Creation For The Sake of the Messiah (Colossians 1:15-20)

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Creation For The Sake of the Messiah (Colossians 1:15-20)

#1 Postby Tau Malachi » Thu Feb 25, 2016 2:15 pm

Creation For The Sake of the Messiah

“He is the image of the invisible God [El, Elohim], the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers - all things have been created through him and for him” (Colossians 1:15-16).

You may recall an esoteric reading of the first verse of Genesis by Jewish sages who rearrange the letters to read “for Abraham” and who teach that the entire creation was for the sake of Abraham - Tzaddikim; likewise, as we know, it is said that the Holy Light of the first day of creation is “stored up for the righteous” - Tzaddikim. This is true, for the intention of creation is the human one and the awakening of the human one, the conscious unification of human beings with the invisible God, the Infinite; hence, the original intention is the generation of Tzaddikim, holy and enlightened ones.

The fruition of this righteousness, this enlightenment, is the Messiah - the anointing with the Holy Light and Spirit of God; and the Messiah, and all who receive this anointing, become the image of the invisible God who is spirit.

Here we may recall a mysterious saying of Yeshua Messiah, “Before Abraham I am”; and in this we may understand the perfection of Tzaddikim, the full enlightenment and liberation of souls, as Ratzon Elyon, the will of the Supreme in creation; from the very outset of creation the coming of the Messiah was ordained, and the entire purpose and movement of creation is the coming of the Messiah, the realization of the true kingdom of heaven, or kingdom of God (Malkut of Atzilut).

“For in him all things in heaven and earth have been created…”, and, “all things have been created through him and for him.”

The entire matrix of creation is in the Messiah, and the entire matrix of creation, the heavens and earth, and all powers in them, come into being through the Messiah and for the Messiah; in this we may understand that something of the Messiah is in all things, and that in their inmost essence and nature all things are the Messiah - all things are emanations of Holy Light and Spirit of the Infinite in their inwardness. Thus in all things, visible and invisible, on earth and in heaven, the Messiah is being realized and embodied, and as the Messiah is realized and embodied so the matrix of creation becomes manifest as the image of the invisible God, the True Light.

Here in this passage, just as in the prologue to the Gospel of St. John, the Messiah is cited as the agent or vehicle of creation, and the Messiah is cited as distinct from God, and yet as inseparable from God; in that we live and move and have our being in the Messiah, and the Messiah indwells us, we are also agents or vehicles of creation, co-creators with the Holy One. As we receive our anointing, therefore, we are called to act as conscious co-creators, enacting the will of the Messiah and Holy One - creating according to the will of God, and laboring for the perfection and completion of creation, or the Second Coming of the Messiah; hence, we labor for the realization of the Messiah in all things, the salvation of all (Kol).

You will notice that various great spiritual powers, angelic and archonic are mentioned, all being created in the Messiah, through the Messiah and for the Messiah; when we enact the will of God, creating in life as God wills, laboring for the fulfillment of creation as God wills, all spiritual powers move in harmony with us, the divine powers are increased and strengthened, and the archonic and demonic powers are diminished and weakened, subjugated to the Messiah and kingdom of heaven or brought into cessation.

The passage in Colossians continues:

“He himself is before all things, and in him all things hold together. He is the head of the body, [Anointed Community]; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of the cross”
(1:17-20).

Now Yeshua Messiah, our Elder Brother, is the firstborn of a new humanity, supernal and divine, and through him the great influx of the Holy Light and Spirit of God has entered into humanity and the matrix of creation, stirring and awakening the Spirit within all things, revealing the Messiah and God within all things; he is the head of the Anointed Community, and indwelling the spiritual Community of Israel, each individual member, so the Community as a whole and each member is the vehicle of the anointing, and we are to embody the Spirit of God in full just as he did, and labor for the reconciliation of all things in creation to God through an ongoing self-offering, giving all that we are and all that we have to the service of the kingdom of heaven and for the return of living spirits and souls to God, the Infinite One.

Essentially, rather than a vicarious salvation, we are all called to the work of salvation and to enact something of the rite of ransom that brings peace - the full cessation of the cause of sorrow and suffering, and evil; in Yeshua Messiah we receive our empowerment for this Great Work, and it is the Messiah and Holy Spirit in us that will accomplish it.

This passage stirs a grand swirl of contemplations, but this seems enough for the moment.

O Holy One, may many this day receive the revelation of your image in the Risen Messiah and remember their true origin in you, and so return to you (Atoh)! Amen.

Yeshua Shalom!
Tau Malachi
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Redemption

#2 Postby Elder Gideon » Sat Feb 27, 2016 10:58 am

Shalom Tau Malachi:

This teaching of Messiah from Colossians is simply wonderful. I praise Ma for any and all Kabbalah we can draw out of Pauline epistles.

In another discussion of the Supernal roots of the Days of Creation, you speak of Malkut, the Seventh Day, as perfectly fulfilled by Messiah:

Now the Messiah is the Perfect Tzaddik and is Lord of the Shabbat, and it is the Messiah who is able to remember and keep Shabbat in perfection, manifesting the Shabbat in complete holiness, for he is without sin; in so doing there is the full influx of all the Sefirot, Malkut, Shekinah, pouring herself out into the Messiah, the mystery of the Holy Shekinah manifest in her full glory and power, Ani. This is the completion and perfection of emanation and creation, for the perfection of Shabbat is manifestation of the Eternal Shabbat - an infinity of light and life, which was the original intention of the Infinite One in creation.

We'll recall from a discussion approaching Winter Solstice last year that to Elohim is attributed mysteries of Creation and to YHVH is attributed mysteries of salvation from a teaching in Exodus 18:1: Jethro, the priest of Midian, Moses’ father-in-law, heard of all that Elohim had done for Moses and for his people Israel, how YHVH had brought Israel out of Egypt. I hear in these Divine names the respective work of Creation and Merkavah. St. Paul is drawing upon such deep imagery and teachings of Ma'aseh Bereshit, the Work of Creation, as prophesying Messiah. I'm hearing through the passage you've quoted from Colossians that Ma'aseh Merkavah, the Work of the Chariot is the redemptive work of Messiah.

Parallel with this, and forming a question for your guidance, I'm noticing all over again the most glaring difference between Genesis 1 and 2. In the first chapter, it is Elohim who is described creating everything culminating in the Seventh Day, the Shabbat. In the second chapter, it is YHVH Elohim who is described in greater detail creating the Human One, but because of the fall, there's no culminating Shabbat.

As this teaching of Colossians is one of many preeminent examples of St. Paul's teachings of Christ and Creation, I wished to know more how we may regard Genesis 1 and 2 in light of Messiah. How accurate is it to regard Genesis 1 as Ma'aseh Bereshit and Genesis 2 as Ma'aseh Merkavah, understanding the Work of the Chariot as redemptive, healing, and integrating?

Gratefully,

Elder Gideon

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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#3 Postby Elder Sarah » Sun Feb 28, 2016 10:22 am

Shabbat Shalom!

Abiding in much gratitude for the sharing of these teachings, Praise to the Mother Spirit who illuminates her mysteries!

In contemplation and prayer this morning I was drawn to Psalm 8, upon reading it appears something being asked in the Psalm relates very well with the idea of creation coming into being for the sake of the Messiah. David asks,

"When I look at your heavens, the work of your fingers, the moon and the stars that you have established: what are human beings that you are mindful of them, mortals that you care for them?

David further ponders,

"Yet you have made them a little lower than God, and crowned them with glory and honor. You have given them dominion over the works of your hands; you have put all things under their feet, all sheep and oxen. and also the beasts of the field, the birds of the air, and the fish of the sea, whatever passes along the paths of the seas."

Perhaps this same question that David is asking here, "What are human beings that you are mindful of them?", is a question we all ask in one way or another. The very asking of this question seems to point to the pervasive feelings of lack that most human beings face. Yet, through asking this question, it is as though David comes to the solution in Messiah, "You have given them dominion over the works of your hands."It feels as though this is the solution we all search for, knowing somewhere deep inside that this is why we have come. This search in the depths of our consciousness is where I would link this contemplation to something Elder Gideon is sharing, the contrast between the works of creation and the works of the chariot. I have heard this spoken of as the works of building a vehicle and then getting in the vehicle to drive it. To connect back, I hear the work of asking God of the worthiness of human beings is as the work of creation, and then the acknowledgment and enactment of "Being crowned in glory and honor" is as the work of the chariot, the work of enacting the manifestation of Messiah on the face of this earth.

I come to a question here if in fact we can hear this Psalm in this way? and what more may be said of the shift from asking of this worthiness to enacting what is worth while? a shift from feelings of lack to enacting fulfillment?

O Lord, our Sovereign, how majestic is your name in all the earth!(Psalm 8:9)

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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#4 Postby Bevan » Mon Feb 29, 2016 6:25 pm

Shalom Tau Malachi and Elders!

I am drawn in wonder to the mystery of Messiah for I am deeply grateful for the spiritual self worth held in this Word. It is beautiful how Abraham and Yeshua represent our place in this unity of Messiah. You mention Yeshua’s statement “Before Abraham I am” pointing to “the full enlightenment and liberation of souls”. This is very new to me for it includes instead of separates.

The words “anointed” and “anointed community” stood out in this post, for this is what a Christed-one is and is a part of. You also say, “As we receive our anointing”, implying what you have stated elsewhere:
There are, indeed, those who have received the Holy Light and Spirit, and those who have not, and yet, the Spirit is within everyone - lest they would have no life or existence, but there is this great influx, this true awakening, true anointing, and this changes everything … http://www.sophian.org/forum/viewtopic.php?f=10&t=3426&p=15970#p15950
Through the anointing one becomes a part of a new humanity of which Yeshua is the firstborn.

Is anointing an ongoing experience for those who are not fully liberated? Is it an achieved state for those who are fully liberated? It is clear that there is a point when one receives their first anointing and this is the intention in the Threefold Rite of Initiation when the priest says, “May you remember the sign of initiation on your brow; may the threefold flame of faith, hope and love burn brightly in your heart; and may your soul come to fruition in Divine Gnosis – enlightenment and liberation.” I hear a desire of fruition for the initiate for something that is not yet fully realized.

Let the Light of the True Cross, the Supernal Chrism, flow forth,
Into all realms, worlds and universes of the Entirety,
Let all be drawn up in Divine Rapture,
All in the Mystical Body of the Risen Messiah! Amen.
Bevan.

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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#5 Postby Tau Malachi » Sat Mar 19, 2016 2:12 pm

Blessings to you from Adonai, Yeshua Messiah!

Indeed, David’s words express awe and wonder at creation, and deep humility, and yet he speaks of spiritual self-worth, the faithful and elect crowned with glory and honor, and implies their destiny to be uplifted beyond the angels. Again and again it needs to be said that to have faith in the Messiah and the Most High you must have faith in yourself, faith in the good that is in you, faith in the light that is in you, for you are created in, through and for the Messiah, and the inner aspects of your soul are emanations of the Holy Light and Spirit of the Infinite, and in the inmost aspect the Holy One dwells; in fact, the inmost aspect of your soul is so holy that only the Messiah and Most High can enter it, no other can enter it, not even supernal angels.

Here we may say that the very nature of the inner aspects of your soul is the Messiah - the Anointing; thus when we receive our anointing with the Holy Light and Spirit the radiance of the inner aspects of our soul also enter and shine from within us. Truly we are reborn from above, from heaven, and we are children of God, and this is a cause for rejoicing, and for spiritual self-worth joined with spiritual humility; and it is spiritual self-worth that empowers us to engage in a conscious evolution and return to God, the Infinite One.

There is an initial anointing with the Holy Light and Spirit of God, and this stirs and awakens our soul and the power of the Spirit that is in us. Our initial reception of the Holy Light and Spirit is like our conception as we are being reborn from above, and then what follows is something like a gestation, as though we are growing in the womb of the Virgin of Light, nourished and nurtured, as it were, with ongoing influxes of the Holy Light and Spirit, and as we mature we may experience various empowerments from the Spirit. This continues throughout our lives if we abide in our faith and continue in the Way, and we may say that our true rebirth is at the culmination of life when the soul emerges from the body, crossing beyond in the Messiah. If we look into the gospels and do not assume the enlightenment of Yeshua Messiah as a fixed or static state, but fluid and flowing, and dynamic, we will see that the embodiment of the Holy Light and Spirit of God grows and evolves in him as he engages in his spiritual work and ministry; and the same is true for us as we sojourn in the Way, which the author of the Letter to the Hebrews teaches when he writes, “seek always a better resurrection.” This implies and evolving spiritual realization or enlightenment.

Yes, indeed, we may see of the Work of Creation (Ma’aseh Bereshit) in the first cycle of the creation story and something of the Work of the Chariot (Ma’aseh Merkavah) in the story of the human one (Adam) in the garden of Eden, but the entirety of the story from the outset of creation to the expulsion from the garden of Eden is understood to convey mysteries of the Works of Creation, and the story of the human one in the garden is understood to correspond with mysteries of the human one as a co-creator with Yahweh Elohim. The Work of the Chariot is present, though, because as a co-creator the human One is destined to be the vehicle of Yahweh Elohim in creation and fully embody Ruach Elohim, the Spirit of God.

Here we may speak an open secret. First the Holy Chariot is formed by angels, as recounted in the vision of Ezekiel, and as we know in the beginning angels are the agents of creation, weaving creation according to the Word of God - the utterances of Elohim; when the Messiah comes, the embodiment of the Word, and is received among human beings, human beings are uplifted and empowered beyond the angels as co-creators of a new heaven and earth, and the Messiah, and all who receive the Messiah - the Anointing, become the Holy Chariot of Yahweh Elohim, Shaddai, or the dwelling of the Lord God, the Almighty.

Look and see! The name of Elohim appears alone throughout the story of creation, but it is joined with Yahweh in the story of the human one in the garden of Eden; indeed, this indicates the foreknowledge of the sin of Adam and Havvah, and the fall from grace, and the need for redemption - the Work of Salvation, or the coming of the Messiah. Thus, more than the Work of the Chariot the story of Adam and Havvah in the garden of Eden corresponds with the Work of Redemption (Ma’aseh Yeshua), and we may understand a prophecy of the coming of the Messiah and mysteries of the Work of Redemption in the story.

Understand, Judaic Kabbalah teaches of the Work of Creation and Work of the Chariot, mysteries of creation and mysteries of prophecy and ascents of the soul into heaven, not the Work of Salvation, for the Jewish faithful have not received Yeshua Messiah and the Holy Gospel - teachings on the mysteries of redemption, or full reintegration with the Light of the Infinite and conscious union with the Messiah in the Most High. Having received the Messiah and Holy Gospel, however, as Christians we have the teachings of the Work of Salvation, and the Path of Redemption - enlightenment and liberation, is revealed in the story of the human one in the garden and the tale of the fall from grace.

The prologue of the Gospel of St. John, and this teaching of creation in the Messiah, through the Messiah and for the Messiah, corresponds with the foundation of the Work of Salvation, and in the story of the temptation of Havvah by the serpent, and the fall that follows, there is a veiled prophecy of the Messiah. As we know, the word for the serpent, nechash, and the word for the anointed, messiah, both equal 358, and in gematria that they share the same number means that they are one and the same spiritual force, but manifest in polarity, in opposite ways. Thus, using this word for the serpent indicates that “the force that binds is the force that liberates,” and the Messiah corresponds with the uplifting and redemption of this serpent power in return to the Holy One.

When Havvah and Adam ate of the forbidden fruit on the eve of the first Shabbat, partaking of the fruit prematurely it was the fruit of the Tree of Knowledge of Good and Evil - the Tree of Death, rather than the Tree of Life, and according to masters of wisdom when they ate of it and did not remember and keep the Holy Shabbat, the relationship of creation with the Holy One was impaired and tainted, and they brought sin and death into creation and the world. As we know, there is a play of progressive restriction of the Holy Light and Spirit in the process of creation, and a shattering of vessels, and if Adam and Havvah had welcomed the Shabbat Queen, and had remember and kept the Holy Shabbat, and eaten the fruit of that Holy Tree with the Lord of the Shabbat, it would have been the fruit of the Tree of Life to them, the Eternal Shabbat would have dawned, and the vessels would have been rectified, or mended; but all in a great and supreme mystery that was not to be, and the serpent entered and brought about a fall from grace, and Adam and Havvah were expelled from the garden of Eden - the Supernal Abode.

This, of course, was all ordained in El Elyon, for conscious unification of human beings and the Holy One requires a play of free will, and for the actualization of free will there must be an apparent separation and a choice between light and darkness, good and evil; only in this way can there be the generation of a true desire for a return to the Holy One, repentance. Once set into motion, however, the ignorance, the illusion of separation, and the dominion of evil that arises on account of it, is very powerful, and apart from divine intervention souls become bound up in it, unable to escape; thus, there is the need for a redeemer, the Messiah - Yeshua, “Yahweh delivers.”

If creation is in the Messiah, from the Messiah and for the Messiah, then all of this is an integral part of the divine plan of creation from the outset, for only in this way would the Messiah become incarnate, and be received and realized in humanity and the world. Through the Messiah the reconciliation of creation with God - the tikkune of creation, is accomplished, the full embodiment of the Spirit of God (Ruach Elohim) is made manifest; this becomes the generation of a new humanity, and a new heaven and earth - a new creation (or the perfection and completion of creation).

This seems enough for one day.

Shalom Aleichem!
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Work of Redemption

#6 Postby Elder Gideon » Sat Mar 19, 2016 10:59 pm

Shabbat Eve Shalom, Tau Malachi:

May all living beings and souls remember the Great Work, Ma'aseh Yeshua, that redeems all illusions of separation.

The name of Elohim appears alone throughout the story of creation, but it is joined with Yahweh in the story of the human one in the garden of Eden; indeed, this indicates the foreknowledge of the sin of Adam and Havvah, and the fall from grace, and the need for redemption - the Work of Salvation, or the coming of the Messiah. Thus, more than the Work of the Chariot, the story of Adam and Havvah in the garden of Eden corresponds with the Work of Redemption (Ma’aseh Yeshua) and we may understand a prophecy of the coming of the Messiah and mysteries of the Work of Redemption in the story.

I find this essence of your teaching of Ma'aseh Yeshua to be so very motivating, engaging, and involving of my whole self in the spiritual life. All of this work is done here, on the ground, in the trenches and midst of life. For this alone, one has come.

You've made many startling points which are new to my hearing, expanding the Work of Creation (Ma'aseh Bereshit) all the way up to the expulsion from the Garden of Eden. If I'm understanding you correctly, the Work of the Chariot (Ma'aseh Merkavah) overlaps this principle, where we read of the more detailed description of Adam as a co-creator with Yahweh Elohim [...] because as a co-creator the human One is destined to be the vehicle of Yahweh Elohim in creation and fully embody Ruach Elohim, the Spirit of God. Creation was by the agency of angels. When Messiah came to be embodied, he integrated these angelic powers as co-creators of a new heaven and earth, and the Messiah, and all who receive the Messiah - the Anointing, become the Holy Chariot of Yahweh Elohim, Shaddai, or the dwelling of the Lord God, the Almighty.

Then there's this most breathtaking suggestion you make regarding Shabbat Eve and the Tree. When Havvah and Adam ate of the forbidden fruit on the eve of the first Shabbat, partaking of the fruit prematurely it was the fruit of the Tree of Knowledge of Good and Evil - the Tree of Death, rather than the Tree of Life, for they had failed to remember and keep the First Shabbat. It is this forgetfulness that turned the fruit into the Knowledge of Good and Evil. If they had remembered to keep the First Shabbat, and if Adam and Havvah had welcomed the Shabbat Queen, and had remembered and kept the Holy Shabbat and eaten the fruit of that Holy Tree with the Lord of the Shabbat, it would have been the fruit of the Tree of Life to them, the Eternal Shabbat would have dawned, and the vessels would have been rectified, or mended.

We know that the Tree is one in the middle of the Garden, but forgetfulness generates the illusion of two. Through the Messiah the reconciliation of creation with God - the tikkune of creation, is accomplished, the full embodiment of the Spirit of God (Ruach Elohim) is made manifest; this becomes the generation of a new humanity, and a new heaven and earth - a new creation (or the perfection and completion of creation).

I have so many questions based on these few principles alone. To begin, I wish to know how we might further correlate this remembrance of Shabbat with the Tree of Life and the Work of Redemption. I've just never heard these together in this way. I'm also most intrigued to ask further how the Work of Redemption (Ma'aseh Yeshua) is founded upon, and even is the merit of, a sincere continuum remembering and keeping Shabbat. The Savior teaches, The Shabbat was made for humankind, and not humankind for the Shabbat (Mark 2.27). Inside these layers you've distinguished, am I beginning to hear why we celebrate the birth of Creation in Winter Solstice and its redemption, a new Creation, in Spring Equinox?

Gratefully,

Elder Gideon

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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#7 Postby jaclynchorton » Sun Mar 20, 2016 10:15 am

Thank you for the blessing of this dissertation. I am reminded of the Gospel of Thomas, Saying 77:

Jesus said: I am the light that is above them all.
I am the all; the all came forth from me, and the all attained to me.
Cleave a (piece of) wood; I am there.
Raise up a stone, and you will find me there.

Many blessings to you.
Just as Yeshua entered Jerusalem triumphantly may everyone who reads this triumph,

Jaclyn Horton

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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#8 Postby Tau Malachi » Sun Mar 20, 2016 3:09 pm

Blessed are you in the Name of El Elyon, creator of heaven and earth!

Yes, indeed, saying 77 from Thomas conveys the very same truth of creation in, through and for the Messiah, though it provides us with a deeper esoteric contemplation, for in this saying the Messiah is equated with the Light of the Infinite (Or Ain Sof), and with the light of the first day of creation (Or Atzilut), and we are told that this Holy Light is within all things, even in a piece of wood or an insect found under a stone - sparks of this Holy Light are in everything, and the Work of Redemption is the realization and release of these sparks, and their reintegration with the Pleroma of Light (Atzilut, the World of the Sefirot).

First, look and see! The human one, male and female, is created in the image and likeness of Elohim; this is the “First Adam.” When we are told of the formation of the human one as male and female in one body, and the imparting of the breath of the Holy One, imbuing the human one with a living soul (hayyah nefesh), the Holy Name of Yahweh Elohim appears; but at that time there is no mention of the human one as the image and likeness of Yahweh Elohim. Indeed, for the Second Adam - the Messiah, is the image and likeness of Yahweh Elohim, humanity regenerated and redeemed, and in that Adam and Havvah were not able to remember and keep the Holy Shabbat, and were not able to become unified with the Lord of the Shabbat - the Messiah, they did not inherit their true supernal image, and could not manifest a likeness to the Messiah, or Yahweh; they remained in the image and likeness of Elohim and did not attain the image and likeness of Yahweh Elohim.

Understand, Elohim corresponds with Judgment (Din, Gevurah), Yahweh Elohim corresponds with the unification of Mercy (Hesed) and Judgment, which corresponds with Tiferet (Beauty) exalted in Da’at (Knowledge). Thus, as the image and likeness of Elohim the human one was under the dominion of Judgment, and when the human one did not remember and keep the Holy Shabbat Mercy was not unified with Judgment and therefore Judgment came into full effect, the human one and creation falling under the dominion of Strict Judgment. When we are told that the sin of Adam and Havvah brought death into the world and creation, this is Strict Judgment - an amplification of Judgment (limitation, restriction) when the Holy Shabbat was not remembered and kept.

As you may recall the Commandment associated with remembering and keeping Shabbat corresponds with Hesed; hence, the Holy Shabbat is a manifestation of the Mercy of God - salvation. As you may also recall, the seventh day of creation, which is the Holy Shabbat, corresponds with Malkut - the kingdom of heaven, and therefore we may understand the Holy Shabbat and kingdom of heaven inseparable from one another; when we remember and keep Shabbat the kingdom of heaven is made manifest on earth, and something of our soul shines in heaven above, and when we do not remember and keep Shabbat the kingdom of God, in effect, is removed from this world, and something of our soul is removed from heaven above, God forbid!

The Work of Salvation (Ma’aseh Yeshua) is the uplifting of spirits and souls in return to God, an ascension of spirits and souls into the kingdom of heaven, the World-To-Come; but the realization of the kingdom of heaven is its manifestation on earth, the full embodiment of the Spirit of God (Ruach Elohim) - the Messiah. This twofold action, the uplifting of creation to heaven and God, and the embodiment of heaven and God in the world is manifest through the continuum of remembering and keeping the Holy Shabbat. Thus, in the Gospel of St. Thomas we are taught that to enter the kingdom of heaven, or realize the kingdom of heaven, we must “fast from the world” and “keep Shabbat as Shabbat.”

Understand, the days of work are under the dominion of Judgment, but the seventh day - the Holy Shabbat, corresponds with Mercy, the forgiveness of sin, the reconciliation of creation with God and victory over death - eternal life; when we remember and keep Shabbat Mercy is unified with Judgment, and the days of work/creation are established in Mercy, and there is forgiveness, reconciliation (tikkune) and resurrection - the reception of life, the Living Presence of the Messiah.

According to our passage, the reconciliation, redemption, of creation comes through the “blood of the cross,” and as we know the body of the Messiah is the bread of heaven, bread of life, and his blood is the fruit of the true vine, Spirit filled; the body and blood that we eat and drink in the wedding feast is the fruit of the Tree of Life - the light and fire of the full influx of the Holy Sefirot, and through this we are empowered to release and uplift sparks bound up in the darkness of matter and klippot (impure emanations). Indeed, in the bread and wine is the power to subjugate, integrate and fulfill all spiritual forces of creation, on earth and in heaven; hence, the perfection and completion of creation.

If we wish to consider what the fulfillment of creation is, or what the perfection and completion of creation is, it is the reintegration of all with the Light of the Infinite, all returning and being gathered into the Supreme (El Elyon); in a word it is transcendence, full liberation! Praise God!

In the Gospel of St. John we are taught that no one could ascend into heaven but the one who descended from heaven, the Son of Adam (Seth); and likewise, no one could remember and keep the Holy Shabbat in perfection but the Lord of the Shabbat, the Sun of God. Receiving the Messiah - the Anointing, so we are empowered to ascend into heaven and to remember and keep the Holy Shabbat in perfection, not us accomplishing this, but the Messiah and Holy Spirit in us, this Light-presence and Light-power accomplishing it.

If we are willing to the wisdom of the Day of Rest - the cessation of being the doer, the repose of the doer in the Lord, then the Messiah and Holy Spirit become the doer of everything, accomplishing the Work of Salvation with, in and through us.

Here for the moment I will pause, and rest in the Lord, waiting upon the Holy Spirit; to you I will say, Shabbat Shalom - Shabbat Peace! Amen.

May God bless you and keep you!
Tau Malachi

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Elder Gideon
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First Shabbat

#9 Postby Elder Gideon » Tue Mar 22, 2016 8:51 am

Shalom Tau Malachi:

Wondrous what you wrote and shared. I'm most grateful for the many nuances implied, the most outstanding of which regards this relationship between Hesed and Malkut:

As you may recall the Commandment associated with remembering and keeping Shabbat corresponds with Hesed; hence, the Holy Shabbat is a manifestation of the Mercy of God - salvation. As you may also recall, the seventh day of creation, which is the Holy Shabbat, corresponds with Malkut - the kingdom of heaven, and therefore we may understand the Holy Shabbat and kingdom of heaven inseparable from one another; when we remember and keep Shabbat the kingdom of heaven is made manifest on earth, and something of our soul shines in heaven above

As I consider the context of Genesis 2-3, it appears that the failure to remember and keep the First Shabbat lies in the division within the First Adam made into two as Adam and Eve, whom we contemplate as ruach and nefesh respectively. We know this because they aren't together when Eve is drawn to the Tree. In her as the isolation of nefesh from ruach, distraction and forgetfulness may entice. This is precisely what prevented them from remembering Shabbat. You wrote earlier in this post that

if Adam and Havvah had welcomed the Shabbat Queen, and had remembered and kept the Holy Shabbat, and eaten the fruit of that Holy Tree with the Lord of the Shabbat, it would have been the fruit of the Tree of Life to them, the Eternal Shabbat would have dawned, and the vessels would have been rectified, or mended; but all in a great and supreme mystery that was not to be, and the serpent entered and brought about a fall from grace, and Adam and Havvah were expelled from the garden of Eden - the Supernal Abode.

I wish to ask about two interwoven insights. First, I've long understood that Christians celebrate the Sabbath on Sunday honoring the Resurrection of Yeshua. This is simple. But with our Christian Kabbalah, this becomes much more sophisticated for reasons you've already cited above. Because the First Shabbat for Adam and Havvah had neither been kept nor remembered, Strict Judgment entered the world. This opens my hearing differently as to why Saturn (Shabbatai) is the head of the pillar of Severity and the Saturday of the Jewish Shabbat. In the Gospel of Mark, Yeshua is crucified on Friday. Since it was the day of Preparation, that is, the day before the sabbath, (15:42), the women and Joseph of Arimethea hasten to prepare Yeshua's body before Shabbat Eve, sunset of that day. When the sabbath was over, Mary Magdalene, and [Mother] Mary [...], and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb (16:1). Upon finding the tomb empty, they entered and saw a young man, dressed in a white robe, sitting on the right side (16:5). This right side on which he's sitting where the body of Yeshua lay echoes the shift from Shabbat under Judgment to Mercy.

Tandem with this insight is the simplicity with which I now (think) I'm hearing inside your response. Stated directly, it appears that the Shabbat intended for Adam and Eve is fulfilled right here between the Living Yeshua and Lady Mirya. Everything intended for the fulfillment of Creation and the completion of the Human One is in this First Shabbat remembered and kept by Lady Mirya and Lord Yeshua. United with the Lord of Shabbat, Lady Mirya beheld the Tree of Life and partook, bringing redemption into the world as the New Eve!

However near or far from the mark, I wish to ask how the shift of Shabbat from Judgment to Mercy interacts with its fulfillment by the New Adam and New Eve?

Gratefully,

Elder Gideon

Tau Malachi
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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#10 Postby Tau Malachi » Wed Mar 23, 2016 9:39 am

Grace and peace to you in the Blessed Name of the Sun of God!

The entire play of creation, and the entire matrix of spiritual forces within and behind creation, is in the Messiah, and comes into being through the Messiah, and is for the Messiah, and we must understand that while the Messiah was embodied as Adonai Yeshua, the Messiah is not isolate to him, but the Messiah was also embodied as the Magdalene, and through them the Messiah - the Anointing, came to indwell the Holy Apostles - Anointed Tzaddikim, and all who have faith in the Messiah and receive the Messiah, the anointing with the Holy Light and Spirit of God (Ruach Elohim).

According to the tradition Yeshua’s body was laid to rest in the tomb just before Shabbat Eve, and as we know before the resurrection and ascension into heaven Messiah Yeshua descended into Gehenna, or hell realms, preaching the Gospel and delivering souls from their bondage through the great power of the Spirit of God that was in him; if you consider it the Lord of Shabbat brings the Shabbat Peace into Gehenna, and brings illumination, healing and salvation. Countless living spirits and souls were liberated through this divine action, all through the Supernal Grace, Supernal Mercy, brought about by way of the cross - the “blood of the cross.”

In this divine action the full Mercy of the Holy Shabbat becomes manifest - Abundant Mercy, God praying to God for the salvation of souls, and there is a shift in the celebration of the Holy Day from the day of Shabbatai (Saturn) to the day of Shemesh (Sun), representing the full manifestation of Mercy and Compassion, or enlightenment and liberation, in the Risen Messiah. Sunday thus marks the Day of Rest corresponding with a new creation - a new heaven and new earth, and this comes into being through the emergence of a new humanity - the appearance of the Second Adam and Second Havvah (Eve). When Yeshua and Mirya meet and embrace in the resurrection, the fullness of the Risen Messiah is made manifest - the Pleroma of Light (Supernal Abode) is in the world. Havvah was deceived by Nechash and fell into ignorance, the illusion of separation, but the Magdalene was illuminated by the Messiah and acquired Da’at - True Knowledge, and in this was the tikkune, the mending or healing of the vessels broken by the sin of Adam and Havvah, and their inability to remember and keep the Shabbat holy.

Look and see! Once Yeshua Messiah appeared to the Magdalene she was sent ahead to proclaim the resurrection and the coming of the Lord, and on that Holy Day, the New Shabbat, the Lord appeared in the upper room and communicated the fullness of the Spirit of God to the disciples, and with it the full power of Mercy and Judgment - Compassion, as they were ordained and consecrated as Holy Apostles - Anointed Tzaddikim. Through this divine action they partook of the fruit of the Tree of Life in the Holy Shabbat, unified with the Lord of Shabbat; hence, they received eternal life, the realization of bornless being, and on that Holy Day the Eternal Shabbat dawned among them.

Creation is for the sake of the Messiah - this awakening, but also all creation, all creatures, are destined to be gathered into the Messiah and unified with El Elyon, the Supreme; as we tend the continuum of remembering and keeping the Holy Shabbat living spirits and souls are gathered into the Messiah and uplifted in return to the Most High during every Shabbat, and something of the Eternal Shabbat, the true Kingdom of Heaven, is manifest in this world. Therefore remembering and keeping Shabbat is integral to the Work of Redemption, and truly as we do so in this world it is as though we are holding space in heaven for those yet to be with us in the Messiah.

Here we may say that to remember and keep the Holy Shabbat in perfection requires that we celebrate the Shabbat with, in and through the Lord of Shabbat - the Anointing; hence, the perfection of Shabbat becomes manifest through the embodiment of Christ or God Consciousness, in which there is true knowledge and communion with the Holy One, unification with Yahweh Elohim, Shaddai.

This is what the Spirit would have me share today.

May the Holy One bless you and keep you, and may you abide in the remembrance of the Sun of God within you, the Messiah! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

jaclynchorton
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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#11 Postby jaclynchorton » Thu Mar 24, 2016 3:41 am

Tau Malachi,

Thank you for your message concerning the Shabbat and blessings to you this day.
I do have a question concerning implementing the Shabbat in my on life. I am being considered for a contract help desk position at a nonprofit hospital system in Asheville, North Carolina. The problem is the hours of this position are Friday through Sunday (7:30am to 7:30pm). My question is can I perform duties of this position and still keep the Shabbat holy or would it be best to remove myself for consideration during these hours? I am currently unemployed but the same time my desire is to do what right and they eyes of the Holy One of Being.

Thank you in advance for your input,

Jaclyn Horton

Tau Malachi
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Re: Creation For The Sake of the Messiah (Colossians 1:15-20

#12 Postby Tau Malachi » Thu Mar 24, 2016 8:12 am

Shalom Jaclyn,

At times, in some professions, initiates must work on Sunday, so they will honor Shabbat as best they can and do what they need to do. Obviously, if an initiate can avoid working on Sunday because it's our Shabbat they do, but in some cases it may not be possible for a time. It becomes a larger issue if an aspirant is attending an actual Gnostic circle, and keeping Shabbat with community, but an independent practitioner can easily choose a day on which they celebrate Shabbat - the key is a day of rest in the week when we can fast from the world and turn our attention fully towards heaven and God, and engage in spiritual fellowship, contemplation, and deeper prayer and meditation, and perhaps celebrate a special wedding feast, the feast of thanksgiving with bread and wine. In your case that would likely work very well because you are not attending a circle at present. So if you are needing work I'd suggest taking the job and honoring Shabbat on another day, and then perhaps over time you may be able to acquire a different schedule that allows you to have Sunday free.

Blessings to you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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