Word Plays within 'Image' and 'Likeness'

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Elder Gideon
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Word Plays within 'Image' and 'Likeness'

#1 Postby Elder Gideon » Fri Jun 30, 2017 3:52 pm

Shalom!

Then God said, ‘Let us make humankind in our image, according to our likeness(Genesis 1:26).

Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being (Genesis 2:7).

I'm taken by a very surreal series of ideas that are compressed in two accounts of the creation of Adam. The play on the image (tzelem-צֶלֶם) and likeness (d'moot-דְּמוּת) from Genesis 1 joins something with the description of the ground from which Adam is made in Genesis 2. Within image tzelem is tzel, which means 'shadow'. Somehow, image, at least poetically, is comprised of its shadow, perhaps holding the light that casts it. Likeness has even more words: dam, meaning 'blood' and moot, meaning 'to die'; likeness connotes a temporality I did not appreciate before. The principle of likeness between Genesis 1 and Genesis 2 most fascinates me.

We've explored in another post how Adam is taken from the ground, (adamah אֲדָמָה). When I saw a different version of the word for 'dust of the earth,' in Daniel, I recognized a deep relationship with the same word for likeness :

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt (Daniel 12:2).

Dust of the earth (admat אַדְמַת) holds in it virtually the same word for likeness (d'moot-דְּמוּת). It holds the full word for death (moot מוּת) and the word truth (emet אֱמֶת).

This exploration goes and goes for me. The earth-ground in Daniel is the foundation of the likeness of the Human one. To overlay these two words for ground-earth from Genesis 2 and Daniel, there's another lovely dimension:

adamah אֲדָמָה
admat אַדְמַת

The difference between these is the final letter. Tau shared a wonderful mystery regarding this distinction: The ground-adamah ending with Heh is open-ended, moving, changing; the ground-admat ending with Tau is closed, fixed, done, accomplished.

As we consider Tau's teachings on Image and Likeness, this internal play within the words themselves layers dimensionality to an already fascinating and immediate mystery.

May the truth of the ground give rise to the image of our likeness.

Elder Gideon

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Re: Word Plays within 'Image' and 'Likeness'

#2 Postby Elder Sarah » Sun Jul 09, 2017 9:07 am

Shabbat Shalom,

Praise the Holy One for this revelation! Thank you Elder Gideon for drawing this mystery out, it is one that has been swirling in recent teachings of Oneness and the Straight Path. I am especially interested in your connection with Tzalem and the word 'shadow'. In Nefesh HaTzimtzum, Rabbi Chaim Volozhin's Nefesh HaChaim, the Rabbi discusses the idea of "shadow" connected to Psalm 121:5, "The Lord is your keeper; the Lord is your shade at your right hand". The Rabbi here speaks, "God, so to speak, connect to direct the worlds according to the movements and direction of the human ones actions in the lowest [physical] world." In this context, the exploration is detailing shadow in terms of a shadow replicating all that image creating the shadow is doing. The Rabbi continues, "Just as with your shadow, if you play with it, it plays with you. If you cry, it cries"

This is intriguing to me and swirls a beautiful mystery regarding Tzalem. One the one hand, what was quoted above speaks of shadow in a positive light, shadow resembling, one the other hand, we have spoken of shadow in the past as that which conceals the truth of Light. The same word for shadow shows up in Jeremiah 6:4, where I hear something of the concealing aspect of shadow, "Prepare was against her; up, and let us attack at noon!" "Woe to us, for the day declines, the shadows of evening lengthen!". I am curious in this, how this word can both be speaking of the resembling aspect of shadow/shade and the concealing aspect of shadow/shade?

May many this day come into your resemblance O Holy One of Being!

Shalom,
Elder Sarah

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Shadows

#3 Postby Elder Gideon » Fri Aug 04, 2017 4:33 am

Shalom Elder Sarah:

This duality you raise is insightful. There's the shadow of the Presence with us in all we do verses a shadow of ignorance and vulnerability. I've heard a companion recount something of this very mystery in an experience of spiritual practice at night: Where there should have been only one shadow cast by their body in the moonlight, another appeared. This is a chilling awareness that energy is real, positive or negative. May we have fear only of The One and be strong!

Tau's recently reminded us in our studies that our image can go a variety of directions in our experience. Am I moving with the image of myself in nefesh behamit or nefesh elokit? With outer or inner ruach? He's taught something I'm still closely contemplating: The image and likeness of Elohim inherent in each of us is the nature of our soul:

Here we may speak an open secret. ‘Image of Elohim’ implies the power of Elohim, and truly nothing exists apart from the power of Elohim, more so, it implies the spiritual essences of things, and implies the existence, reality, of things, creatures, as they are in God and the Light Continuum, the eternal realm; ‘likeness’ corresponds with things, creatures, in heaven and on earth as they are in themselves, and more so the extent to which they resemble, or realize and embody their supernal image (tzelem), the image of Elohim in them. In this you may understand that something of the image of God is within and behind all human beings, but likeness, resemblance, similitude, is something that we must generate, something we must actualize and realize, and embody. When likeness is generated, actualized and realized, then something of the image of God is embodied and made manifest in this world and in Heaven.

In this I hear that the dual kinds of shadow you're drawing out seem to express likeness. By likeness I am either similar or dissimilar to my image, near or far from my image: my shadow is The One with me or the 'other,' God forbid.

Just last night we learned that one's image either shines through nefesh elokit or is blocked by nefesh behamit according to the mind with which one 'eats.' While the discussion sounds like it's about food, the truth is deeper. What I take in, what I identify with, that I become. By refraining from Nebuchadnezzer's meat and milk, Daniel and his friends retained their nearness to their image, overcoming lions and fire. Their likeness was the shadow of the One with them. But when Nebuchadnezzar went mad and lived as and among wild animals, his shadow was the 'other.'

Something even richer regards how Tau joined our image with the power to weave our narrative. When our life story begins and abides with The One, our shadow is a luminous companion. If my narrative is that of a victim of circumstances beyond my control, my story begins and continues in the 'other': its shadow stalks me. How powerful. My likeness is a shadow cast by my image in The One or eclipsed by the 'other.'

May we let our light shine!

Elder Gideon

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Re: Word Plays within 'Image' and 'Likeness'

#4 Postby Tau Malachi » Fri Nov 17, 2017 12:39 pm

Grace and peace to you in the Holy Light of the Messiah!

This is a wonderful contemplation you have shared, with delightful insights. It stirs my heart and mind, and the soul within me, and provokes a contemplation and teaching.

That the word for ‘image’ holds the word for ‘shadow’ suggests many things. Perhaps you may recall what this world is called and what the World-To-Come is called in esoteric gospels, or “gnostic” gospels. The Gospel of St. Phillip, for example, proclaims this world ‘winter’ and the World-To-Come ‘summer,’ and this implies that this world is a realm of darkness and death, or a ‘shadow land,’ and that the World-To-Come is a realm of light and life, or a ‘light land.’ As those who have experienced something of the light transmission can bear witness, and more so those who have experienced mystical ascents of the soul into the heavens and eternal realm, and those who have had deep near-death experiences, this world is quite literally a world of shades and shadows, while the World-That-Is-Coming is a world of self-radiance, a world of light and supernal glory.

In the heavens, and in the World-To-Come, souls exist in a body of light and are self-radiant, and they shine with the glory of the the divine attributes and divine actions that have made manifest in their incarnations, and the spiritual or supernal realization they have embodied in their lives; there is a radiant ‘image’ of them in the heavens and Supernal Abide, according to the ‘likeness’ they have fashioned through right thought, right speech and right action in their lives. All living spirits and souls have the potential of this celestial and supernal image ‘above,’ but that image must be actualized and realize ‘below’ in this world, and then it becomes realized and manifest ‘above’ in the World-That-Is-Coming.

There is an image above, and an image below, the image above is a self-luminous, self-radiant image - an image of light and supernal glory, and in comparison the image below is like a shade or shadow before that heavenly image, and although there may indeed be light within it that light is virtually completely concealed by the darkness of matter, the material, physical body and existence. Thus, there is an ‘image’ and an ‘image,’ an image of light and life, and an image of shadow and death - darkness and destruction. If, however, a ‘likeness’ of that image of holiness and beauty above is fashioned below, if something of that righteousness and truth, that light and life is enacted and so embodied - realized, then the image below, the ‘shadow,’ may be transformed, translated, into light, and become radiant with glory, or heavenly light and fire.

Indeed, we need only consider our experiences with living tzaddikim in movements of light transmission, revelations of their Body of Manifestation and Body of Glory - moments akin to the transfiguration of Adonai Yeshua before his close disciples on the sacred mountain. In those moments we behold the holy light that is above everywhere here below, and we behold one who is filled and surrounded with Light-presence and Light-power, and we behold everything radiant with light and glory, the light that is concealed, hidden, being revealed and made known to us. Truly, as we have seen and know, it is a literal shift from ‘shadows and shades’ to lights and glories, and it can be so radical, and so shocking, that it may, at times, completely overwhelm us and we may fall unconscious, just as the gospel records of the disciples who were with Adonai Yeshua during the transfiguration, that they became ‘drowsy’ or fell unconscious at a certain point.

As we know, the Holy Kabbalah teaches us that the souls of all humanity where contained in Adam Elyon, the ‘supernal human,’ Adam Ha-Rishon, ‘first human,’ and they all emanate from that One Soul; the ‘body’ of Adam Elyon was spiritual and supernal, formed of celestial and supernal light, image of the Human One of Light. Just as our soul emanates from Adam Elyon, the One Soul, so also we have the potential of a spiritual and supernal body, all souls have a supernal zelem, ‘image,’ and when realized and embodied, when a body of light is generated below, souls are able to ascend through the seven heavens into the Supernal Abode, and they ‘appear’ in the World-That-Is-Coming. Thus, what was revealed in the transfiguration of Messiah Yeshua, and what is revealed in moments of light transmission with living tzaddikim, is the truth, the reality, of all souls as they are in the Supernal Abode and Holy One - the ‘Light Continuum,’ or ‘Pleroma of Light.’

Although, at times, we may speak of the sin and the fall of Adam and Havvah, as though the “fall,” the involution of souls, was not predestined at the outset of creation, in truth the involution of souls into the gilgulim, cycles of transmigration and materiality, was destined from the very beginning and is necessary for the realization of souls and their ‘image’ and ‘likeness,’ their full individuation and realization of conscious union with the Holy One. All in a great and supreme mystery it is this “fall,” this descent and involution of souls into incarnation, that brings forth the realization of the Messiah - full embodiment of the Divine Presence of the Supernal One, and so a greater glorification of the Supernal One.

This is hinted at in the inclusion of the word for ‘shadow’ within the word for ‘image,’ the realization of the spiritual and supernal image through involution, incarnation, in materiality - the ‘shadow of that image,’ or the ‘shadow image.’ In this process, though, quite naturally there is this play of sin and death - darkness and destruction, as souls pass through countless incarnations in the cycles of their evolution and realization, but there is also mercy and grace, and repentance, and there is the intervention and revelation of the Divine and the Path of Return - the Great Exodus, Great Ascension; hence, there is redemption, salvation, in the giving of the Holy Torah and revelation of the Holy Gospel, the coming of the Messiah - the anointing with the Holy Light and Spirit, or Light Transmission. It is all as ordained in El Elyon, the Supernal One, the Supreme, all according to Ratzon Elyon, the will of the Supreme.

This is one contemplation, one teaching, the interconnection of ‘image’ and ‘shadow’ points to, but there is another teaching concerning the ‘image’ and ‘shadow’ of the Holy One it points to, and specifically with regards to Shaddai, the Almighty. That is another contemplation, teaching, however, and what has been shared is likely enough for one day. If God wills it, perhaps we can take up this other contemplation another time. May God bless us to do so!

May the Holy Shekinah, Holy Spirit, reveal to you your supernal image, may you be blessed to gaze upon the image and likeness of the Eternal God (Yahweh Elohim) on the Throne of Glory, which appears as the image and likeness of Human Being of Light! Amen.

Shalom Aleichem!
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Re: Word Plays within 'Image' and 'Likeness'

#5 Postby Tau Malachi » Sat Nov 18, 2017 12:04 pm

Greetings and blessings in Hayyah Yeshua, the Risen Messiah!

As I shared in my previous writing there is another teaching that is central to the contemplation of ‘image’ and ‘shadow’ interconnected, one that in fact dovetails with the teaching that has already been shared very well.

It is drawn from the first verse of Psalm 91, which reads: “You who live in the shelter of the Most High (Elyon), who abide in the shadow of the Almighty (Shaddai)…”

Here the word shadow connotes shelter, sanctuary, like the shade of a great tree on a hot summer day that shelters from scorching heat and light of the blazing sun, such is the ‘shadow of Shaddai,’ a filtering, as it were, of the Infinite Light of Elyon and the ruhaniyot and shefa of the Sefirot - influxes of the Divine Attributes, a shielding souls from the direct influx of the Supernals, filtering, restricting, measuring the intensity of the Holy Light and Spirit so that souls might receive it and be blessed, and not be overwhelmed. Shaddai, as is known this is Yesod that receives all of the influxes of the upper Sefirot and conveys them to Malkut, the Holy Shekinah, who in turn conveys them to the countless realms, worlds and universes of creation; Shaddai determining the manifestation of the Shekinah, the Divine Presence and Power.

There are relatively few souls that can endure the direct influx of the Supernals, or that can stand in the interior Shekinah, reaching into Binah, and not be completely overwhelmed. Therefore, through a series of countless gradations that Holy Light and Spirit are filtered, restricted, measured, until flowing out through Yesod, Shaddai, and manifesting as the exterior Shekinah, Malkut, Adonai. Adonai is the ‘shadow of Shaddai,’ the exterior Shekinah,’ the Holy Shekinah as revealed and manifest in this world, and all worlds of creation.

Understand, the exterior Shekinah is the Divine Presence and Power in this world and the interior Shekinah is Divine Presence and Power in the World-To-Come. Contemplate this well, and understand!

Here we may say that in relationship with the Infinite One (Ain Sof), any image beheld in dream, vision or revelation is, in fact, like a ‘shadow,’ as nothing, regardless of how radiant with beauty and holiness, glory and power, and all other Divine Attributes. Thus, truly, in relationship to the Infinite and Eternal, any image is a ‘shadow,’ and if the human being is created in the image and likeness of the Eternal God (Yahweh Elohim), so that image and likeness is a ‘shadow’ of the Infinite One, the Supreme, whose ‘image is no image’ - Ain. Created in the image and likeness of the Eternal God, though, something of this also plays our in the human soul, for the supernal image, zelem, holds images corresponding with countless incarnations, and to the entirety of that holy and supernal image any of these single images is like a ‘shadow,’ and is virtually nothing at all compared to the entire great image.

In this, perhaps, you may understand that any image beheld in dream, vision or revelation of the Supernal One is as a ‘shelter of Elyon’ and ‘shadow of Shaddai,’ the Supernal One being ever beyond what is revealed, or what is seen and heard and known; hence, the Infinite One, nameless, unknowable, transcendental - Ain.

Now there is something more to be shared. As is known, Yesod, Shaddai, is called Holy Tzaddik. Understand what this means! The Holy Tzaddik, this is the presence and power of all tzaddikim, all prophets and apostles, throughout all time, past, present and future. This is what is meant by Yesod called ‘Holy Tzaddik, and in that the Holy Light of the Messiah - the Anointing, is the light of all tzaddikim, all true prophets and apostles, so the Holy Tzaddik is the Messiah. As is taught in the Holy Kabbalah, whenever and wherever a holy woman or man becomes enlightened, entering into supernal realization and conscious union with the Holy One, the presence and power of all tzaddikim of the past, simultaneous present and future becomes manifest in that place, and that very place is the Holy Land; hence, the Holy Tzaddik becomes manifest in that place, and the living tzaddik is as the ‘shadow’ of the Holy Tzaddik, and as such they they are a shelter, a sanctuary, of the Divine Presence in the world for living spirits and souls that seek to draw near and cleave.

In the moment of supernal realization there is a direct influx of the Supernals that touches down and is embodied - fullness of the Holy Light of the Messiah; and like Yesod, Shaddai, receiving the fullness of Supernal Influx, Light Transmission, so they may impart various gradations of Light Transmission, or blessings and empowerments, teachings and revelations, filtering, restricting, measuring, as it were, the Holy Light and Spirit so that something of it might be received by many and many might be uplifted in return to the Eternal God, the True Light.

The coming into being of a living tzaddik - ‘shadow of the Holy Tzaddik,’ this is the full generation and embodiment of the image and likeness of heaven and the Holy One, Yahweh Elohim; such are these holy and enlightened ones, and as such so the Holy Shekinah indwells them and surrounds them on all sides, and becomes manifest as them, all as ordained by El Elyon, the Supreme God.

This, of course, is the desire of the Holy One for us all, that we come into being as a living one, a holy tzaddik - righteous one.

You have brought up the word ‘truth’ and the word ‘death,’ and here we may say that until the truth is realized and embodied we remain in bondage to sin and death - the ignorance, the illusion of separation. There is something to be said concerning the word for truth in Hebrew, Amet. This is a cognomen of Keter, Elyon, but it is also a cognomen of Tiferet, Yahweh. It is interesting, Amet equals 441, which equals 9 through the process of reduction; hence, the number of Yesod, the Holy Tzaddik.

There is truth corresponding with Keter-Ain, and there is truth corresponding with Tiferet, Yahweh, Yeshua. This corresponds with two aspects of realization, enlightenment. As is known, there are those tzaddikim, or holy and enlightened ones, who withhold something of their soul from final cessation, or full reintegration with the Infinite Light, so that they might continue to emanate and incarnate to labor for the enlightenment and liberation of all. This corresponds with Amet as a cognomen of Tiferet - Rehamim, Compassion. Then there are those holy tzaddikim that pass into final cessation, or full reintegration with the Infinite Light, opening the way for others to follow and flashing forth something of Supernal Grace, Abundant Mercy. This corresponds with Amet as a cognomen of Keter. That Amet corresponding with Keter is the secret of secrets that is known only to those holy and enlightened ones who enter into final cessation, or full reintegration - the revelation and realization of all truth, Amet, is like a ‘shadow’ of that Supreme Truth, Amet Elyon.

Those with knowledge, perhaps, may glean insights into the Body of Truth and the generation of the Threefold Body of the Holy Tzaddik from this, and likewise, perhaps they might glean insight insight into the flashing forth of Supernal Grace in the moment a holy and enlightened one passes into final cessation, or full reintegration with the Light of the Infinite One.

Here it is given for me to be silent and abide, waiting upon the Holy Shekinah, the Holy Spirit.

May the face of Yahweh shine upon you this day and may Yeshua bless you! Amen.

Yeshua Shalom!
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Re: Word Plays within 'Image' and 'Likeness'

#6 Postby Mark Daniel » Tue Nov 21, 2017 3:52 pm

Shalom dearest Elders and Tau,

Thank you so much for this ongoing revelation and instruction!

The Psalmist writes, “You who live (yashab) in the shelter of the Most High (Elyon), who abide (luwn) in the shadow of the Almighty (Shaddai)…”

There is something interesting happening in the contrast of the Hebrew words for “live” (yashab - yod-shin-bet) and for “abide” (luwn - lamed-vav-nun). Yashab has associations with long term dwelling, settling and even with marriage, while “Luwn” in contrast is associated more with lodging, stopping over, or "passing a night" in a place.

So while both are forms of shelters, one is more temporary while the other is more permanent. This choice of words very much highlights the teaching just given about partial and absolute integration - where only the later, if I understand correctly, is beyond bondage to the cycles of life and death. I'm reminded here that Yeshua teaches us both to "be passers by" and to "build our house on the rock". This is still brewing my my heart, but I am wondering if these teachings in the Gospel may be understood as speaking to these different grades of integration and establishment?

I also find it curious that the Psalmist first speaks of living in the shelter of El Elyon, and then speaks of abiding in the shadow of Shaddai. Wouldn't we expect the opposite - to first encounter the veiled manifestation, and then the more direct. But here I have a strong sense that this line may be taken to mean, that for those who already live in the shelter of El Elyon, who already have their image established in the Pleroma of Light, they are able to abide (pass the night) in the shadow of Shaddai - in this realm of illusion. If I am on the right track here, then this very much draws our attention once again to the powerful teaching just given by Tau regarding tzaddikim who withhold something of their souls from the final cessation in order to continue labouring in this realm. Those Tzaddikim who enact a conscious return for the sake of others, already knowing their home in God Most High, are sheltered (and indeed are shelters) in this passing gloomy night. They are, like Tau often describes, like lucid dreamers in a fitful dream - still there is a dream, but knowing it as such provides a shelter for the night.

My love and my tremendous gratitude to you all,

Shalom shalom,

Mark Daniel-

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Re: Word Plays within 'Image' and 'Likeness'

#7 Postby Tau Malachi » Sun Nov 26, 2017 11:01 am

Grace and peace to you in Hayyah Yeshua!

It is true, souls that are lost in aimless wandering in the gilgulim, potentially endless rounds of birth, life, aging, illness and death, are as though bound up in ‘strange and fitful dreams,’ all unconsciously compelled by their karmic continuum, habitual patterns of self-cherishing, desire and fear. The souls of the great tzaddikim, or the holy and enlightened ones, are awake in the Holy One, and they are not bound up in strange and fitful dreams, not in the least; even in compassion if may seem that they enter into to such dreams, the klippot that dominates this world and the collective of humankind in it, they are lucid, they abide in the Divine Presence, inseparable from it, and they hold another dream, vision, in the midst of this darkness, the dream, vision of the kingdom of heaven, and that is the ‘body of vision’ that they ‘wear’ - walking with God, so they walk merged with the Divine Presence, walking in beauty and holiness, arrayed in all of the Divine Attributes, holding the power of all Divine Actions. So, then, having a full likeness to the Messiah and Holy One, so they embody an emanation of their supernal zelem, image, and so also the Shekinah of the Messiah - the Anointing; just as darkness is not dark to the Holy One, so their ‘shadow is no shadow!’ Contemplate this well, and understand!

What you have shared of ‘shelter’ and ‘living’ and ‘shadow’ and ‘abiding’ is lovely my brother.

Perhaps you may recall terms for souls that are established in the World-To-Come, such as ‘living ones,’ ‘immortals,’ ‘shining ones’; “You who live in the shelter of the Most High [Elyon],” this corresponds with the World-To-Come, souls that are stablished in the World-To-Come, and “Who abide in the shadow of the Almighty [Shaddai],” this corresponds with souls of the righteous, the faithful and spiritual in this world. The very nature of the World-To-Come is eternal, ‘permanent,’ and the nature of this world, as we know, is a temporal, passing phenomena, ‘impermanent’; hence ‘live’ and ‘abide’ as you have shared. Here is this world we are, indeed, travelers passing through, and here and now is the place and time of work, to labor for our spiritual and supernal realization, but our true origin and abode, and our place of rest, repose, is in the Light of the Infinite and World-To-Come, the ‘Supernal Abode.’

There is also another attribution of ‘shelter of the Most High,’ inseparable from the correspondence of the World-To-Come. According to masters of the tradition this is a title of Da’at of Atzilut, and corresponds with the knowledge of God in supernal realization, or Messianic Consciousness. This, of course, is the knowledge of God in the World-To-Come, knowledge in unification, oneness, but as is known there are souls who embody something of this knowledge of God in this world, corresponding with the principle of the Holy Tzaddik, and the anointed tzaddikim, or holy apostles. Truly, a holy man or woman who embodies such knowledge of God is established in the World-That-Is-Coming and may glimpse and taste of that Supernal Abode while as yet in this world, running and returning in mystical ascents of the soul through the heavens into the Supernal Abode, and so they ‘live in the shelter of the Most High’ and ‘abide in the Shadow of the Almighty,’ and the order in which this is written is perfectly correct: ‘shelter of the Most High,’ ‘shadow of the Almighty,’ for they ‘bring down’ and embody that most holy knowledge - that Mochin Gadlut, enlightenment. Indeed, if you contemplate Psalm 91, and the manifestation of the Holy Shekinah, the Divine Presence, with these men and women of God, clearly it is the Divine Presence as it manifests with prophets and apostles - tzaddikim, and more so the Messiah, the Holy Light of the Messiah being the light and life of all of the prophets and apostles of God, all of the holy tzaddikim.

There is something to understand. Aside from speaking of this supernal realization in the order that is given, ‘above’ and then ‘below,’ a realization that arises from a full and complete self-nullification, and which corresponds with the full influx of Supernal Grace, and so truly a ‘rebirth’ or ‘pure emanation’ from above, from the Supernal Abode, it is also true that the origin of all souls is in Atzilut and the Supernal Abode - the Light Continuum; though bound up in the ignorance, the darkness, all emanate from ‘there’ and all eventually shall ‘return’ to their source of issuance, whether entering into a conscious union of falling into unconscious union. This is in the word teshuvah - repentance, which literally means ‘return.’ Understand, you can only ‘return’ to where you have come from, where you have been already, where your ‘root’ is, where your ‘home’ is, and so ‘shelter of the Most High’ first and ‘shadow of the Almighty’ second; but know that the ‘shadow of the Almighty’ corresponds with the power of conscious union with the Holy One, full supernal realization. Thus, in Revelation, speaking about the Second Coming, or the End-Of-Days and revelation of the World-That-Is-Coming, the Name of God that is written in this holy book is Yahweh Elohim, Shaddai - Shaddai the realization of the power of God in the Messiah, as foretold in this Psalm 91.

Now there is an image above and an image below, and the image below must be fashioned in a likeness to the image above; if and when the image below is manifest in the likeness of that image above - the supernal, heavenly image, so there is an emanation of that image above into the image below, and something of that holy image above joins with it, something of the image above becoming embodied, and with it the corresponding aspects of the soul, the holy neshamah and the interiors of neshamah, hayyah and yechidah. This supernal, heavenly image is the appearance of the soul in the World-To-Come, the Supernal Abode, and the holy neshamah, the supernal, heavenly soul, and the interiors of neshamah, hayyah, light power, and yechidah, divine spark, are the aspects of the soul rooted in the World-To-Come. Thus, in the Messiah, the Anointing, it is possible to embody something of the World-That-Is-Coming in this world, something of the true kingdom of heaven, and it is possible to experience something of the delights of the World-To-Come in this world, something of that knowledge and power of the Most High - the Supernal One, being made manifest.

In this, of course, we are speaking of the generation of a spiritual body, a body of light, as discussed in great detail elsewhere; the full generation of the body of light corresponds with the complete likeness of the ‘image below’ with the ‘image above,’ and the arising of the Threefold Body in supernal realization corresponds with a pure emanation of the ‘supernal image above’ into incarnation; hence the revelations of the Glory Body and Emanation Body with anointed tzaddikim, or true holy apostles in the Messiah.

In both of the teachings of Adonai Yeshua that you mention, dear brother, the meaning is the same - living oriented no longer to this world, but to the kingdom of heaven, the World-To-Come, the Supernal Abide; hence the teaching of the apostle, ‘though in this world, no longer of this world.’ This is being a ‘passerby’ and this is ‘building a house on stone’ instead of ‘sand.’ They speak of the very same mystery.

These are a few thoughts it is given for me to share this morning; now I must pause to tend to Shabbat discourse and to speak of other secret mysteries in assembly.

On this Holy Day of Shabbat may you glimpse and taste of the World-To-Come and be set ablaze with passion for it! Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Mark Daniel
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Re: Word Plays within 'Image' and 'Likeness'

#8 Postby Mark Daniel » Mon Dec 11, 2017 5:47 am

Shalom dearest teachers,

A few further insights I'm hoping may take this conversation a bit further.

Tau writes above,

“…in the midst of this darkness, the dream, vision of the kingdom of heaven, and that is the ‘body of vision’ that they ‘wear’ - walking with God, so they walk merged with the Divine Presence, walking in beauty and holiness, arrayed in all of the Divine Attributes, holding the power of all Divine Actions. So, then, having a full likeness to the Messiah and Holy One, so they embody an emanation of their supernal zelem, image, and so also the Shekinah of the Messiah - the Anointing; just as darkness is not dark to the Holy One, so their ‘shadow is no shadow!’ Contemplate this well, and understand!”

So if I am hearing this right, when one comes to “embody an emanation of their supernal zelem” then what once appeared to be shadow also becomes light. In other words, in becoming an image of Light the world too becomes Light. How wonderful! Surely the opposite is true as well, that the degree to which we are confused so the world seems confused. I feel this is perhaps the most important contemplation for we who are here in this world.

I noticed that the same letters that spell ZALEM (tzaddi-lamed-mem) also spell, in reverse order, the word “MALATS” which means “sweet”. As in,“How sweet (MALATS) are your words to my taste, sweeter than honey to my mouth!” (Psalms 119:103). This is such a beautiful concurrence - our awakening, our embodying this Holy Zalem, is sweetness itself, and it is perhaps what allows us to taste the sweetness of Gods Word?

With this relationship between Zalem and Malats in mind, I've been considering the vision of Rabbi Chiya in the Zohar,

“Who among you turns darkness into Light and savors bitter as sweet even before he came here, that is, while still living in the other world? Who among you hopes and waits each day for the Light that shines when the Lord distances, when His greatness grows and He is called the King of all kings of the world? For he who does not wait for this each day while living in this world, has no place in the other world either”.

This passage seems to hold much of the same mystery we have been discussing above. Again we hear that “living in the other world” is what allows one to turn dark to Light and taste bitter as sweet. And do we perhaps even find in this passage a similar division between two degrees - of living in that other world, and of hoping and waiting for the Light? Interesting.

What I hear in this today is that one who remembers their true home in the Holy One, which is to embody their Holy Zelem, is able to draw out the Light from within the darkness, and even in this realm of confusion tastes the bitterness of suffering, confusion and death as nothing but sweetness - sweeter than honey are all the Words of the Lord.

Does this addition of Malats and Rabbi Chiya’s vision spark anything more that might be shared about generating the Zelem and our ability to draw out the Light from the dark, or of how our awakening to our True Self makes every bitterness taste sweet?

What a wonderful and tremendously important mystery.

With such gratitude and faith,

Mark Daniel-

Tau Malachi
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Re: Word Plays within 'Image' and 'Likeness'

#9 Postby Tau Malachi » Mon Dec 18, 2017 10:42 am

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

This passage from the Zohar is a teaching on the spiritual practice of ‘sweetening of judgment with mercy,’ a subject I’ve written elsewhere about in some detail. Here, though, we may consider this passage in the view of Christian mekubalim, understanding that the rabbi’s teaching may be understood to speak of the coming of the Messiah, looking to that day with deep yearning and laboring to hasten the coming of the Messiah, perhaps to help bring it about in ones own lifetime. This is a constant theme in Judaic Kabbalah and the spiritual life of Jewish mystics, and likewise in the Christian Kabbalah among Christian mystics, for we look to the Second Coming and labor to hasten the Second Coming. This hope and labor, whether from a Jewish or Christian perspective, is fundamentally the same.

There is a common teaching given to the followers of the Way by apostles in the New Testament concerning the spiritual life and practice of those who have received the Messiah, the Anointing. They taught that the ‘coming of the Lord,’ or ‘return of the Lord,’ was near at hand, and they called their disciples, their companions, to be prepared for the coming of the Lord any day, every day, understanding that the Lord could come at anytime, anywhere. Thus, they taught followers of the Way to live each day as though it was the Day of the Lord - the Day of Judgment.

What the outer and unspiritual church teaches concerning the return of the Lord, or the Second Coming, betrays a lack of understanding of the deeper spiritual teachings of the Gospel given by the original holy apostles, for clearly if those holy and enlightened ones spoke of the Second Coming being near at hand, and taught their followers to live as though in the time of the Second Coming, the end-of-days, they were speaking of something concerning the interior life, not so much the exterior life; indeed, for two thousand years later the end-of-days has not come for the world and humankind in the exterior life, though perhaps in these times, in the present generations, it is drawing near. In truth, though, according to our gospel the original apostles were speaking of something more spiritual and profound, for the Second Coming is not the return of “Jesus” in the way much of mainstream Christianity would prepose, but rather corresponds with the full embodiment the Spirit of God and Messianic Consciousness, or God Consciousness, in a larger portion of the human collective; hence, the Second Coming corresponds with many souls entering into the same spiritual and supernal realization that was embodied in Adonai Yeshua and the holy apostles after him. The First Coming was and is in Yeshua, and as such he is indeed the firstborn Son of God - the Messiah; the Second Coming is in us, in you and me, and all who are willing and able to receive the Messiah, the Anointing, and embody that Holy Light and Spirit; hence, all who return to be One.

We have said that wherever and whenever a soul is enlightened, entering into supernal realization, in that place and time there is the manifestation of the Holy Tzaddik corresponding with Yesod of Atzilut, the presence and power of all tzaddikim of the past, simultaneous present and future. If, indeed, there is supernal realization, so the fullness of the Shekinah of the Messiah is in that place, and the radiance of the Supernal Crown shines from that place - it is the true Holy Land. In supernal realization it is seen and known that the Holy Light that is above is everywhere below, and it is seen and known that the Supernal Light is the secret center of every particle of matter, and in this the darkness of matter is not darkness, everything is radiant with ‘glory,’ or splendorous, brilliant self-luminosity, but then, even in some moments of light transmission with anointed tzaddikim we glimpse this truth, this reality, well before actual realization, for suddenly we are aware of light within and all around us, the entire environment of our experience becoming radiant. It is a taste, a glimpse, of something of the supernal image and World-To-Come in this world, a hint of the reality of the Great Resurrection and Ascension.

There is this play of light transmission in this world every day, and here and there are those who experience something of Supernal Consciousness, Messianic Consciousness, and in this each day is the ‘coming of the Lord.’

The Lord has come, and the Lord is coming, and the Lord is to come, the fruition of the coming of the Messiah being in the End-Of-Days.

A moment of light transmission, receiving the influx of the Holy Light and Spirit, is very ‘sweet.’ Praise the Lord!

When we receive the light transmission, our anointing, in between the movements of light transmission with our tzaddik and community, and in prayer and meditation, so we live according to our faith and knowledge, what we have seen and heard and felt, and know, remembering the revelation of the Holy Light and Spirit, and the World-That-Is -Coming. Within and behind all that transpires, within and behind the play of apparent ‘auspicious’ and ‘inauspicious’ situations, circumstances and events, we are aware of the Light Continuum, and we are aware of our transcendence, and in this even the ‘bitter’ becomes ‘sweet,’

Here we can say that, if indeed, there is a realization of consciousness beyond the body, and full capacity for the transference of consciousness from the material body into a spiritual body - a body of light, then our perspective of life and this world will radically change, and even ‘death’ will be transformed, no longer such bitterness at the end of life, end-of-days, but sweetness as the soul passes from this world into the World-To-Come, light upon light and life eternal, or bornless being in the Infinite One.

These are a few thoughts I was inclined to share.

O Holy One, having received your Supernal Light and Spirit, so may we be uplifted in the Great Resurrection and Ascension, and may we be empowered to uplift many spirits and souls in our ascension! Amen.


Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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