The Father's Son is Yeshua of Utmost Sweetness

Elder Gideon
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The Father's Son is Yeshua of Utmost Sweetness

#1 Postby Elder Gideon » Sun May 29, 2011 3:49 pm


The portion of the Gospel of Truth opens with a symphonic ascription of qualities of the Word being the Father and the Son's mutual reflection: Teaching expressing, knowledge revealing, honor crowning, joy agreeing, glory exalting, image revealing, rest receiving, love embodying, trust embracing.

The link between us and the Son is the same link between the Son and the Father, namely, the Word. In the former part of this discourse, we're taught that we come to know the Father when he speaks our name, which is more than a proper noun: our name is our zelem, or image, a constellation or gate of energies patterned in the supernal light realm.

From the inner of the innermost to the outer of the outermost, all of reality is intelligible and held together by Will, Mind, Thought, Speech, and Action. How all of this is conveyed innermost to outermost is by what is meant in Hebrew for "word", דָּבָר, dabar and in Greek, λόγος, logos. The Word speaks Creation into being, sustains Creation, and literally evolves Creation towards its liberative intention: Awareness arising from within nature to comprehend and consciously orient nature, "causing [all] to turn towards the Father, to the Mother, Yeshua of the utmost sweetness."

The Gospel of Truth continues by positing that it is the Father for whom we're wearily searching, who is personifying rest, completeness, and the transcendence of the necessity for our form. It is vital to remember a meaning of shalom, שָׁלוֹם, peace being synonymous with completeness. To lack completeness is to lack peace; to know completeness is to know peace.

More than a noun, peace is the experience of completeness, which is personified by the Father, now accessible because of his Son. When we know this completeness, our relationship with our physical form will change, for peace at first requires the transcendence of our name and form. Ironically, this transcendence simultaneously draws in an influx into the name-form. Gnosis in full is the non-dual awareness of the interdependence of formless essence and formed appearance: By means of knowledge, Gnosis, one will purify themselves from multiplicity into unity, devouring matter within themselves like fire and darkness by light, death by life.

Multiplicity from unity, matter from fire, darkness from light, death from life, are all suspended, conveyed, and revealed by the liberative Word, of which the prophet Isaiah speaks gloriously:

For as the rain and the snow come down from heaven,
and do not return there until they have watered the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and succeed in the thing for which I sent it.

May all know the Father.
May all awaken to the Word they are, reflected by the Son:
the heart of the Father and the expression of his will.

Shabbat Shalom!

Elder Gideon+

Tau Malachi
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The Power of the Messiah

#2 Postby Tau Malachi » Wed Jun 01, 2011 1:11 pm

Greetings and blessings in the light of the Messiah!

This is a beautiful teaching you have shared dear brother, and taking up the contemplation I find the Holy Spirit illuminates multiple layers of meaning, both simple and esoteric.

I’m captured by a certain passage in this section of the Gospel of Truth, which has deep implications concerning the mystery of the Father, Son and Holy Spirit.

“The Father opens his bosom, and his bosom is the Holy Spirit. He reveals his hidden self, which is his Son, so that through the compassion of the Father the eternal beings may know him, end their wearying search for the Father, and rest themselves in him, knowing that this is rest [repose].”

First, the Son as the “hidden self” of the Father is a most illuminating statement, for this points to the Son as the presence and power of Keter, understanding that Keter never appears, but rather what appears is Da’at, Keter being the “hidden self,” or hidden being of the Father. As we know and understand, Keter is Eheieh in Atzilut, the Essential Name of God, and according to this gospel the glory and power of that most Holy Name is embodied and revealed in Yeshua Messiah, a truth also made known in the Gospel of St. John, in which often Adonai Yeshua speaks in the Name of Eheieh, speaking as I Am.

The nature of Eheieh is pure Supernal Light, Supernal Grace, and it is the awareness of transcendental being – perfect peace, perfect repose. Likewise, it is the non-dual gnostic awareness of the inseparability of formlessness and form, and so the inseparability of the pleroma of light and the entirety – embodiment of the truth and light, the Holy One.

The Son as the “hidden self” of the Father also has another meaning, for this “hidden self” is not only Keter of Atzilut, but it is the primordial Sefirot of Adam Kadmon. The Son embodies and reveals the glory and power of Keter, and the Son embodies and reveals the glory and power of Adam Kadmon, and we may say that the Son is the tikkune, the mending or healing of the primordial vessels, Sefirot, and so of all of the holy vessels, Sefirot, of all of the universes, Olamot – the full presence and power of El Elyon is embodied in Yeshua Messiah, such as in mental consciousness we cannot conceive or comprehend, and yet this presence and power (Shekinah) is made known to us through Yeshua Messiah and the Holy Spirit.

How do we know the phrase “hidden self” indicates Adam Kadmon? The Holy Sefirot of Atzilut are as garments, or a body, and the primordial Sefirot of Adam Kadmon are like a soul, or “self,” in that radiant glory and power, and therefore Adam Kadmon is like a “hidden self.”

The bosom of the Father is the Holy Spirit, the Mother Spirit, Ruach Ha-Kodesh, and this “bosom” is the realm of yichud (unity), which is Atzilut and Adam Kadmon inseparable from one another, and by extension, so too, the Sefirot of Beriyah, Yetzirah and Asiyah. The spiritual powers of the Holy Sefirot of all of the Olamot are the manifestation of the Holy Spirit, all those spiritual powers being manifest in the Holy Shekinah revealed by the Son, the One Anointed by the Supernal Light of the Living Father, the Most High.

When Hayyah Yeshua breathes the Holy Spirit upon the disciples, consecrating and empowering them as holy apostles and prophets, he conveys to them this entire array of Divine Powers, the Shekinah of the Messiah coming to rest upon them, uplifting their souls in the Great Ascension, while invoking the Supernal Influx into them. If and when we receive the Holy Spirit in full, we also become a center of this Divine Action, a true conscious agent of the kingdom of heaven and the harvest of souls, the “Great Work.”

In this reception of the Messiah and the Holy Spirit, which is also the reception of our neshamah, and our true name and image, we abide in our innate perfection and completeness – in a word, we abide in our fullness in the Son and in the Father, in the Human Being of Light and the Virgin of Light.

Here we may say, shalom, peace, is not only completeness, but it is beneficence, good fortune or auspicious circumstances. What does this mean? When we enact our true will, the will of the Father for us, living our true name, embodying our supernal image, all spiritual forces of the pleroma and entirety move in harmony with us, and even klippotic forces, archons and demons, become subject to the Blessed Name in us.

Perhaps we may speak an open secret, the Holy Spirit giving her permission. On one hand we can speak of a unique and individual name that we are given, that is pronounced by the Living Father; yet, on the other hand, the new name that we receive is the Blessed Name, the Name of Yeshua, for it is the name that indicates this awakening in the Messiah, and the embodiment of the Shekinah of Messiah – our salvation, our full enlightenment and liberation.

Yeshua becomes the Name of all who stand in this Holy Light and embody this Light-presence and Light-power.

Now until the Messiah appeared in the world, all souls in the world were incomplete, bound up in the ignorance, the illusion of separation, the delusion of lack – they did not know their true being in the Light Continuum, Yahweh, or in the Primordial and Supernal Universe, Adam Kadmon and Atzilut; under the old covenant, even the righteous and holy ones, and the great prophets, could only reach into the Sefirot of Beriyah, for the realm of yichud, unity, remained hidden and unknown to them. This becomes clear, for under the old covenant the prophets promote envy and strife, and they proclaim “holy wars,” and as we know and understand, such ignorance does not exist in Atzilut, but rather this taint of klippot, the demiurge, archons and demons, exists in Beriyah, Yetzirah and Asiyah, and therefore the peak of prophecy under the old covenant reaches into Beriyah, not into Atzilut.

This is reflected in the gospel, for it is written: “Where there is envy and strife, there is an incompleteness [an illusion of separation]; but where there is unity, there is completeness.”

Envy and strife pervades the realm of perud, separation, but it ceases in the realm of yichud, unity, never having existed.

Thus, it is written: “After he filled what was incomplete, he did away with its form. The form of that which is incomplete is the world, which it serves.”

The gospel continues, saying, “Since this incompleteness came about because they did not know the Father, from the moment when they know the Father, incompleteness will cease to exist [never having existed in the pleroma]. As one’s ignorance disappears when one gains knowledge, and as darkness disappears when light appears, so also incompleteness is eliminated by completeness.”

It is the Shekinah of the Messiah and Holy Spirit embodied and communicated by Yeshua Messiah that is our completion, perfection – the spiritual powers of the Sefirot of Atzilut, the Mystical Body of the Risen Messiah.

There is a very powerful insight into the Holy Sefirot given at the outset of this section of the gospel, for if we look and see there are ten Divine Attributes, or rather, ten Divine Actions recorded. In the Divine Actions listed, Da’at holds the place of Keter, and so the Attributes begin with Hokmah-Binah-Da’at (Habad), and then pass into Hesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkut – the correspondences given provide another way of gazing into the Sefirot to acquire understanding of their deeper mysteries as revealed in the Messiah, in his earthly and heavenly ministry.

Here, in this gospel, the Holy Sefirot are revealed as Divine Actions, and the Names corresponding with them are not nouns but are verbs – like the Name of Yahweh, which we know is a verb, the Action, Movement, of the Holy One of Being, the “Force” manifest as all existence, on all levels, from Adam Kadmon to Asiyah. This gives us insight into how we draw near, enter into union, and embody something of Christ and God, the True Light – we do so by taking up the various aspects of the Divine Action, Divine Movement, letting our will, mind, thought, speech and actions express the Will, Mind, Thought, Speech and Action of Yahweh. If and when we do this we are joined to the Shekinah of Yahweh, the Shekinah of the Messiah – the Holy Spirit moves with, in and through us, and may even become manifest as us, just as we witness in the person of Adonai Yeshua.

Now, here the gospel speaks of “rest” or repose, which on the surface would seem to be the opposite of action, movement – if we recognize and realize the true nature of our being and reality, then we will understand that, in truth, moving there is no movement, or that all movement abides in rest, repose. However, there is something more, and something less enigmatic, that can be said about this, for we are not the doer of this Divine Action, but rather, we abide at rest in Christ, no longer being the doer, and therefore Christ and the Holy Spirit is the doer of this Divine Action with, in and through us – it is in rest, repose, that this Divine Action transpires and is accomplished.

If we wish to consider this rest or repose, we may consider what Adonai Yeshua says of all that he does: “I do what I see the Father doing,” and as such he is not the doer, but it is the Living Father who is the doer in him. In the same way, if we do what we see Christ and the Holy Spirit doing, we are not the doer, but it is Christ and the Holy Spirit that is the doer. The greatest insight into the cessation of the doer, the ignorance, however, is in the mystery of the crucifixion and resurrection, when Yeshua Messiah does away with the “form of incompleteness” and the image of completeness, perfection, is revealed and made known – in a complete self-offering, even unto death, having offered himself up for the sake of all, Adonai Yeshua is raised from the dead and taken up by the Living Father, exalted and glorified, established as the “Firstborn Son,” bornless, deathless, eternal being.

The cessation of the doer is a total and complete self-offering, physical, psychic and spiritual; hence, an integral and holistic surrender on all levels of our being and consciousness.

Here we might note the correspondence of “rest” to Hod in the list of attributes – Hod meaning “splendor,” but also “submission.”

It is interesting to note that the Son emanates from the Father so that “eternal beings may know him [the Father]” – this knowledge, of course, is knowledge of our bornless nature, and in speaking of “eternal beings,” we understand that this revelation is not only to human souls, but to all manner of living spirits and souls, including greater and lesser cosmic forces, all sentient beings throughout the entirety.

Here we may say, all have a root in Adam Kadmon and Atzilut, that holy root, that divine spark, merely needs to be remembered, recognized and realized, embodied.

These are some thoughts the Holy Spirit inclined me to share.

May all living spirits and souls be uplifted in the Great Resurrection and Ascension. Amen.

Peace be with you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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