Saying 11: Undivided

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BrandonLw
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Saying 11: Undivided

#1 Postby BrandonLw » Sun Nov 24, 2013 9:44 am

11: Mary said to her disciples, “Eve and Lilith are one woman, and she is a supernal emanation. If a woman knows herself she will know the Holy Woman, just as if a man knows himself he will know the Supernal Adam. To acquire knowledge you must be single, which is to say undivided.”

Concerning this saying, what may be further spoken of uplifting and uniting the good and evil inclination in the path of righteousness? Recently in discourse, there was a teaching given regarding the uplifting of the evil inclination and good inclination to spiritual self-worth and spiritual humility accordingly. I understood then spiritual self-worth as the willingness to speak and live by divine guidance as a living gospel, and spiritual humility as a willingness to be transparent and humble before the Lord.

I am curious today how this saying from Mary is the promise of “knowing” the Holy Woman and Supernal Adam. I heard a curious teaching (God willing I may voice it accurately here): that before partaking of the Tree of Good and Evil the undivided Human One (ADAM) was able to see the sefirot of creation horizontally and vertically (spread across the world?). After partaking, and the fall, this light became the light stored for the righteous.

I wonder now if we may understand this in a grounded way as a call to the internal life with a desire to speak and live as a testament to Our Lord. It reminds that the internal work of a lifetime and the speaking in our gospel as it is revealed is no small matter, but one of great tikkune. Surely this must correspond with living in service to others, knowing them as inseparable from ourselves. As to this mystery stated here as well, I will continue to pursue it in contemplation though wanted to open it to any others who may have insights into its treasures.

Shabbat Shalom.

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Re: Saying 11: Undivided

#2 Postby Tau Malachi » Tue Nov 26, 2013 12:52 pm

Grace and peace to you in Hayyah Yeshua!

There is an open secret to be shared. Supernal Adam is not, in fact “supernal man,” but rather Supernal Adam is male and female, and the Holy Woman is within Supernal Adam – the Supernal Human Being, Supernal Humanity. As a matter of skillful means, however, this saying takes up the karmic vision, or karmic mentality, of the division of female and male, and gives guidance about how this karmic vision, or karmic mentality, might be overcome. In this saying Magdalene is speaking specifically to women, teaching that the awakening of the soul in a woman or a man is fundamentally the same.

At the outset, male and female were joined as one, inseparable from one another in Supernal Adam (Human One); and the word Adam does not mean “male” or “man,” but rather, human being. This is the Adam who is able to see from one end of the world to the other, horizontal and vertical, in the “light of the six cosmic days of creation.” In other words, Supernal Adam has sight, knowledge, of the entire great cosmic cycle from the perspective of the eternal realm, or Supernal Universe (Atzilut). According to Midrashim, though, when Havvah (Eve) and Adam are separated, and they eat of the forbidden fruit and fall, this Holy Light departs from Adam, and it is stored up for the righteous in the future.

This, of course, corresponds with the light of the first day of creation, which is the light and life of all six cosmic days of creation; this Holy Light is Primordial and Supernal, and it is the “substance,” if you will, of the Soul of Supernal Adam, and the inner aspect of all souls of humanity.

All human souls that will emerge in this great cosmic cycle where within Supernal Adam, and therefore, in their inner aspects, all souls have the vision, the knowledge (da’at) of the great cosmic cycle in them, and therefore in their inmost part have the knowledge of their ultimate purpose.

The ultimate purpose of each and every soul is to return to God, the Infinite One, awakened; it is to realize our innate unity with Supernal Adam and the Infinite One, and therefore to embody our heavenly and supernal soul in conscious union with the Living Spirit of the Infinite One – this is what it means to be “undivided.”

The Magdalene understand very well the plight of the vision of ignorance in which women and men cleave to name and form, and personal history, and so cleave to the ego and surface consciousness of a woman or a man. Taking this up, though, having this wisdom, understanding and knowledge of Supernal Adam, she points to this truth of all souls in Supernal Adam and Supernal Adam in all souls, and she teaches that it is in this that the Sacred Feminine and Sacred Masculine are realized, or that a woman or a man is established in beauty and holiness, and is holy, as Yahweh, the Infinite One, is holy.

This is a discussion of our true image, our supernal zelem, as we appear in the Light Continuum, or Atzilut; it is the image of Supernal Adam, Supernal Human Being, transcending female or male – one who is undivided.

There is another discourse underlying this saying, though, for when Supernal Havvah (Eve) is drawn out of Supernal Adam, and there is Adam and Havvah in the Supernal Universe (Atzilut), Adam corresponds with the Six and Zer Anpin, and Havvah corresponds with Malkut and Nukva; as we know, Lilith corresponds with the klippah of Malkut that arises when Malkut and the Six are not properly joined.

Thus, the “Holy Woman” is Malkut, the Holy Shekinah.

There are subtle suggestions in this saying, for all in a mystery, while the inmost aspects of our soul transcend male or female, nevertheless we take up the play of male and female, man and woman, in incarnation, and just as our transcendence has its root in the Supernal Universe, so also does this play of male and female. Thus, realizing Supernal Adam, the Supernal Human Being, within us, we may then embody True Manhood and True Womanhood, or the Sacred Masculine and Sacred Feminine in the Messiah. With women there are special tikkunim that can be accomplished, and with men there are special tikkunim that can be accomplished, and likewise, when women and men unify their souls and energy in righteousness there are special tikkunim they can accomplish together.

Here, of course, Magdalene points to special tikkunim of Malkut and Nukva, or the Holy Shekinah, that holy women can bring about, and likewise, points to special tikkunim of the Six and Zer Anpin that holy men can bring about. This, in turn, alludes to those special tikkunim of the unification of Malkut and the Six that women and men can bring about together.

This hints at something intriguing. You see, in the countless incarnations of our soul we do not always incarnate as male or female, but we dance between them and incarnate as both over the course of many lives. As we know, there is a great tikkune we are destined to accomplish that corresponds with the root essence of our soul, and the Sefirah, or Sefirot, from which it is drawn, and this is within and behind all our incarnations. Yet, if we dance between male and female through our many incarnations, and there are special tikkunim that can be accomplished as men and women, then in each incarnation there are these tikkunim we come to accomplish, along with the greater tikkune to which our soul is destined.

While indicating the soul’s transcendence of female and male, Magdalene is also speaking of taking up our womanhood and manhood, and is speaking of special spiritual works that can be accomplished through it.

You are correct, dear brother, in the midst of this saying there is a teaching of the need to join the evil inclination with the good inclination, and bring the evil inclination into the service of the good inclination – it is then one inclination that accords with the will of God; whether with a woman or a man, we need to strive with full force and zeal to overcome the evil inclination, our self-cherishing, and strive to cultivate the good inclination, our desire for self-offering, for this is how our spiritual work and tikkunim are accomplish.

I will share an open secret with you dear brother. Spiritual humility corresponds with the good inclination, sitra tov, and spiritual self-worth is how we bring the evil inclination, sitra ahara, into the service of the good inclination; through the generation of spiritual self-worth the poison of our incessant self-grasping or self-cherishing is transformed into a cleaving to Christ and God, and becomes a vehicle of spiritual realization. Thus assumes, however, that spiritual humility is joined with spiritual self-worth, for otherwise in “self-worth” we will just bolster greater pride and arrogance, and create greater sorrow and suffering for ourselves and others. Spiritual humility and spiritual self-worth must go hand-in-hand, and in that pride is the essential root of all klippot, the cultivation of spiritual humility is most essential, for it is only through spiritual humility that there can be true spiritual self-worth.

May we humble ourselves before the Holy One, so that we might be uplifted by the Holy One, and be established in the beauty and holiness of the Messiah, the Second Adam! Amen.

Messiah Shalom!
Tau Malachi
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Dust and Bone

#3 Postby Elder Gideon » Fri Jan 10, 2014 11:03 pm

Shalom Tau Malachi:

This discussion of being undivided ignites an intriguing mystery I discovered while inquiring into the separation of Havvah from Adam in Jewish midrashim-legends. We'll remember, of course that Adam Ha- Rishon was made from the dust of the ground. What I didn't know, is that so was Lillith. Both Adam and Lillith are made of dust. What's remarkable in the separation of Adam from Havvah, however, is that Havvah was made from bone, Adam's 'side' bone.

As we understand there to be no gender in Adam Ha-Rishon until Havvah is taken from Adam, how does the story of the Creation of Adam Ha-Rishon integrate with Lillith? In addition, what are the mekabulim teaching through this distinction of Lillith from dust and Havvah from bone?

Gratefully,

Elder Gideon

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Re: Saying 11: Undivided

#4 Postby Tau Malachi » Mon Jan 13, 2014 12:38 pm

Greetings and blessings in the Holy Light of the Messiah!

This is a very deep, and complex, esoteric mystery dear brother, and is a delightful question. At present, though, I do not know that I'm inclined to write about it, but I can and will speak of it in person to initiates engaged in the study of advanced Kabbalah, or the Zohar, if they are inclined to inquire about it in person. Any response would become a rather long, and complex writing, assuming a larger knowledge of the Kabbalah, and the meaning of "Eden," the "Garden," and such; it is much easier and swifter to speak the teachings, and in so doing to ensure an understanding of what's being shared, especially with regards to Lilith and Havvah, these two aspects of the Shekinah Consort.

Already, just yesterday, we spoke a little bit about this after the conclusion of our Shabbat gathering, and perhaps soon we may speak some more about it in circle, whether after Shabbat or in Zohar discourse.

Shalom!
Tau Malachi

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