Empowerment of the Anointing (Isaiah 43:1-2)

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Tau Malachi
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Empowerment of the Anointing (Isaiah 43:1-2)

#1 Postby Tau Malachi » Mon Jan 23, 2017 2:21 pm

Empowerment of the Anointing (Messiah)

“Do not fear, for I have redeemed you; I have called you by name, you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you” (Isaiah 43:1-2).

This is a fabulous promise of empowerment and protection, and as you might imagine there are layers of interpretation of these verses, much secret wisdom gleaned.

First there is something to say concerning those who receive true initiation. They were called and they were chosen, and they were redeemed before they received their initiation; they were touched by the Spirit of God, faith was kindled in them, and so they sought God and sought to return to God, and they were guided by the Spirit of God to the place and time of initiation. Thus, they were redeemed, they were called by name, and they belong to the Lord and to the Anointed Community to which they were given by the Spirit, certainly so!

Understand, there are those who seek initiation, but who were not called and were not chosen, who are lacking true faith, and so they are not redeemed. Going down into the waters of baptism, there are those who rise up and receive nothing; likewise, there are those who, receiving something of the light transmission - fire of the Spirit, do not receive, but who turn away, as though “burned” by it, or who continuing to love the darkness and cleave to the darkness, are consumed by that fire, or shattered by it, experiencing judgment instead of mercy. Then there are those who seek initiation, who indeed are called and chosen, and who have actual faith, and so they are redeemed. Going down into the waters and rising up they are not overwhelmed, and rising up from the waters they receive their anointing, and when they receive the Holy Light and Spirit, it is a great blessing and mercy to them, and they delight in it, rejoicing in the Shekinah of the Messiah.

Thus, on one level this promise speaks of initiation, the anointing, and the mystery of those predestined to it, the mystery of how souls are set upon the Path of Return by the Spirit of God, given to Anointed Community by the Spirit of God - this divine action of the Spirit of God (Ruach Elohim) is redemption, the eventual enlightenment and liberation of the soul being assured, all as ordained in the Eternal One (Yahweh).

There is also this truth: “Many are called, but few are chosen,” and we may inquire what this means. Many are called by name, and in truth it is the will of God, the desire of God, that all should be gathered into Godself and return to God, the True Light; many are called by name, but they must hear the call and answer the call, and sojourn in the Way, and so in hearing, and answering, they chose God, and they are chosen, they are gathered into the Infinite Light. In the Messiah - the Anointing, there is a Sanctuary of Grace, but we must choose to enter and abide in that Holy Sanctuary, we must invite and welcome the Messiah and Holy Spirit, and we must engage in an active and dynamic surrender, self-offering, to the Lord, co-creating the conditions in which the Spirit of the Lord can take up her full divine action; then the full power of Supernal Grace, Supernal Mercy, becomes manifest, and through the indwelling Messiah and Holy Spirit we are redeemed. Praise the Lord!

This is one level of interpretation of these verses, but naturally there are others, and they are intimately connected.

“Passing through waters,” or “through rivers,” and not being “overwhelmed,” this corresponds with direct influxes of the Holy Sefirot, and the spiritual powers of the Holy Name (Yahweh, Yeshua). Until a woman or man receives their anointing they cannot receive direct influxes of the Sefirot, for they would be overwhelmed by them, not resembling the Divine Attributes, but receiving their anointing, so there is a generation of image and likeness - resemblance to the Supernal, and so a spiritual woman or man - one who is anointed, can receive direct influxes of the Holy Sefirot. Until a woman or man is anointed they can receive indirect influxes of the Sefirot - or impure influxes (klippot), but not direct influxes, for truly it is the Messiah and Holy Spirit within and person that forms the image and likeness of the Supernal One in them and that is able to receive direct influxes of the Sefirot. Thus it is through the anointing, the reception of the Spirit of God, that this becomes possible.

Concerning “walking through fire,” understand that this corresponds with the reception of the direct influx of the Supernals; but also, as you may recall, “fire” corresponds with the threshold or barrier at critical points in the ascension of souls through the heavens. Therefore, along with the empowerment to receive direct influxes of the Holy Sefirot, so also the reception of the anointing empowers souls to ascend through the heavens and find rest in the Supernal Abode; indeed, for the Messiah and Holy Spirit uplift souls in ascent and bring them into true rest - the Great Liberation.

Now as we know, “water and fire,” this corresponds with the spiritual power of the heavens and the hells - seven heavens and seven hells, and as we also know and understand these heavens and hells are not enlightenment and liberation, but correspond with the gilgulim, transmigration of souls, through inner dimensions in the afterlife; enlightenment and liberation corresponds with the ‘eighth heaven,’ the eternal realm that transcends the play of heaven and hell, light and darkness, good and evil. Passing through the waters, walking through fire, this corresponds with the empowerment of soul to transcend the heavens and hells, empowerment for the Great Liberation.

These are a few layers of interpretation of these verses. There are others, but this seems enough to begin a contemplation of the secret wisdom hidden in them. If God wills it perhaps something more might be drawn out over time, or not; all as God wills it, all as is good for us - Amen!

Yeshua Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
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Born From Above

#2 Postby Elder Gideon » Fri Jan 27, 2017 10:32 am

Feast Day Shalom, Tau Malachi:

I baptize you withwater for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. (Matthew 3:11, Luke 3:16)

I'm grateful for your finding and teaching on this beautiful verse from Isaiah. Initiation is what I immediately heard in reading and considering the imagery of water and fire, recalling what Yohanan has to say of the baptism in the "Holy Spirit and fire."

The principles of waters not "overwhelming" and fire not "consuming" are more than metaphors, as in my experience they point respectively to Mercy and Severity which are both incredibly intense to endure. Apart from an anointing, I would have been overwhelmed. So I ask of the anointing of the Holy Spirit: Is this not the deep awareness of emptiness, of Ain? Apart from this, waters do overwhelm and fires do consume. But to abide in the awareness of what balances, integrates, and at the same time transcends these forces is implied by one's anointing: Tiferet, the 'dry land' of the Third Day which synthesizes this flux. What more may be said of the relationship between the anointing, the redemption, that empowers one to endure extreme Mercy and Severity as the initiation Holy Spirit?

Gratefully,

Elder Gideon

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Re: Empowerment of the Anointing (Isaiah 43:1-2)

#3 Postby Elder Sarah » Sun Jan 29, 2017 8:36 am

Shabbat Shalom!

Praise be the Holy Spirit who reveals such mysteries!

I am very intrigued in this contemplation by the ideas of redemption, initiation and the ability to no be overwhelmed. First, in regards to redemption I am hearing something new pertaining to the idea of being guided. It was said, "They were called and they were chosen, and they were redeemed before they received their initiation; they were touched by the Spirit of God, faith was kindled in them, and so they sought God and sought to return to God, and they were guided by the Spirit of God to the place and time of initiation."The guidance to the moment of initiation is very mysterious. We teach in the tradition the moment of initiation of Baptism is an outer form of the inner initiation of Light Transmission. If I understand clearly, Baptism, Anointing and the Wedding Feast, the three actions that take place in the outer initiation have an inner correspondence with the Laying on of Hands, Radiant Holy Breath and Mystical Word that transpires in the reception of Light Transmission. What is intriguing about this overlap is the timelessness in it, that the two moments seem to encompass one another. Can we say, in a mystery, the guidance toward this moment of initiation is a guidance toward a inner part of Soul where the inner form of this initiation has already happened? May we hear redemption as an act of return?

Along these same lines the process of redemption seems a process of purification where overwhelm may be eventually translated into Holy Awe and Wonder, into a pure call in to the mystery. I heard in recent conversation that this process corresponds to the development of the Subtle Body, a Body that begins to embrace and arise from more and more subtle realms of consciousness. I am intrigued then by the transition points of water, rivers and fire in this development and how this development is a journey beyond yet at the same time a return. In this, as Elder Gideon is drawing out, can we we say "dry land" has much to do with a grounding in these various subtle realms and because of this grounding the ability to transition becomes available? This reminds of the teaching of the journey through the heavens, it is said that in order to even transition to the "next" heaven one must be able to imagine it even exists. Can we say this is also part of the development of the Subtle Body, that to even expand into more and more subtle realms of consciousness one must be able to first even imagine that realm exists. Is this part of not being overwhelmed?

Holy One let us pray many this day are taken up by your Holy Awe and Wonder, abiding in Joy in your endless mysteries!

Shalom,
Elder Sarah

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Re: Empowerment of the Anointing (Isaiah 43:1-2)

#4 Postby Mark Daniel » Sun Feb 05, 2017 10:22 am

But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. For I am the Lord your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Ethiopia and Seba in exchange for you (Isaiah, 43:1-2).

The wisdom shared in this stream of posts has been especially powerful, and particularly beautiful, for me! Praise God, and wise community for this ongoing offering!

I am drawn to the reference to Jacob and Israel at the beginning of the passage.

On first pass I heard this as a reference to the redemption of both the individual (Jocob) and the community (Israel). But with the son of Isaac having both names Jacob and Israel, I feel there must be something here about two aspects of the individual being redeemed.

Rabbi Isaiah Horowitz in Generations of Adam points out that Jacob and Israel can refer to the murky-outer and pure-inner aspect of the body. Tau Malachi reveals a similar relationship between the two names while revealing mysteries of the line: “How fair are your tents, O Jacob, your dwellings, O Israel!” (Numbers 24:5). Here, as I understand it, Jacob and Israel are associated with the subtle inner body of light and the outer body and nefesh, and also the inner and outer aspects of Tiferet.

There Tau writes:

There are two aspects of Tiferet, a lower, outer aspect, and an upper, inner aspects, and so also this is true of ruach, our spirit or intelligence, Jacob and Israel correspond with these two aspects.

And also,

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

I wonder what these wonderful insights about the deeper meanings of Jacob and Israel as inner and outer aspects might offer to our present discussion about redemption? I feel also that there is an important relationship between these inner and outer aspects and the two layers of purification - water and fire - discussed above, and would appreciate help clarifying this intuition?

I pray for, and give great thank to, any clarity that might come!


My love to you all! My gratitude to you all!

Mark Daniel-

Tau Malachi
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Re: Empowerment of the Anointing (Isaiah 43:1-2)

#5 Postby Tau Malachi » Wed Feb 08, 2017 10:31 am

Grace and peace to you in Yeshua Messiah!

“But now thus says Yahweh, he who created you, O Jacob, he who formed you, O Israel…"

This connotes Tiferet, which stands in between Hesed and Gevurah, or Mercy and Judgment, and harmonizes them and unites them; fire and water may be understood as Mercy and Judgment, and so indeed the capacity to not be overwhelmed by the force of Mercy or Judgment, and likewise the capacity to unite Mercy and Judgment, or Yahweh and Elohim. When we receive our anointing, and specifically the full influx of the Holy Spirit, we are empowered with Mercy and Judgment - the power to release and retain sin or negative karma; hence, the fullness of Rehamim-Compassion (Tiferet).

Now as we know the word for “heavens” is shamaim, which implies water and fire, and receiving our initiation, anointing, truly we shall not be overcome by the powers of heaven, but rather the powers of heaven are joined with us - “images of the angels,” and we walk in beauty and holiness - the “good company of the Holy Shekinah.” Indeed, for as we have discussed elsewhere concerning the creation of humankind in the image of Elohim, all spiritual powers of heaven and earth - the entire matrix of creation, have been imbued into our soul; when we receive our initiation, anointing, and the soul awakens, so those powers in our soul may be actualized and realized, and embodied.

As the Gospel teaches we are baptized with water and the Spirit - water and fire, purified by living waters and consecrated by fire, the Spirit of God; and so we are reborn from above, from heaven, and we bear the authority and power of the kingdom of heaven as ordained by El Elyon, the Supreme. The Spirit of God, of course, comes through the Messiah, corresponding the Jacob, Israel - Tiferet.

“Many are called, but few are chosen,” indeed! Many receive their initial anointing, or experience of light transmission, but do not co-labor with the Holy Spirit to bring their initiation to its fruition, they do not labor for the greater realization of their soul, the full generation of nefesh elokit (godly soul) and the cultivation of their ruach (human and divine intelligence), and therefore do not draw out the light of their neshamah (heavenly soul, divine nature). When we receive our initiation, anointing, our soul is stirred within us and awakened, but we must engage in the work of salvation and co-labor with the Spirit for the realization of higher and higher gradations of soul, or nefesh, ruach and neshamah.

As is known, it is neshamah and the inmost aspects of our soul, yechidah (unique essence) and hayyah (living essence), that is inseparable from the spiritual powers of heaven and the Supernal Abode; thus ultimately we labor for the realization of neshamah, for in this is the enlightenment and liberation of the soul in the Messiah.

Integral to this is the cultivation and realization of nefesh and ruach - the vehicle, as it were, for the embodiment of neshamah. Thus, we labor for the realization of nefesh-ruach-neshamah of nefesh, and nefesh-ruach-neshamah of ruach, for it is through this that we are able to reach into neshamah, which holds the full power promised in these verses - the powers of heaven (enlightenment).

As we know, our supernal zelem, image, is associated with neshamah, and so also our true spiritual name, and it is neshamah that is already redeemed, already anointed with the spiritual powers of heaven and the palace of the Messiah, the Supernal Abode.

In terms of the experience of an expansion of consciousness, or an ascension of consciousness, this is the cultivation of outer and inner ruach, which the opens to neshamah; in this is the realization of Supernal Habad - wisdom, understanding and knowledge.

The very nature of not being overwhelmed or consumed is the Wisdom of Ain, the realization of the Ain Nature of all that arises and appears; in this realization one abides free from attachment or aversion, free from self-grasping, and there is only the radiant display of the Holy One, radiance of the Supernal Crown - nothing but the Supernal One.

These were a few thoughts I was inclined to share this morning.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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