Leslie Kaneel


#1 Postby Leslie Kaneel » Thu Jul 23, 2009 9:34 pm


The recent talk +Malachi had with Rodney Gene Jr. (July 22, 2009) spoke of something that brought to mind the following saying in the Gospel of Philip:

"Yeshua did not reveal himself as he is in reality, but according to the capacity of those who want to see Him. He is the Unique for all, yet to the great he appeared great, to the small he appeared small, to the angel as an angel, to the human being as a man. The Logos is the secret of all. Some who know themselves have known it...."

There is a weaving together of "gnostic healing as to Know One's Self" and what would truly be "self-loathing."

Certainly there is definite blockage of self-loathing, but, in my direct experience there are many factors at play in how one appears and how words brought forth are construed by those who are listening. The Spiritual Sun, Living Christ, Living Yeshua lives in all matter, therefore, even all peoples. So it seems that, unlike the klippot of fundamentalism, we may come to see that if the identity is self-loathing then that is what will appear! Both from oneself to oneself or from another self to another self. Even if we have no self-loathing at all but it is thought that we do, then that is how we will appear! Those who do not Know themselves will believe this to be the real truth when in actuality is only a mirage! Hence, those who Know something of their true selves, when approaching a person who appears to have self-loathing, will Know that this is but a cloak over the living Light-presence & Light-power and seek to draw the Light forth rather than dwelling on an apparent 'problem'. This is very unlike Fundamentalism, in all its aspects, pointing fingers in accusation and drawing all manner of rigid conclusions.

In the above saying of this Gospel only Logos is mentioned as key....this is certainly true and doesn't necessarily exclude Sophia, but is Known in Knowing One's Self that Logos Word arises out of Sophia Spacious Emptiness.....the mentioning of one is the mentioning of both....both/and.... as like the "weave" resulting from the inclusion of the Divine Feminine - as was also strongly spoken about in the conversation with Bro. Rodney!

These are some thoughts that came up and feel quite healing as they flow forth. Thanks & Praise the Holy Mother Spirit! amen.

"Now you Know that you are Real, show your friends that you and me, belong to the same world, turned on to the same Word, Have you Heard? Have you Heard?" (The Moody Blues - On the Threshold of a Dream)


Posts: 86
Joined: Fri Jun 15, 2007 6:38 am
Location: Gothenburg, Sweden

#2 Postby malochim » Thu Jul 23, 2009 11:03 pm

Shalom Leslie :)

When I read your post the saying 70 of the gospel of st. thomas came to mind, Yeshua said: "When you bring forth that within you, then that will save you. If you do not, then that will kill you."

Just as you wrote I also believe that it is only when we still live in ignorance and we are dominated by Nefesh Behamit that negative self-identity, fear, hate and anger can fester in our hearts and minds. As you know the exoteric church often see Christ as an external saviour and their methods are often at best one of dogmatic carbon copying.

It is as if we saw a living being for a moment and when it was gone we tried to make a model of it in clay and hope for it to spring to life not realizing or understanding the source and the life breath of this living being.

I remember reading in Aryeh Kaplan's "Meditation and the bible" that the word navi (prophet) not only could be interpreted as "spokes person" but also as a channel. Yeshua describes the pharises as being empty channels cut of from the living source of water and at several occations he also talked about the living water that flow out of his mouth and his connection with the Father. But Master Yeshua also told us that just as he existed in the Father and the Father in him so also we resided in them and they in us.

What does it mean to bring forth that which is within you? Another saying of the gospel of st. thomas aludes to this.

54. Jesus said, "Congratulations to the poor, for to you belongs Heaven's kingdom."

Also Matthew 5:3 reflects this saying ""Blessed are the poor in spirit, for theirs is the kingdom of heaven."

I recommend reading Tau Malachi's book "The Gnostic Gospel of St. Thomas" and his meditations on the saying.

Cited from the book: "...the meaing of poverty is not so much about our physical or material condition. Rather it is about our psychic and spiritual condition. Hence, it is about the awareness of our nothingness or emptiness that allows a true perception of the nature of the self and realization of that Divine self. We might say it this way; "Blessed are those who become empty of themselves, fo rthey shall be Spirit-filled." Indeed, as long as we remain full of ourslves, full of all our preconceptions, preconditions, and expecations, obstructed by what we think we know, who we think we are, and who or what we think reality or God to be, it is unlikely we will truly know ourselves or God. We certainly will not know reality as it is in this way. To be filled with God's Spirit, we must become empty of all of this, open and receptive to the Spirit and Truth. What a wonderful blessing such a receptivity is, for through it, we enter into the kingdom of heaven, not only in the afterlife but here and now. Blessed are those who are poor in this way!"

Once we find the Spiritual Sun behind our hearts and let Nefesh Elokit and our Neshamah rule, self-loathing will be replaced with divine pride and spiritual humility.

In regards to the infinite potential of form and light residing in the depths of our souls as reveled by Master Yeshua I remember reading an interesting post by Tau Malachi about this in a thread in the Pistis Sophia section.


"Essentially, this is a body of supernal or supramental consciousness, which is to say a body of non-dual gnostic awareness. The nature of this Divine Body is Ain (No-thingness) Ain Sof (Infinite) Ain Sof Or (Infinite Light), and thus the whole of the Pleroma and entirety is within this Body of Light - it contains all realms and worlds of creation, and all creatures in creation from great to small. It is a Divine Body of the union of Macrocosm and Microcosm, and in this Holy Body the soul of the human being is consciously united with God and Godhead. Thus, the Body of Glory and Body of Emanation can assume any form of appearance, whether the appearance of things animate or inanimate, and arising from the Body of Truth all spiritual powers are in it.

This is reflected in the Pistis Sophia in a number of ways, one example of which is an angelic appearance the Risen Savior assumes when he enters into the lower Aeons - he appears as the archangel Gabriel, who is the archangel of the Aeons, above and below. In other words, the Risen Savior emanates himself as Gabriel, though, indeed, Gabriel remains a distinct and individual entity at the same time. It is in this form that he goes among the archons of the Aeons, diminishing their power and authority, and reordering their dominions. "

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

Tau Malachi
Site Admin
Posts: 5650
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Confesion & Repentance: Responsability for our Energy

#3 Postby Tau Malachi » Fri Jul 24, 2009 12:05 pm

Greetings and blessings in the Light of the Messiah!

Yes, indeed, we do not wish to become fixated upon the klippot or husks that obstruct, that would be counterproductive; but then, so also conceptual truths and vital sentiments do not bring about healing and salvation, the enlightenment and liberation of the soul. The fact is, klippot must be recognized and acknowledged, and their cause and root must be known and understood, for only then can we dispel the klippot and liberate the sparks, restoring the light-power of our soul.

In the play of the light transmission in the way of crazy wisdom the light-bearer, the tzaddik or apostle, cannot ignore the relative reality of sin or karma, or the klippot that bind souls – far from it! While it is not absolutely real, it is a relative reality in the experience of souls within the entirety, and consequently skillful means is required to help unweave and dispel karmic vision and conditioning.

It may be that a tzaddik or apostle is aware of the power of the Christos in all beings, the power of Logos and Sophia, but they are also aware of the power of the demiurge and archons, and such, and they know and understand that the law remains in effect, as well as the word of Yahweh in the prophets, until all is accomplished, until actual realization in Christ dawns.

The Pistis Sophia, in fact, makes this perfectly clear – what invokes the Savior, the Human One of Light, to enter into the entirety and assume all manner of different forms or emanations? It is the confession and repentance of Pistis Sophia – the recognition and acknowledgement of klippot, and their cause and root, and an active labor to dispel the klippot and liberate the sparks bound up in them.

Confession implies awareness, knowledge, and repentance implies reintegration, the restoration of the soul to truth.

In modern times, very often, as individuals approach the mystical tradition within the Christian stream, or seek out esoteric Christianity, the “basic oracles of God” are frequently set aside or forgotten, as though the inner and secret teachings are somehow separate from the outer teachings; but in truth, there is one body of teachings, one Holy Gospel, outer, inner and secret, and the outer is not abandoned for the inner and secret – rather, the “basic oracles of God,” as the holy apostle who writes to the Hebrews calls them, are the foundation of the inner and secret teachings.

Thus, confession and repentance, and the outer form of initiation, baptism, chrism and wedding feast, remain in effect, and is the foundation for the light transmission and inner form of the initiation, the laying on of hands, mystic word and radiant holy breath.

In fact, our journey in the Christian path begins with an invocation of Christ, the Human One of Light, and through a process of confession and repentance, just as it does in the story of Pistis Sophia, who personifies our soul, who is the Soul of souls, just as the Logos is the Self of selves – all that is not the True Self, all that would taint, distort, hinder, corrupt or obstruct the True Self, the Christ Self, must be brought into the Holy Light, and we must enact a dynamic surrender to that Truth and Light the Christos is.

Often times, though, while desiring the Holy Light, we are unwilling to confession and repentance, unwilling to take responsibility for the energy and behavior that come from the klippot; ignoring it, excusing it, justifying it, obfuscating it with truisms, mental concepts and vital sentiments, inadvertently we cling to the ignorance, the darkness, bound up in self-identification with it.

If I do not see that I miss the mark, how can I correct my aim so as to hit the mark?

Thus, if and when a tzaddik or apostle comes to us, or we to them, there is a twofold action. On one hand, they do, indeed, reflect the truth of the Light-presence and Light-power in us, and they bring in, hold and anchor that Divine Presence and Power with us, but on the other hand, they will also reflect or mirror what obstructs that Holy Light in us, revealing the barriers to our progressive self-realization in Christ. We may choose to accept that reflection or not, but in order for actual initiation and light transmission there must be acceptance, responsibility, and an active process of self-purification and healing, self-knowledge and self-transformation.

This is the appearance of the Christ, the Human One of Light, in a plethora of forms or emanations, this reflection of the Holy Light and the klippot that steal our light-power, or shall I say, the klippot to which we give our light-power in ignorance. We may inquire, when Christ appears in such forms, does everyone recognize Christ so as to have faith and cleave, and acquire true gnosis? If a true tzaddik or apostle were to appear, would we recognize and honor the Living Presence and Power embodied in them? If we do not recognize the Human One of Light, then in effect the Human One of Light does not appear to us, or if recognizing the Human One of Light, if we do not have faith and cleave, and do not follow in the way of the Savior, then in effect we do not abide in the sanctuary of grace.

Now, in Pistis Sophia we are told of the heavenly ministry of the Risen Christ and how the Risen Christ makes the celestial spheres and aeonic powers turn to the right and to the left, essentially changing the sphere of fate, karma, for those who have faith and who cleave. This is the esoteric or metaphysical explanation of the power given to the holy apostles in the Gospel of St. John when the Risen Christ breathes upon them, communicating the power of the Holy Spirit to them. He tells them that whoever’s sins they forgive or release, they are released, and whoever’s sins they bind or retain, they are retained – the way of releasing and binding is given by what is being said in the Pistis Sophia.

We may understand this in terms of our Christian Kabbalah, for these spheres and dominions are associated with the Holy Sefirot, they are the expression of the Holy Sefirot at the level of Asiyah. Thus, if a holy tzaddik or apostle sees a klippah corresponding to a Sefirah, exposing that klippah and bringing it into the Light of Elyon, they may invoke the shefa and ruhaniyot, the light-power of the Sefirah, into it, negating or dispelling the klippah, liberating the soul from that sin or karma. Conversely, however, if we are unwilling to an active and dynamic surrender, and to a co-labor for our salvation, then, rather than a release or liberation of the spark, the klippah may be retained, bound to the soul.

The balance of this play of mercy and judgment is within us – are we willing to confession and repentance, and are we willing to instruction and guidance, or do we resist and rebel, and withhold ourselves from a full self-offering to the Light-presence (Christ) and Light-power (Holy Spirit)? A tzaddik or apostle may, indeed, help us liberate sparks bound up in klippot through prayer, meditation, sacred ceremony and energetic transmissions, but that assumes that we are willing to accept full responsibility for our energy and co-labor for our salvation, our enlightenment and liberation.

It is rather like going out to save a drowning person – if in a panic a drowning person struggles too much against the one who goes out to help them it may be that they cannot be helped or rescued.

In Christ, as taught in the outer teachings, there is a holy sanctuary of grace, but we must enter into that holy sanctuary and abide in it, cleaving in faith in an active and dynamic surrender, and whatever is not in accord with God, the True Light, we must acknowledge and release, confess and repent.

What is the central message of Yohanan and Yeshua? According to the Gospel of St. Matthew it is: “Repent, for the kingdom of heaven has come near.”

Indeed, there is an active labor of reintegration to be taken up in Christ, and it is when we act as co-laborer for our salvation that the Savior and Holy Spirit enter in and accomplish this Great Work with, in and through us.

Now, as we know and understand, the tikkune-healing (or reintegration) of our soul is the tikkune of the world, and it is the tikkune of the world of angels, the world of archangels or souls, and the World of the Holy Sefirot. Thus, in this process of working out our salvation, of an active co-labor with Christ and the Holy Spirit, we draw upon the power of one of the twelve saviors, corresponding to our zodiacal sign, and to our call and our gifts.

In effect, when we do this, we become saviors to one another, all through the grace of the Risen Savior, Yeshua Messiah, and the Shekinah of Messiah, the Magdalene.

This all has its foundation in the tikkune of our own soul, however, and while we do not wish to fixate upon klippah of obstruction, neither do we wish to ignore them or take up a mental concept of their illusory nature. In truth, we must recognize and realize the empty nature of all, of the light and the darkness, not as a mental concept or vital sentiment, but as a direct knowing, a true recognition and realization (gnosis).

The Emanation Body of the Holy Tzaddik or Apostle of Light can and does appear in all manner of forms, both apparently animate and inanimate, and so also the Body of Glory of the Holy Tzaddik may appear in all manner of forms, peaceful, blissful and wrathful, as well as appearing as whole light realms or heavens offer respite and sanctuary to sentient beings – underlying all of these appearances of Emanation and Glory is the Body of Truth, the Body of Clear Light, the realization of the Ain Nature, the no-thingness of everything. This realization is the true power to release and retain, and when we are willing, when we are not so full of ourselves, there is much mercy and grace we may receive, many blessings and empowerments, or spiritual assistance.

In closing we can say the obvious truth: The empty vessel is the vessel the Spirit fills, and through which the Spirit moves.

On a deep level, confession and repentance is becoming empty of ourselves, and when empty we become filled with the Spirit – the fiery light of God’s presence and power (Shekinah).

May we be blessed and empowered in the Risen Messiah to be reintegrated with the Light Continuum, uplifted in the Great Resurrection and Ascension. Amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Posts: 118
Joined: Mon Aug 25, 2008 6:41 pm

Baptism and Metanoia

#4 Postby IAOHANNES » Fri Jul 24, 2009 1:05 pm

Greetings in the Light of the Messiah !
"Coincidently", i went to a bookstore earlier today , before reading Tau Malachi's post above , and opened the Gospel of Philip ( Leloup's translation) on this saying :
" 63. If one goes down into the water and comes back up not having received anything, saying ‘I'm a Christic’, he has taken the name on loan. Yet if he receives the Sacred Spirit, he has the gift of the name. He who has received a gift is not deprived of it, but he who has taken a loan has it demanded from him. (Jn 4:10, Th 41; hyperlinear) " ( )
Shalom !

Tau Malachi
Site Admin
Posts: 5650
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

More on the Appearances of Christ

#5 Postby Tau Malachi » Sun Jul 26, 2009 10:13 am

Greetings and blessings in the Light of the Messiah!

There is more that can be said about the various appearances or emanations of Christ, the Human One of Light. On the one hand, quite literally, Christ assumes various forms in order to interact and relate with different people, different beings, and in so doing, Christ takes on the karma, the “sin,” of that form and realm, dispelling it in himself and, thus, opening the way for the liberation of those to whom he appears. On the other hand, when the Christ appears, each individual encountering Christ encounters him or herself, and the many and diverse appearances of the Christ reflects the energy and karmic vision of the one who is looking and seeing – the many different appearances is the subjective view of those to whom the Christ appears.

These two truths weave together in the appearance of Christ, the Human One of Light, and so it is with any holy tzaddik or apostle who embodies something of this Light-presence and Light-power.

According to the Gospel of Philip, in order for us to look and see a spiritual truth or reality, we must become that truth or reality, resembling it, and coming into alignment and harmony with it – to see and contact an angel or maggid, for example, on an energetic level we must become like an angel or maggid, or more truly, were we to encounter an angel or maggid, in order to recognize that divine being we would have to have some awareness of divine being in us.

This is directly connected to the play of spiritual self-worth and spiritual humility – through spiritual self-worth, a self-identification with the Christ-presence in us, in whatever form Christ appears to us we can recognize Christ, this Light-presence and Light-power, and through spiritual humility, openness and sensitivity, we become receptive to the blessings of mercy and grace that flow from the Risen Christ.

This play of spiritual self-worth and spiritual humility, of course, comes through a process of self-purification, the release of all manner of klippot, self-negativity and doubt, ego-grasping, and egoistic attachment and aversion – a letting go of our self-identification with name and form, and personal history, as we cleave to the Christ presence within and beyond us.

When we cleave to the Messiah in this way, letting go of what is not in alignment or harmony with the Messiah, and cultivating what is in alignment and harmony with the Messiah, naturally and spontaneously the Shekinah of the Messiah comes to rest upon us, the Holy Spirit moves with, in and through us, and we abide in the company of tzaddikim and maggidim – we are members of the Mystical Body of the Risen Christ.

Indeed, as a member of the Mystical Body of Christ, it may be that we become an appearance the Christ assumes, this Light-presence and Light-power taking up our person and life.

Essentially, the Christos is the nature of our true being, our being as we are in God, the True Light, and in our inmost part, the depths of our being, the heights of our being, we are emanations of the Christos, the Human One of Light – to whatever extent we recognize this Light-presence and Light-power in us, and live according to that Truth and Light, we actualize and realize, and embody, something of Christ, something of our true being as we are in God.

Here we can repeat a teaching common in the tradition: I am greater in God than I am in myself – you are greater in God than you are in yourself.

To explain this we may say, an ant and an angel are not equal as they are in themselves, but as they are in God they are equal – and so it is with all of us.

Now, in the play of the wonderworking art, and various spiritual practices that cultivate spiritual self-worth, again and again we envision ourselves transformed into various forms of Divine or Enlightened Being, and as Divine or Enlightened Being we seek to extend light-power, the blessings of mercy and grace to all beings, understanding that if we bring in, hold and anchor the Light-presence and Light-power of Divine Being, each and every being will receive according to their capacity to receive, and as we are giving, we are also receiving.

This play of assuming various forms of Divine Being reflects an esoteric understanding of Christ assuming many and diverse appearances, and it reflects the truth of our soul or energetic being assuming all manner of forms throughout countless incarnations – it is a play in the holy awareness of the Bornless Spirit.

No doubt, at the outset, such spiritual practices are a flight of fantasy, but in that we are rehearsing the truth of our holy soul and its nature, the Human One of Light, at some point there is a shift, Divine Grace enters and takes up the movement, and what was fantasy becomes a reality – Divine Being in us, Christ and the Holy Spirit, is awakened, realized.

This, of course, is completely connected to the process of confession and repentance, or self-purification, for the Supernal Light-presence and Light-power cannot enter and affirm husks of darkness in us, or klippot – that would defeat the purpose of Divine Grace, the Shekinah of the Supreme. Thus, as we rehearse the truth of our holy soul as we are in God, we labor to dispel klippot, addressing and transforming any negativity, or shade or shadow, we encounter.

This play of spiritual self-worth is founded upon an active and dynamic surrender to Divine Grace – hence, spiritual humility joined to spiritual self-worth.

It is not we who accomplish this Great Work, this Great Transformation, but it is Divine Grace, this Light-presence and Light-power, moving with, in and through us; for our part, we merely co-labor with the Holy Mother-Bride to create the conditions necessary for Divine Grace to act and come into effect.

When we speak of what a tzaddik or apostle might be able to do, or even the person of Master Yeshua himself, in truth, we are speaking of this Light-presence and Light-power, and of the holy ones as they are in God.

We may say that the revelation of the Christ in various appearances or forms is the revelation of how each being or soul is in God, the True Light – the fulfillment and realization of each and every being in the Human One of Light.

In that we hear of Christ assuming the form or angels, archons and such, and appearing to them as well, we know that this enlightenment is not isolate to human beings, but that it is the ultimate destiny of all sentient beings – even greater and lesser divinities, and various spirits, are in need of salvation, enlightenment and liberation.

The essence of this is the remembrance of the Divine I Am, the Divine I Shall Be – our true being as we are in the Holy One of Being.

What is this holy remembrance? I let go of grasping at who I am as I am in myself and I cleave to who I am as I am in the Holy One; in this way the knowledge, understanding and wisdom (Habad) of the Divine I Am dawns.

In this, perhaps, we might gain deeper insight into the spiritual meaning of repentance as “reintegration.”

In closing we can say that in the Scriptures full reintegration is called “divine rapture.”

May we all know the immeasurable joy of the divine rapture in the Risen Christ. Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Posts: 118
Joined: Mon Aug 25, 2008 6:41 pm

Self-Realization in Christ

#6 Postby IAOHANNES » Sun Jul 26, 2009 1:52 pm

Greetings in the Light of the Messiah !
Tau Malachi and friends, i've been reflecting on the embodyment of the Christ , the Light-Presence , and had some thoughts i'd like to share .
Its very common to see books , like Eckhart Tolle's " The Power of Now" , and books about the basics of Buddhist meditation ( mindfulness , Vipashyana and so on ) that focus on the attention and presence on the "here and now" , generally using the breath and body posture as the fulcrum of the practice .
It seems to me that this is the Light-Presence at the level of the body-mind .
Other authors and teachers , by other hand , focus on the individual life mission , this being the essence of Junguian psychology as i understand it .
The issue at this level is the meaning of our lifes as a whole , during one life time .
Like " what have we come to do , specifically ?" .That wich is the fruition of our unique gifts , talents and characters .
This presuposes and integrates , as i see , the previous body-mind Presence but goes beyond in the sense of giving human meaning to it .
Jean-Yves Leloup has a very profound and perceptive writing , based on his own personal experience with a Staretz in Mount Athos , where he describes the stages of Christian meditation ( you can read it here ... ef_txt=100 ) .
At one moment he describes what he calls "Meditating as profoundly as a mountain " , "Meditating as a red poppy", Meditating as the ocean" until he gets to "Meditating as a bird " , what means , as an animal ( could be any " power animal" ) .
For me thats symbolic of the Light -Presence at the level of the body-mind , that integrates our mineral , vegetal and animal dimensions .
But , as he says , after that there is the " Meditating as Abraham" .
That corresponds to this subtle level i refered to , the one related to the individual meanings of our lives .Anyone who knows Abraham story and the sacrifice he was asked to do , knows what i'm talking about .
I guess that this corresponds to the "Hero's Journey" of the Junguian psycho-spiritual perspective .
But Leloup speaks of a last higher level , "Meditating as Jesus " .
That corresponds ,as i see , to the level of I Am as you wrote , Tau Malachi for the prayer of Yeshua was the full realization and embodyment of the Name, Ha Shem .
And we are called to say with St Paul “I am not the one living now, but eternal Jesus lives in me” .
At this level we fully live , so it is said by the Apostles and Maggidim , in full Light- Presence , wether sleeping , dreaming , meditating , working , loving , living and dying .Christ lives in us and through us all the "time" .
But it seems that the other levels , the body-mind and the psycho-spiritual , are actualized and come to full fruition , aligned with the Divine I Am .
Somehow i guess these three stages-dimensions correspond to the Threefold Body , the Threefold Sanctuary of Faith and the traditional Christian description of the stages of the path : Purgatio ; Iluminatio and Unio .
And the Buddhist correspondents : Nirmanakaya , Sambhogakaya and Dharmakaya .The Three Jewels in their external, internal and secret levels .And the stages : Hinayana ; Mahayana and Vajrayana or , alternatively , Sutra ; Tantra and Dzogchen .
Thats just some thoughts i had and felt like sharing with you , Brothers and Sisters of the Sophian Tradition .
I hope and pray they are of some good use to you .
Thank you Tau Malachi and all .
May we Embody the Full Presence of Christ in our Lives and help bringing the Kingdom of Heaven to the four corners of the Earth ! Amen .
Shabbat Shalom !

Tau Malachi
Site Admin
Posts: 5650
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

The Embodiment of the I Am

#7 Postby Tau Malachi » Tue Jul 28, 2009 11:42 am

Greetings and blessings in the Light of the Messiah!

Yes, indeed, in an integral self-realization in Christ, the Divine I Am, all levels and aspects of consciousness are included – our noble ideal is to bring this Light-presence and Light-power into all levels and aspects of our consciousness, allowing this Light-presence to transform them and make them a vehicle or expression of Itself; this includes the mind, heart and body, and we may say that our aim is to make this Holy Light material, physical, incarnate.

If we were to speak the greater truth, it is more a recognition that the Divine I Am is always the underlying reality, that this Holy Light is the truth and “substance” of all reality. We may gain some insight into this by considering the Essential Name of God and the Great Name of God, Eheieh and Yahweh. Eheieh, “I Am” or “I Shall Be,” is the very essence of Yahweh, and we may say that it is the radiant beingness of El Elyon, the Supreme. Literally, Yahweh means “That Which Was, Is and forever Shall Be,” and, in effect, this is the Continuum of the Divine I Am – this “amness,” “beingness,” “suchness,” “isness,” is always present, unchanging.

If we wish to look into this we may merely consider it in our own experience – in this very moment, this very instant of time, within and behind the surface consciousness, and all levels of consciousness, there is this Presence of Awareness, the I Am or I Shall Be, and this I Amness, this Beingness, is always present, and has always been present, and will always be present. It is the essence of our soul before we were born, it is the essence of our soul now, and it is the essence of our soul when we depart the body at the time of our death, this being, which is also consciousness-force, and which is radiant, self-generating, the foundation of the entire magical display arising as the reality of our experience.

We are never really lacking this I Am or I Shall Be, but on account of dualistic consciousness, the illusion of separation, in effect we forget the Divine I Am, or become unconscious of it – identified with the surface consciousness and various movements in consciousness, we become cut off from the Divine I Am, in effect, losing the Presence of Awareness in our experience. Yet, all the while, within and behind all that transpires, there is, in fact, the I Am or I Shall Be, this Pure Radiant Awareness, this Primordial Being.

Although we may speak of self-realization in Christ as an “attainment,” in truth it is no attainment – we are not acquiring anything we do not have right now, this very moment; in reality, it is more about the recognition or remembrance of who and what we are, have always been, and will always be – an awakening of our true being as we are in the Holy One of Being.

Ironically, in this “awakening,” we discover that this Divine I Am has never been asleep, it is the One-Who-Never-Sleeps; and yet, all in a mystery, all in divine play, this Bornless Being sleeps and dreams for the joy of dreaming and the joy of awakening!

Once we recognize or remember this Divine I Am, the key becomes living from the I Am, the reintegration of the mind, heart and body with the Divine I Am, allowing this Holy Light of Awareness to transform the mind, heart and body into the vehicle or expression of Itself, the image of Itself. In other words, awakening, experiencing this holy remembrance, we labor to live from the Divine I Am, letting the Divine I Am take up our thoughts, words and actions, letting our thoughts, words and actions express the Divine I Am.

If and when our person and life is the direct outpouring or expression of the Divine I Am, no longer distorted, hindered or obstructed by the ignorance, the klippot, then in effect our body-mind becomes the incarnation of the Divine I Am. Indeed, our person and life becomes the image and likeness of Yahweh, its essence rooted in Eheieh, the I Am or I Shall Be, and the real power of the Blessed Name of Yeshua is in us, is manifest as us.

Yeshua, of course, is the Name of Yahweh with the addition of a letter Shin, indicating this awakening, this self-realization, the manifestation of an awakened center of the Holy One, understanding that each individual being is an emanation of the Divine I Am, the Holy One of Being.

This Light-presence and Light-power is within us now, we need only recognize it, remember it, and live according to it.

If the Divine I Am is present in this moment, all we need to do is go within, and go deeper still, and center ourselves in the I Am, the I Shall Be, and then take up the play of thought, speech and action from this Presence of Awareness – what naturally and spontaneously flows out of this will be good and true and luminous, righteous.

Now we may say that we are all like facets of this Diamond Being, emanations of this Primordial and Bornless Being, and as such, we are all unique and individual expressions of the Divine I Am – when we enter into the holy remembrance of the Divine I Am, enact our true will, the expression of our unique essence, living as the Divine I Am, the Divine I Am becomes actualized and realized in us, embodied.

According to the Pistis Sophia, in each disciple there is one of the “twelve powers of the twelve saviors” – the disciples, the holy apostles, become diverse appearances of the Savior, unique and individual emanations of the Human One of Light, like rays of the Spiritual Sun of God illuminating the world.

This is reflected by teachings on the Inner Sanctuary of the Threefold Sanctuary of Melchizedek. On the inner level, the Outer Sanctuary formed by Yeshua Messiah, the Gospel and Sacred Circle (or Church), becomes expressed as the Holy Tzaddik or Apostle, the Great Maggid (or Archangel) and the Shekinah Consort. The power of the Outer and Inner Sanctuary, of course, depends upon the realization of the Secret Sanctuary, which is the Body of Truth, Body of Glory and Body of Emanation (or Manifestation).

Through the Inner and Secret Sanctuary the Outer Sanctuary becomes manifest and embodied as a living presence and power that rays out through the generations, the Divine I Am realized in Adonai Yeshua becoming embodied in a Gnostic Apostolic Succession, the tzaddikim and their circle of companions.

Here we may say something about the appearance of the Human One of Light in various forms, in diverse realms, whether in the inner dimensions or material dimension – the body that appears is inseparable from the realm or world in which it appears; as such, on an energetic level, the body is the world and the world is the body, and in this way the Holy and Supernal Light is drawn into the realm or world in which the Human One of Light appears.

If we do not put this outside of ourselves, but abide in the awareness of ourselves as members of the Mystical Body of Christ, facets of this Diamond Being, then we know and understand that our body-mind is a channel or vehicle of this Holy Light, and we understand that every thought, word and gesture can be a channel of this Light-presence and Light-power; if we abide in this Presence of Awareness, the Divine I Am, even the most apparently mundane activities can be the invocation, embodiment and transmission of this Light-presence and Light-power. In effect, the distinction between the sacred and the mundane vanishes, for heaven and earth are joined and mingled together in us.

Naturally, if we unfold our self-realization in the Divine I Am, in the Christ, we experience what is called “no more practice,” for if we abide in a continuum of primordial meditation and contemplation we do not depart from the Light Continuum (Yahweh) so as to need any method to remember or reenter it; and yet, nevertheless we take up study and contemplation, prayer and meditation, and sacred ceremony, for the sake of the people, for the sake of the extension of the Holy Light and manifestation of the Light Realm on earth – we actively bring in, hold and anchor Divine Powers for the sake of the harvest of souls.

These apparent sacred activities are very powerful, and yet we find that apparent mundane activities are equally powerful – whether work, family life, hobbies, you name it, all of it becomes a dance of the Shekinah of the Messiah, the Divine Presence and Power of the I Am.

In terms of the Supernal Realization, there is an awareness of various actions of the Light-power on multiple levels simultaneously – spiritual, causal, higher vital, mental, astral and physical, and this activity on multiple levels, this experience of meta-dimensional being, occurs in waking consciousness, sleep and dream, and death and the afterlife just the same, and whether we are engaged in an apparently mundane activity or sacred activity the Light-presence and Light-power continues this action, this movement, this great gesture, raying out on multiple levels.

The more we become open and sensitive to this Light-presence and Light-power, the more we align our mind, heart and body with it, the more it flows with, in and through us, and may even become manifest as us in both sacred and mundane actions.

The truth is, when we come into contact with streams of Light Transmission, particularly those that labor with the Supernal Light, from the very outset something of the Supernal Influx is occurring in our lives, whether or not we are conscious of it, and we may say that in secret something of the Supernal Influx was occurring before we came into contact with the stream of Light Transmission, which is how we were able to find and link with a Continuum of Supernal Light Transmission – all the while this Holy Light, this Holy Spirit, is laboring in secret, and so in the experience of awakening, Supernal Realization, the experience is one of remembering, one of becoming conscious of what has been transpiring, is transpiring and will transpire within and behind all that appears.

Here we may say, interestingly enough, there are certain times, certain cycles, of greater Supernal influxes, as for example, during the summer of 1994, in the Dog Days, there was a greater influx of the Supernal Force and at various places in the world there were individuals who experienced the full breakthrough to the Supernal Consciousness – a matrix of individuals becoming a holy vessel of the Supernal Consciousness-Force. As it turns out, we are in another cycle right now of a similar influx so that, in secret, another matrix of individuals is coming into being, experiencing the breakthrough into Supernal Consciousness, the awareness of Supernal Being.

Any time this occurs along with the influx of Supernal Light there is also something of a tumult – for a great influx of light brings with it a play of great shadows, things needing to be workout for the greater manifestation of the kingdom of heaven on earth. This is why the Pistis Sophia speaks about the agitation of the heavens and earth during the ascension and full revelation of the Risen Messiah, and the turning of the celestial spheres to the right and to the left, or the altering of the sphere of fate, the karmic matrix.

Regarding this agitation I will have more to share when I initiate the discussion of another topic in the Pistis Sophia forum.

These were some thoughts I was inclined to share…

May the Light of the Great Seth (Shin-Tau) be in extension into all realms, worlds and universes of the Entirety; may all be drawn up in divine rapture into the Pleroma of Light, and drawn up, may they embody the union of the Pleroma and Entirety, heaven and earth. Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


#8 Postby Brooke » Tue Jul 28, 2009 2:46 pm

Shalom, dear friends!

This is very interesting -- and I'm looking forward to more discussion on this in Pistis Sophia, +Tau Malachi.

Shalom and blessings !

Return to “The Gospel of St. Philip”

Who is online

Users browsing this forum: No registered users and 1 guest