Vanishing in Shabbat

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Elder Gideon
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Vanishing in Shabbat

#1 Postby Elder Gideon » Sat Sep 29, 2018 11:30 am

Shalom Tau Malachi:

You will take up this taunt against the king of Babylon:
How the oppressor has ceased!
How his insolence has ceased!
(Isaiah 14:4).

In a recent study of Isaiah with more emphasis on its Hebrew, I was fascinated by how the Jewish Publication Society turned this word ceased for How the oppressor has vanished.

Ceased is from the family of words translating shabbat שָׁבַת (Strongs H7673) which also denotes rest and desisting from labor, but also to bring to an end, even exterminate. What's remarkable in my hearing is how the JPS translation chose vanish: shabbat figures for vanishing, passing away in the One.

Clearly, we have an interpretation of the do-er and self vanishing. I am eager to hear how this might contribute to another nuance of what we mean by the Day of Rest and the station of passing away in the One.

Gratefully,

Elder Gideon

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Re: Vanishing in Shabbat

#2 Postby Tau Malachi » Tue Oct 09, 2018 11:19 am

Blessings to you in God Most High and the Anointed of God - Messiah!

As we know, in the Holy Gospel, Adonai Yeshua challenges religious authorities concerning what it means to remember and keep the Holy Shabbat, challenging the outward religious observance devoid of the inward spirituality. He teaches that the Shabbat is made for the sake of the human being, not the human being for the Shabbat, and more so he teaches that the Son of Humanity - the perfect human being, Messiah, is ‘Lord of the Shabbat.’ At the same time he also teaches that remembering and keeping Shabbat is integral to the realization of the kingdom of heaven, and that if we do not ‘fast from the world’ and ‘keep Shabbat holy’ we cannot enter into the true kingdom of heaven. If we consider the array of teachings he gave concerning the Holy Shabbat we find that the remembering and keeping of Shabbat is completely inward in his understanding of it, though indeed the inwardness of Shabbat will transform the outward life of that Holy Day of the week.

The insight from looking into the various translations of the Hebrew for Shabbat speaks volumes and opens the way for numerous lines of contemplation. The association of cessation with Shabbat does indeed imply a ‘passing away’ in the Holy One. This is the intention and the wisdom of Shabbat, and remembering and keeping Shabbat seems especially crucial in modern times in the midst of an unenlightened society of never ending hyperactivity and vain entertainments. Unless an aspirant on the Gnostic Path will set aside at least one day of the week to go within, to turn away from the world and turn fully to God, taking up deeper prayer, meditation and contemplation, and engaging spiritual fellowship, joined with a basic continuum of daily prayer throughout the week, in the midst of all their busy-ness how shall any aspirant reach into higher stations and states, let alone experience an actual self-realization in the Messiah and Holy One, or intimate nearness and oneness with God Most High? Truly and faithfully remembering and keeping Shabbat is essential to any hope of significant progress in the refinement, evolution and realization of the soul, or the experience of greater nearness to God and oneness with God.

Shabbat provides us with the opportunity to go within and go deeper still, the opportunity for deeper prayer, deeper meditation, deeper contemplation - a deeper communion in the Divine Presence, Holy Shekinah, Holy Spirit. As we know, the dwelling place of the Messiah and Holy One is in our heart, and it is in our heart that God unveils and discloses Godself; but, for the Messiah and Holy One to enter and indwell it the heart must be emptied of everything that is other than the Messiah and Holy One - all otherness must cease, be brought to an end. Essentially, you must turn away from creation, creatures - including yourself - and turn to God completely, and must empty yourself of yourself so that the Holy Light and Spirit of God might fill you, and move with, in and through you. Then God may engage in unveiling and self-disclosure, and God may remove your human attributes and set into you Divine Attributes, qualities of the Messiah and Holy One, and the Holy Spirit may uplift your soul in ascent into higher stations and states.

Considering ‘vanishing,’ understand that in order for revelations of God to occur, especially revelations of the Inner Being of God, and more so the Essence and Nature of God, there must be a removal of all images, all thought forms - concepts of creation and God, and every other sort of image in heart and mind; all images must be dissolved, they must vanish. Only then can there be a true and clear revelation of the Inner Being of God, or the Essence and Nature of God - something of the ‘Great Vision,’ and that revelation will be from God to God in the inmost part of the soul; hence in Oneness.

We may consider the meaning of Shabbat as ceasing or vanishing through contemplation of the practice of union with partzuf and union with tzaddik. Consider this. In the first stage of the practice of union with partzuf in the fruition of prayer and meditation the image of the partzuf dissolves, vanishes, merging with the initiate, blessing and empowering the initiate in himself or herself. In the second stage with the fruition of prayer and meditation the image of the initiate dissolves, vanishes, the initiate ‘passing away,’ merging with the partzuf beyond him or herself. Then there is the third stage of union with partzuf, which is the perfection of union, when in the fruition of prayer and meditation, as the holy partzuf - unified with the holy partzuf, there is a complete ‘passing away,’ complete dissolution, vanishing, into the ground of pure being - the Clear Light Nature. As we know, it is from this state that the ‘Great Vision’ may arise, revelations of the Inner Being of God Most High, or the Essence and Nature of God Most High, the Absolute Light.

Here we can share an open secret. The three stages of the practice of union with partzuf correspond with three levels of the inward remembering and keeping of the Holy Shabbat - the day of resting, cessation, vanishing in the Holy One.

There is more that can be said regarding these mysteries of the Holy Shabbat. For example, the possibility of experiencing the reality of the Eternal Shabbat, but this seems enough at the outset of the contemplation.

In closing I’m inclined to point out another, very wild contemplation that naturally arises. As we know, at the conclusion of creation, following the creation of the Human One, it is written that on the seventh day God ‘rested.’ From this, of course, is the hallowing of the seventh day, the Holy Shabbat, a day on which God rested and on which the Human One is to rest. I’m delighting in this contemplation, joined with the contemplation above!

Shattering all idols may we turn away from the world, creation, and turn to God Most High, and worship and glorify God Most High, seeking no other! Amen.

Shalom Aleichem!
Tau Malachi
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Ecclesia Pistis Sophia

Marion
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Re: Vanishing in Shabbat

#3 Postby Marion » Mon Nov 26, 2018 3:41 am

Shalom Tau Malachi and Elder Gideon!

Thank you for this wonderful contemplation, and it's many mysteries.

Tau Malachi, you said:
"Here we can share an open secret. The three stages of the practice of union with partzuf correspond with three levels of the inward remembering and keeping of the Holy Shabbat - the day of resting, cessation, vanishing in the Holy One."

I was wondering if more may be said of these three stages of union with partzuf as they relate to Shabbat?
May we contemplate the first stage of Shabbat: the day of resting, as simply refraining from engaging in the world, and activities of the world?
The second stage: cessation. May this be understood as a state where there is no thought other than the One?
The third stage: vanishing in the Holy One. May we understand this stage as a state where there is no difference between oneself and God? Where God's will becomes ones own?

I was also wondering about this word, vanishing, ceasing or Shabbat שָׁבַת.
A contemplation arose of vanishing in Oneness or twoness, as in the moment of death or dreamless sleep. If there is complete oneness, then when the self vanishes, there is still awareness when the person has realized themselves as inseparable with the Holy One, and is no longer attached to name and form. However, if there is a perception of separation, the vanishing becomes nullification, as we've explained elsewhere. It feels like in Shabbat, we are practicing a greater and greater vanishing in the One, and in this, it feels like we are preparing to have a good death. As Yeshua taught, we die as we have lived: "have you looked into the beginning so that you may know the end?"

Holy one, may you increase our knowledge and understanding in the One! Amen.

Shalom Aleichem,
Marion

Tau Malachi
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Re: Vanishing in Shabbat

#4 Postby Tau Malachi » Sun Dec 02, 2018 10:44 am

Grace and peace to you in Hayyah Yeshua, the Risen One, the Lord of Shabbat!

First there is something to be said, a mystery of divinity, deification, in the Messiah - Supernal Grace. Understand, a divine person, a deified person, remains completely human according to their nature, both in body and soul, but at the same time they are entirely the Holy One both in body and soul, the Word and Holy Spirit indwelling them, radiance of the Supernal Crown, Holy Light, pervading and enshrouding them, shining from within them. Thus, truly, they are human and divine, a God-man, God-woman, if you will, who inwardly is completely supernal and divine, and yet is fully in this world, incarnate in the flesh. This is the great mystery of the salvation, enlightenment, that is in Messiah.

Now, there is something more I wish to share. As we know, the Gospel of Thomas teaches us that the ‘sign of the Living Father’ in us is ‘movement and rest.’ This, exactly, is the experience of one who embodies the fullness of the Divine Presence, Holy Shekinah, the Word and Holy Spirit. When at ‘rest’ there is a vanishing of other, distinction, there is no other, there is only the Divine Presence; but then in ‘movement’ there is the appearance of other, the holy person and the Holy Shekinah. In the embodiment of the fullness of the Divine Presence there is a continual and natural fluctuation of this rest and movement, which if we read the gospels closely we will see happened with Adonai Yeshua, and so necessarily will happen even more profoundly with us. So there is this play of vanishing in the Oneness of the Messiah and God Most High and reappearing as a distinct and individual emanation, and this, as Adonai Yeshua teaches, is the ‘sign of the Living Father’ in us, manifest in us as the indwelling Messiah, the Word and Holy Spirit.

So, then, concerning the correspondence of union with partzuf and the vanishing of the Holy Shabbat, corresponding with the first stage, the Messiah appearing as you, this would be keeping Shabbat, fasting of the world and embracing the Queen of Shabbat as a distinct and individual emanation of the Messiah, the ‘Lord of Shabbat.’ The second stage, you appearing as the Messiah in body of glory, this would be remembering and keeping Shabbat as in heaven or the World-To-Come, the glimpsing, tasting, of the Eternal Shabbat. In this there is distinction of the individual and no distinction, in between ‘movement’ and ‘rest’ in a manner of speaking. Finally, then, there is the third stage, ‘vanishing’ in complete unification with the Clear Light, Light of the Infinite and Eternal One, and in this is the ‘remembering and keeping’ of the perfect Primordial Shabbat - the Shabbat of ‘no more return,’ or ‘divine rapture.’ Hence, the stages of union with Holy Partzuf correspond with various dimensions of the Holy Shabbat, in this world, in the World-To-Come, and beyond in the Holy One - Primordial and Supernal Being.

The ultimate rest is in the One - Yahweh Achad.

I can say no more.

May the Lord and Queen of Shabbat bless you on this Holy Day, and may you be a blessing to the people and land you are in! Amen.

Shabbat Shalom!
Tau Malachi

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Ecclesia Pistis Sophia

Elder Gideon
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Shema and Partzuf Meditation

#5 Postby Elder Gideon » Sat Dec 08, 2018 7:35 pm

Shalom Tau Malachi:

I'm grateful for Marion's question and your response, for it inspired another question based on these phases of remembering and keeping Shabbat.

I'm hearing and feeling another dimensionality of the kavvanot of the Shema that I'd never considered in light of the development of partzuf meditation:

"Shema Israel": One sees the Kingdom of Heaven spread out upon the earth: the Messiah appearing as you.

"YHVH Elohenu": One's heart gathers all spread out upon the earth: you appearing as the Messiah in body of glory.

"YHVH Ahad": One and all gathered in their heart together dissolve: vanishing in complete unification with the Clear Light.

Shema is such an integral expression of worship in Shabbat that it somehow feels like a partzuf meditation of the One! Is this consistent with what you've taught?

Gratefully,

Elder Gideon

Tau Malachi
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Re: Vanishing in Shabbat

#6 Postby Tau Malachi » Sun Dec 09, 2018 10:53 am

Grace and peace to you in Hayyah Yeshua!

In the mystical kavvanot associated with the Shema in our Christian Kabbalah the Holy Partzuf is the Risen and Ascended Messiah, that or it is ones own soul in body of glory taking up the divine action of a Holy Tzaddik, Holy Apostle in the Body of the Messiah - the Apostle being ‘heart’ of Anointed Community, the Messiah being the ‘head’ of Anointed Community. As you know, these kavvanot correspond with the three stages, or levels, of Union with Partzuf, and they correspond with the mystery of the divine rapture and ascension of souls, an invocation of rapture and ascension culminating in union with the Clear Light Essence, the Light of the Infinite One. This, of course, is ‘perfect rest,’ or ‘complete repose,’ and corresponds with the realization of the bornless nature of the soul in Yahweh, the Eternal One.

Now as we know, save when this is enacted at the time of death, there is a play of ‘running and returning,’ and as is known, it is from the state of oneness with the Clear Light that the Great Vision of Melchizedek arises, and there is a full and true generation of the Threefold Body - pure emanation from the Infinite Light.

This corresponds with “Your kingdom come, Your will be done, on earth as it is in heaven” in the Lord’s Prayer, for such is the full realization and manifestation of the kingdom and will of God Most High (El Elyon), and this corresponds with the inmost remembering and keeping of the Holy Shabbat among gnostics, the knowers of God (El, Elohim).

As you no doubt intuit, this very running and returning as taught in these mystical kavvanot of the Shema is a direct manifestation of the power of Yahweh Shaddai; corresponding with direct influx of Supernal Grace, so corresponding with this pure emanation from the Infinite Light, Clear Light Essence - Essence of God Most High, as with the sending of the Messiah, the ‘Lord of Shabbat.’

Vanishing in Shabbat, so the Lord of the Holy Shabbat appears and the Queen of Shabbat, the Holy Shekinah, is manifest in full glory and power - the kingdom come in fullness! Praise God!

May the glory and power of the Holy Shabbat, Shekinah of Yahweh, shine brightly in this world today; may the Holy Light of the Risen Messiah radiate throughout the world and may many be gathered into the Body of the Messiah, and so enter into the kingdom of heaven with us! Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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