Yeshua Heals A Man Born Blind (John 9)

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Mark Daniel
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Yeshua Heals A Man Born Blind (John 9)

#1 Postby Mark Daniel » Tue Jul 12, 2016 7:57 am

Blessings and Light of the Holy One upon you all!

I have been reflecting on Adonai Yeshua’s healing of the man who was born blind found in the Gospel of St. John, and would like to share a few insights and pose a few questions for consideration.

Here is the passage:

As he walked along, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. We must work the works of him who sent me while it is day; night is coming when no one can work. As long as I am in the world, I am the light of the world.” When he had said this, he spat on the ground and made mud with the saliva and spread the mud on the man’s eyes, saying to him, “Go, wash in the pool of Siloam” (which means Sent). Then he went and washed and came back able to see. The neighbors and those who had seen him before as a beggar began to ask, “Is this not the man who used to sit and beg?” Some were saying, “It is he.” Others were saying, “No, but it is someone like him.” He kept saying, “I am the man.” But they kept asking him, “Then how were your eyes opened?” He answered, “The man called Jesus made mud, spread it on my eyes, and said to me, ‘Go to Siloam and wash.’ Then I went and washed and received my sight.” They said to him, “Where is he?” He said, “I do not know.”


First, I feel there is more to the blind man than might be expected. The man is described as a beggar. Blind and begging. But to be poor is also how the beatitudes suggest we begin the Way (to be poor in spirit). Although the apostles focus on the possible negative karma of the mans name and form, there is also something to be said about the mans soul that has merited this grand encounter with Christ, and has allowed the conditions to be met for a Great miracle to occur! Is this not the mark of a very special soul?

I find it particularly inspiring also, that instead of clearing the eyes directly the Master mixes saliva and dust, making mud, and places it on his eyes. A companion here noted that some people who experience blindness might enjoy at least some sensitivity to light. The mud then would obscure what little light might have been available to the man. His blindness becoming darker still. It's hard not to think of the St. Thomas logion regarding the disturbances one encounters when they begin seriously seeking (just before they are amazed!). Of course these obstructions turn out inevitably to be just the right conditions and lessons needed to set us free! And so while the scene has become darker for the man, the obstructions of the illness are now in a state where they can be worked with - they can be washed away (with personal effort). I find so much truth in this scene! Is this not exactly like the energetic 'squeeze' we sometimes feel when meeting a true and holy Tzaddik, in which the poisons and karmic sediment begin spontaneously rising to the surface in their presence? These encounters can be uncomfortable, to say the least, but the poison must come out in order to be purified.

Then the blind man is sent to clean himself. I hear in this that the miracle of encountering the risen Christ in our lives is not that our problems will immediately come to an end, but instead that we will begin to know our own power to move in the world with holiness and skillfulness and love. Awakening is not the end of the work, but the very beginning.

And also the man is told to go to a body of water whose name means “sent”. This echoes Adonai Yeshua’s instruction to the apostles, “as the Father has sent me, so I send you”. Sending them for what? To take up their cross, to follow in the Way, to share the Light they have received, to offer healings, to impart blessing, to perform wonders all as El Elyon determines. To follow in this Way is to perform tikkune. And not only are the people the apostles meet healed, but the apostles themselves are increasingly made perfect. To heal is to be healed after all.

I wonder then if there was a hidden instruction given to the blind man, a more involved direction for how he might go about opening his eyes after this encounter? Perhaps this special soul was ‘sent’ as the other apostles were sent - to do good works, to enact charity and loving-kindness, to share the Light he has received from this blessed encounter. How else do these energetic transmissions take root in our lives if it is not through our wise actions, thoughts an speech - our embodiment of the blessing? I would like to think that the blind man travelled for some time, finding others who were blind and helping them to see. Only to return home at the end of his pilgrimage a changed, and indeed an awakened, being. Interestingly, according to the gospel, when he returned home even his close neighbors no longer recognised him. Praise God for the deep transformative powers of such encounters!

I hope these few reflections might be of some interest, and spark some wise discussion about this beautiful and powerful healing!

All my love to you all!


Mark Daniel-

Tau Malachi
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Re: Yeshua Heals A Man Born Blind (John 9)

#2 Postby Tau Malachi » Fri Jul 15, 2016 9:05 am

Grace and peace to you in Messiah Yeshua, our Redeemer!

These are beautiful insights you have share and each is a delightful contemplation that draws out something of the spiritual wisdom in this passage. This story, in truth, holds deep esoteric mysteries and has much to teach us, so I’m inclined to share a few teachings that arise as I contemplate it this morning.

The disciples express a clear knowledge of the gilgulim, the reincarnation of souls, and the karmic continuum of souls, and generally speaking their assumption would often be correct, such illness and misfortune often reflects the karmic continuum of a soul, or the karmic matrix into which they have incarnated. In general, in the unenlightened condition, souls are compelled into incarnation by their karmic continuum, similar to the experience of the arising of dreams from the unconscious, and being born into this world they enter into a collective karmic matrix, corresponding with the karmic continuum of their family, their society, their generation, and the time and place they are born. Most often the karmic matrix into which souls are born has a resonance with the karmic continuum of their soul, and these are interwoven and become expressed as the circumstances, situations and events a person encounters and experiences in life, whether auspicious or inauspicious. Thus, within and behind illness and misfortune very often there is a need for the tikkune, mending of the soul, whether at the level of the outer aspects of neshamah, or ruach, or nefesh, and only then is true healing accomplished, the karmic cause being resolved. That the disciples have knowledge of this implies that this was an integral part of the teachings of Adonai Yeshua to his disciples, and here we must note that he did not correct their belief in reincarnation and the karmic continuum of souls, but rather he corrected their assumption about this man who was born blind from birth, sharing that something very different was happening with that individual.

As souls evolve and awaken, and experience an ongoing spiritual realization, there is naturally the generation of merit, or positive karma, shifting the balance of the karmic continuum of the soul, and likewise, there is a progressive transcendence of the karmic continuum of the soul, so that instead of being driven into incarnation through an unconscious karmic compulsion, or the play of self-grasping, desire and fear in ignorance, souls enter into incarnation with conscious intention, the desire to serve the kingdom of heaven and labor in the harvest of souls, or to enact the will of the Most High (Ratzon Elyon). When the desire of a soul to incarnate is a conscious intention and desire to enact the will of the Most High, and their motivation is the love of the Eternal One (Yahweh) and compassion for souls bound up in the gilgulim, in effect they are sent by the Eternal, for their will is in submission to the will of the Eternal, and in this the will of the Infinite and Eternal becomes their own will. Such are souls of higher grades, lesser and greater Tzaddikim, and they arise in every generation and will continue to do so until the end-of-days.

Entering into incarnation, naturally, as with any soul that enters here, these holy ones enter into the karmic matrix and the klippot, the husks of impurity of this world and the flesh, and they take something of the sin, or negative karma of the world and souls that are in it upon themselves, and often times this may include apparently very severe or inauspicious circumstances, such as was the case with this fellow who was born blind and who lived as a beggar. Such circumstances are not karmic in the typical sense, and they do not reflect a need for the tikkune of the soul, but rather they are something of the collective karma and the tikkune of the world a soul of a higher grade has taken up, and likewise it is an action for the tikkune of the World of the Sefirot, the greater realization of the kingdom of heaven or greater revelation of the Infinite and Eternal One.

Now there are Tzaddikim who are revealed and Tzaddikim who are concealed, Tzaddikim whose mission and work is done openly, and many may recognize that they are a Holy Tzaddik, and Tzaddikim whose mission and work is done in secret, and few, if any, may know that they are a Holy Tzaddik; these latter are hidden Tzaddikim, and in any given generation there are more hidden Tzaddikim than revealed Tzaddikim, for a majority of the divine actions of the Holy Spirit are done in secret in this world, this world being the place of the greatest concealment of the Infinite and Eternal.

According to the testimony of Adonai Yeshua, the man born blind from birth was a hidden Tzaddik, sent by the Holy One to reveal the works of the Almighty (Shaddai), a radical healing that required great faith and devotion, or perfect cleaving (devekut), something only a soul of a lofty grade would be able to muster in such severe and inauspicious circumstances. We may say this, however, because of the story of his healing that has now been passed down through many generations, along with people who witnessed his healing, or who received his testimony of the healing power of the Messiah, the faith of many others has been increased by hearing this story so that, here and there, souls of lower grades have been able to receive a radical healing, believing in the presence and power of the Almighty embodied in Messiah Yeshua. Thus, this hidden Tzaddik opened that way for many to be healed, and correspondingly the tikkune of many souls and their return to the Infinite One.

Consider this. This man was a hidden Tzaddik, and he lived as a beggar, and as such he was supported by the kindness and charity of others, and although the people who showed him kindness and gave charity to him were likely unaware that he was a Holy Tzaddik, nevertheless they supported and gave charity to a Holy Tzaddik and in so doing generated the corresponding merit, or positive karma, shifting the karmic continuum of their souls, and they received the blessings from the Holy One and the angels of heaven. This well reflects how, through various circumstances, hidden Tzaddikim labor for the salvation of souls and uplift souls in return to the Eternal, all in the wisdom of skillful means, doing whatever it takes to heal and enlighten living spirits and souls.

Here we may add that hidden Tzaddikim do not only labor to uplift the souls of human beings, but the souls of all creatures, and not only those that are visible, but invisible spirits as well; in fact, there are hidden Tzaddikim whose entire spiritual work is virtually completely in the inner dimensions, laboring for the redemption of spiritual entities that are not seen or known by most ordinary individuals. As perhaps you might imagine, such Tzaddikim are the most concealed of all, and often might be thought of as “crazy,” or at least very strange and eccentric. In this, perhaps, we may understand that this story of the gospel only gives us a slight hint concerning hidden Tzaddikim, and their ways and works in the Spirit of God.

Now concerning the healing of this fellow, first we must note that Adonai Yeshua engages in this healing on the Shabbat, as with some other healings recored in the gospels, and although the Pharisees propose that he violated the Shabbat, in reality it is human interpretations fashioned by religious authorities that his actions nullify, not the essence or intention of the commandment to remember and keep the Shabbat Holy. First, the commandment concerning the Holy Shabbat corresponds with Hesed, the Loving-Kindness or Mercy of the Eternal, and understanding this healing on the Shabbat is a direct expression of the foundation of Shabbat in Mercy; but more so, the very intention of Shabbat is the healing of souls, or tikkune of souls, the ultimate manifestation of which is their reintegration with the Light of the Infinite, and therefore healing is a deep remembrance of the holiness of Shabbat, certainly so! Also, the intention of the Holy Shabbat is the return of souls to God, and such a wonder on Shabbat would naturally uplift souls in return to God, the witnessing of the great and awesome power of the Eternal One being a greater call of souls to return than any preaching with words. There is, of course, something more, for this healing was the work of God in that man, and it was the presence and power of the Almighty in Yeshua Messiah that healed him, that man and Yeshua together enacted the will of the Most High, and as such they did nothing, but the Spirit of the Eternal moved with, in and through them and accomplished this work, this wonder! Praise God!

What Yeshua does, moving with the presence and power of the Almighty (Shekinah of Shaddai), is very curious, and very revealing of the way of healing. As we know the Perfect Tzaddik was able to heal with conscious intention alone, or through speaking his intention, or through the laying on of hands, and most often he did nothing more than this, but here he chose to act through an outward gesture, gathering dirt, making mud and applying it to the closed eyes of that man, then sending the man to a pool to wash it off and receive his healing. In so doing he means to provoke the question of what the Shabbat truly is and what it means, as much as to reveal the authority and power of the Lord of the Holy Shabbat, the Messiah. There is, though, something more, for the dirt he gathers is like the matter composing the physical body, and the spit added to it to make mud and form it is like the subtle body and vital soul (nefesh), which holds the body together and animates it. Thus, this outward, talismanic action implies a reformation of the subtle body and vital soul within and behind the physical body, which brings about reformation and healing on a cellular level of the physical body. The spit of Messiah Yeshua also indicates that this is accomplished through an influx of the light of the Living Word into the subtle body and vital soul. This is exactly how such healing takes place, there is a healing of the subtle body and vital soul, which brings about a corresponding healing of the physical, restoring vitality to the physical body.

Contemplating this healing, or any healing the Master performed, let us remember that the ultimate healing is not in the physical body, but is beyond the physical body; the greatest healing that can be gifted a soul is the transference of consciousness at the time of death, and the full reintegration of the soul with the Light of the Infinite. Any movement of spiritual healing, however, may contribute to this, for with any healing of the subtle body there is an increase of light in the subtle body and a movement towards the generation of a body of light, the spiritual body of the resurrection.

There is something more that we can say about this healing, and teachings of the healing art associated with it. This man of God unlikely needed this outward gesture, but most likely this was done for the sake of others, agitating some, uplifting others, all as ordained in the Most High. At times, however, although a Tzaddik or gifted healer may bring healing through a simple conscious intention, or through praying over a person and laying on hands, something more is needed for the sake of the person, to bolster their faith so that they can receive the healing power of God, or to bring about a shift in the karmic continuum of their soul through their own actions in a co-labor for their healing, which will allow them to receive their healing from God. Thus, indeed, a Tzaddik or gifted healer may use outward gestures and talismans for healing, and may give instructions to a person seeking healing to take specific actions, co-laboring to bring about their healing and completing the movement, helping the person open fully to the healing power of God, the Holy Light and Spirit of the Infinite One.

In closing there is something more that we can share about hidden Tzaddikim. Most often hidden Tzaddikim do not know that they are a Holy Tzaddik, but rather they are also hidden from themselves, unaware in their person that they have been sent by God, but they have great faith in God and seek God, and have love and compassion for others, and an innate desire to do what is good and true, fully living according to their faith, which as we know is “accounted to them as righteousness.” Of course, in a certain respect, this is true of all Tzaddikim, in general they do not think of themselves as a Tzaddik, they do not glorify themselves, but seek to serve the kingdom of heaven and God in self-abandon, seeking to glorify God, the Infinite and Eternal One.

May we open to the Spirit of the Lord (Ruach Yahweh) and receive our salvation, our healing and enlightenment from God (Elohim)! Amen.

Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Tau Malachi
Site Admin
Posts: 5681
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: Yeshua Heals A Man Born Blind (John 9)

#3 Postby Tau Malachi » Sun Jul 17, 2016 9:34 am

Grace and peace to you in Messiah Yeshua, Adonai!

As we welcome the Queen of Shabbat and abide with her, there is another teaching I’m inclined to draw out from this passage, one that might ground it in our own experience and life, our own spiritual practice. It is a message for this Shabbat that the Spirit has placed into my heart this morning.

This man was sent by God so that the works of God could be revealed through him, and if this man, how many more souls, men and women, were sent by God for the sake of the revelation of the Messiah and the tikkune of the world, the salvation of the world? In truth, there were many, an entire matrix of souls of higher grades that entered into incarnation with Yohanan the Baptist and Adonai Yeshua for the revelation of the works of God in them, and as witnesses and messengers of the Gospel, the Living Word, and as laborers in the harvest of souls, as light-bearers, healers and peacemakers. If this fellow was a soul of a higher grade, how much more so the close disciples, companions, of the Perfect Tzaddik, the Messiah? As Yeshua reveals the truth of this man as one sent by God, predestined to serve the kingdom of heaven and the Lord in this way, so he is revealing something to his disciples, that they are souls of lofty grades who were also sent by God, predestined to receive the full anointing with the Holy Light and Spirit of God, and to serve as Anointed Tzaddikim (Holy Apostles), revealed Tzaddikim. Indeed, who else would have been able to receive his call, leave their former life behind and follow him without question or turning back, and who else could receive the outer, inner and secret teachings of the Gospel and the full influx of the Holy Light and Spirit?

Now, understand, if anyone is able to receive the Light Transmission and communication of the Holy Spirit from a Tzaddik, then they were sent by God into this incarnation so that the works of God might be revealed in them, and they were predestined to it before they were born; likewise, those who are able to draw close to a Holy Tzaddik and become companions are given to the Tzaddik by the Holy Spirit, for such bonds of love can only come from the Spirit of God and no other. Thus, if a soul is able to draw near and sojourn as a companion with a Tzaddik and able to enter into Anointed Community, they were sent by God for this, not for their own sake alone, but for the sake of others and the world in their generation; they were sent to take up the spiritual work of their Tzaddik and Community; certainly so!

This goes further still, for when we receive the Messiah - the Anointing, wherever we go, whatever we do, God is with us and we are, in effect, sent by God so that in that place, in that activity, the works of God may be revealed through us and and we may uplift souls to God, bearing light, healing and peace; if we walk with the Lord, if we walk in beauty and holiness, aware of the Messiah and Holy Spirit in us, and following in the Way, so we are the “light of the world,” as Adonai Yeshua teaches us in the Beatitudes.

As we sojourn in this life, we should seek our direction from the Spirit of God (Ruach Elohim), and wherever we go, whatever we do, we should go and take action as one sent by God, aware that God is with us, not from the ego, or a klippah of pride and arrogance, or self-righteousness, but in spiritual humility, in complete surrender, taking pride in the indwelling Messiah and Holy Spirit as the doer, not in ourselves as the doer; hence, going as a messenger who is like the wind, or a minister who is like a flaming fire, moved and enlightened by the Spirit of God, and nothing apart from the Spirit of God.

This is divine pride, spiritual self-worth, joined with spiritual humility, and it is good, so that we might be bold for the Lord, and bring glory to the Most High, serving the kingdom of heaven with passionate faith and devotion, and good works, letting the works of God be revealed in us and through us, all as God wills, all as the Lord ordains.

As we remember and keep the Shabbat holy, it is good to remember this, and good to receive the double portion of soul that is gifted to us on Shabbat when we cleave to the Queen of Shabbat, the Holy Shekinah of the Lord of Shabbat, Messiah Yeshua. What is the double portion of soul? A greater influx of our holy neshamah, our heavenly soul that has been sent by God! Praise God!

O Holy One, send us where You will, and we will go and we will do, not our own will, but Your will, just as our Elder Brother, Yeshua Messiah, has done! To You be the glory! Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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