the seventh day of the week their soul is carried in ascent and they may gaze in the Supernal Abode and experience something of the Eternal Shabbat, or the World-That-Is-Coming.

You see, this is not so removed from us, but rather our Lord (Adonai, Yahweh) is with us, the Holy Shekinah rests upon us and the kingdom of heaven is ever near - Holy Shabbat is ever near!

Whenever you engage in repentance, fasting from this world, closing your eyes to this world, and you open your eyes to heaven and God, in that very instant something of the Holy Shabbat is manifest with you, the kingdom of heaven has come near - you become aware of it within and all around you. If this is your way during the days of work, just imagine the experience of the day of rest, the Holy Shabbat!

What the holy and enlightened ones, the tzaddikim are doing, we are to do, for having received our anointing we are strive to be and become tzaddik - a righteous one and true priest of the Most High (Elyon).

If you must, use your fingers to close your eyes to the world, and as you do pray and ask that the Spirit of God opens your inner eye so that you may see and know heaven and God, and perfect your cleaving (devekut)!

May God bless you in this way! Amen.

Shabbat Shalom!
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