Asher & Asherah

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Asher & Asherah

#1 Postby sheryl » Sat Apr 07, 2012 4:51 pm

Shalom Friends!

Praise be to Elohim who provides us with sweet delights!

In Zohar, when speaking of the sons of Jacob/Israel gathering around his death bed to receive blessings - gathering them fittingly, or perfectly, it is taught - the blessing given to Asher is given special mention.

From Asher, rich is his bread...

Tying this to a verse from Judges, Asher dwelled by the shores of the sea and settled by his coves.

Asher seems to be key in the imperfect being gathered perfectly. It is part of the Divine name Eheieh Asher Eheieh and is said to mean which, who, whom, whose, that. Perhaps Asher is implying a pivotal place or point in time and space of becoming? A point of blessing from the Mother or an influx of the Supernal? Where what is intended or willed comes into being?

It is curious that later in the Old Testament this word becomes negatively associated with something that became forbidden in the temple. Asherah ets, or what is translated as a grove of trees. Ets being ayin tzadi, tzadi in the final form.

I am wondering if this later usage of asher, with a hei added, is speaking of a gathering that became imperfect? A gathering of 'trees' ayin tzadi that was not done fittingly?

Somewhere in the history of Israel, the Divine Feminine was lost, or became forbidden. I wonder if something of this occurence is hidden in the term Asherah ets?

Can more be said about this?

Shalom!

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Rosh

#2 Postby Elder Gideon » Mon Apr 09, 2012 8:38 pm

Shalom Sheryl!

I too am very interested in why the Rabbis launch their discourse of Israel's giving his final blessing and prophecy upon each of his sons, with Asher's blessing as a kind of prologue. When I see such strange 'anomalies' like this in Zohar, I've learned that the structure of the conversation, the transitions, even the overlapping of key ideas, is itself a teaching of elaborate nuance. Asher's blessing is indeed discussed in detail and sequence much later, but when quoted below, its purpose by the Rabbi's opening with his blessing is pointing me to quite a few mysteries simultaneously:

"Come and see: From the world that is coming emanates a flow to this righteous one, to provide delicacies and delights to this land, who is bread of poverty, transforming it into pastry, as is said: From Asher, rich is his bread, he will provide delicacies of a king--surely, as we have established.

"Come and see: From Asher--a mystery, alluding to the place that everyone calls happy. Who is that? The world that is coming, whom those above and below call happy and yearn for.

"Rich is his bread. From whom? Until here, he did not explain who is the source. Well, there is bread, and there is bread---just as there is a tree, and then there is a tree! There is a Tree of Life, and there is a tree upon which death depends. There is bread called 'bread of poverty,' and there is bread called 'pastry.' Who is that? Bread of vav, and this is his bread. Of this is written Look, I am about to rain down for you bread from heaven--from heaven, surely!"


Their conversation continues, wildly venturing into mysteries of a Tree that nourishes, crowned, providing for Assembly of Israel by the sign of the Holy Covenant. The bread of Sabbath (pastry) is later woven with daily bread (poverty), the union of upper and lower Shekinah, Binah and Malkut, all implied. In this teaching, bread itself is equated with female, sometimes male. This portion concludes beautifully,

"Come and see: Asher is inscribed above and inscribed below in the adornments of the Bride. The sea rests upon all twelve tribes and is arrayed in them, as is written, with the sea upon them above (1 Kings 7:25). Mystery of the matter: arrayed above, arrayed below on earth. Arrayed ablove, in certain adornments corresponding to the supernal world. Arrayed below, in these twelve tribes, corresponding to the pattern ablove. So, Shekinah above, Shekinah below, by virtue of Israel; She is encompassed and arrayed on both sides.

"Asher inheres in the array like the other tribes, and if Moses did not reveal, it would not be known, for it is written: dipping in oil his foot (Deuteronomy 33:24)--showing the location of his link, for he draws that anointing oil from above. Therefore it is written: Blessed among [children] is Asher." (Zohar 1:246a)


The angles and rationale for Asher's blessing introducing all the blessings upon the sons of Israel defy one direct explanation. Where you're drawing upon Asher from Eheieh Asher Eheieh is a thread Elder Sarah offered in our most recent study, one which took us into many territories: Who, What, and That flanked by I Am or I Shall Be are but the beginning of the blessing which is uniquely Asher's, promising and prophesying the advent of Messiah AND its full reception with Lady Mirya.

When we regard the Burning Bush from which Eheieh Asher Eheieh is spoken, the Tree of the Knowledge and the Tree of Life become much more dimensional in the applications of Asherah. While patriarchal editing and elimination of everything tied to goddess worship in temple Judaism prevents a full, scriptural perspective, very sound argumentation by Rafael Patai in The Hebrew Goddess suggests that influence of Canaanite religion was constantly influencing what he calls the Yahwehist cult of Jewish temple priests. The Tree of Knowledge (Eve) and the Tree of Life (Mirya) are certainly a spectrum of how Elohim brings into manifestation Who and That we most truly Shall Be: Asher from Asherah.

There's another layer which occurred to me recently in preparing another talisman, with which I'll conclude. The same letters spelling Asher א ש ר are also reversible in another significant word entirely parallel with everything said above by the rabbi's of initiation, transformation, and the manifestation of God's sovereignty. Head, rosh, is spelled ר א ש. Rosh Hashanah, Head of the Year, is a pivotal festival for in this holy day, preceded by the ten days of vigil and prayer, confession and repentance in Yom Kippur, is the Holy One's judgment (measuring) for the year to come, symbolized by rain. "Remember us for life," is a prayer in this festival, for Rosh Hashanah is also called The Day of Remembrance: "Remember us for life O El. King who desires life, inscribe us in the book of life for your sake, O Living El, God of Life and our Protector." (Gikatilla 57)

Where 'Head' takes us is manifold. I feel everything of Keter-Daat, as well as the Head of the Body of all anointed in the Blessed Name: Christ. By the emanation of Christ as Yeshua, transforming bread of poverty into pastry, reconciling the Tree of Knowledge with the Tree of Life, unifying Shekinah Above with Shekinah Below, and becoming High Priest forever after the Order of Melchizedek, the sense of Asher's blessing introducing all other blessings upon the sons and tribes of Israel begins to align and prophesy why the rabbis in this portion of Zohar mysteriously declare, "Jacob did not die."

May we open to your Presence, Risen Savior.
Knocking on the door of our heart, may you enter
and sup with us and we with you, and live.


Amen and amen!

Elder Gideon+

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The Bread of Vav

#3 Postby sheryl » Mon Apr 16, 2012 10:00 pm

Shalom Elder Gideon!

Thank you for your reply and adding to this contemplation.

It is curious that the bread of pastry is also called the bread of Vav, which I believe you address when you say:

The bread of Sabbath (pastry) is later woven with daily bread (poverty), the union of upper and lower Shekinah, Binah and Malkut, all implied.


Vav in the Great Name being the link between the two Heis, representing the upper Shekinah and the Lower Shekinah.

It is also fascinating how the bread of Vav is equated with giving and receiving the delicacies of the King - partaking, eating, which brings to mind something Yeshua said in the parable of the sheep and the goats:

Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?’ And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’

When considering this lesson in Zohar, I wonder if the Master here is speaking esoterically of the Second Coming?

What a delightful connection Elder Sarah made between Who, What, and That. I recall as well teachings of Who from the Zohar, and teachings of This. It seems that such declarations offer us a glimpse into the experience of deeper mysteries, which sends my mind in a spin.

And if I might ask, are you making a correspondence between Eve, the Tree of Knowledge, and Asherah, as well as Mirya, the Tree of Life, and Asher, when you say:

The Tree of Knowledge (Eve) and the Tree of Life (Mirya) are certainly a spectrum of how Elohim brings into manifestation Who and That we most truly Shall Be: Asher from Asherah.


The correlation that you offer between Asher and Rosh brings to mind the only singular word in Hebrew that begins with Vav - confession. Confession as the recognition and letting go of false self identification very much feels to be what allows us to join with the link - partake of the bread of Vav - joining this world and the world to come.

It is correct to say that the world to come is speaking esoterically of the embodiment of our True Self, as we are in God, the True Light?

May all receive of the delicacies of the King!


Sheryl

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Asherah: Name of the Shekinah of Messiah

#4 Postby Tau Malachi » Wed Apr 18, 2012 10:54 am

Greetings and blessings in the light of the Messiah!

According to apostles of the tradition originally Asherah was a common name for the Holy Shekinah, the manifestation of the presence and power of Yahweh, but over time, in ignorance, many among the children of Israel began to conceive of Asherah as separate from Yahweh, as though a “goddess” and “god” distinct from one another; in other words, the monotheistic tradition of the Hebrews became corrupted by the influence of pagan traditions of the peoples surrounding them, and many among the children of Israel began to stray into the worship of lesser gods and goddesses, taking up practices of other religions. This led to prophets speaking against “Asherah,” and beliefs and practices that became associated with Asherah; hence, the negative view of Asherah that is recorded in the Torah.

The Old Testament as we know it was recorded in writing during the Babylonian exile; before that time the spiritual teachings of the Hebrews were largely an oral tradition. If we look into the Old Testament there is every indication of a more dynamic understanding of God as masculine and feminine, and an acceptance of holy women along with holy men; hence, a less patriarchal spirituality. Aside from the building of a power structure focused on men, the progressive removal of the Divine and Sacred Feminine had much to do with an attempt to preserve and distinguish the spirituality and religion of ancient Israel from that of the peoples surrounding them; hence, from ancient pagan traditions. In order to emphasize the monotheistic revelation of the One God, and not give way to dualism of a “god” and “goddess,” or a plurality of deities to be worshipped, there was a focus on the Divine Masculine and a diminishing of the role of the Divine Feminine. During the Hebrew exile in Babylon, naturally there was a very strong sentiment and movement regarding this, and this shapes the canon of Scriptures.

The emphasis upon God, the Divine, as masculine, however, presents a partial and very limited vision of the Divine, and this partial and limited vision of the Divine has come to dominate Judaism, Christianity and Islam. It is time for a restoration of the Divine and Sacred Feminine in Christianity, something much more than the tokenistic inclusion of the Virgin Mary in Roman and Orthodox Churches. The very nature of the Second Coming of Christ in Glory is the revelation of God the Mother and the full reception of the Holy Bride, and we may say the redemption or restoration of Asherah.

If we look into the Name of God revealed to Moses at the burning bush, Eheieh Asher Eheieh, Asher is a Name of God; if we then look into the name of Asherah, which is spelt with the addition of one letter, He, Asherah is also a Name of the One God, the feminine aspect of the Holy One, the Shekinah. Understanding this it is very interesting for Christian Mekubalim to see the Zohar begin the discussion of the blessings of Jacob upon his sons with the blessing of Asher, for it hints at deep mysteries in our Christian Kabbalah.

Look and see! Eheieh Asher Eheieh corresponds with Keter-Crown, and Jacob, or Israel, corresponds with Tiferet-Beauty, and here in this passage of the Zohar Asher corresponds with Yesod. Usually it is Joseph who corresponds with Yesod, but here it is Asher and this is very wild!

There is, in effect, the drawing of a Name corresponding with Keter into Yesod, and in so doing there is the revelation of a deep esoteric mystery. In the Holy Name spoken to Moses, Asher, “Who” or “That,” indicates all Divine Attributes, all the Holy Sefirot – Asher in this Holy Name is the entire Tree of Life, and is the entire great matrix of emanation, creation, formation and making, all of creation.

If Yesod is called “Asher,” then by logical extension Malkut-Kingdom is Asherah, and by nature Asherah would indicate the full realization of Asher, or the full realization of Eheieh Asher Eheieh.

Eheieh, “I Am” or “I Shall Be,” appears twice in the Name corresponding with Keter, and the first appearance indicates the potential of Divine or Enlightened Being, while the second appearance indicates the actualization and realization of Divine or Enlightened Being; Asher is the vehicle of this actualization and realization of Divine Being, or is the entire play of Being in Becoming. Asherah indicates the embodiment, the manifestation, of this Divine Being – the awakening of the Divine I Am. As we know and understand, the Essential Name of God, Eheieh, is realized in Yeshua Messiah, and specifically in Hayyah Yeshua, the Risen Messiah, and we may say that Asher is a secret name of the Risen Messiah, and therefore the Shekinah of the Messiah is Asherah – the Shekinah of Atzilut embodied.

On one hand, what is represented by Asher and Asherah is realized in the exchange between Hayyah Yeshua and Magdalene – this Truth and Light being embodied in them; yet, on the other hand, the Holy Bride was not received in full at the time of the First Coming, but she was received only in part, and therefore the full and complete realization of what is represented by Asher and Asherah is in the Second Coming of Christ in Glory, Asherah being the Divine Glory, Asherah being the Name of the Shekinah of the Messiah, the Holy Mother and Holy Bride, in the Second Coming.

This is reflects another layer of interpretation of Eheieh Asher Eheieh, the First Coming corresponding to the first Eheieh and the Second Coming corresponding with the second Eheieh of the Name, Asher corresponding with the ongoing revelation of the Messiah between the First and Second Coming.

As we know and understand, we are living in the Second Coming, and therefore Asherah is manifest with us – this is the Name of the Holy Shekinah in the Second Coming!

Now, in the First Coming Malkut is called Adonai, and in the First Coming there is the revelation of the Father and Son, but in the Second Coming Malkut is called Elohim and there is the revelation of the Mother and Daughter, or Holy Bride. Adonai indicates a single center of Divine Grace, or the Divine Action, Yeshua Messiah and the circle of companions around him, while Elohim indicates a multiplicity of centers of Divine Grace, or the Divine Action, a number of living tzaddikim and communities receiving the influx of the Spirit of Messiah.

As we know, Adonai is the vessel of Yahweh, like a veil of the Name Yahweh, and we may say that Asherah is the vessel of Elohim, like a veil of Name Elohim – through the First and Second Coming the fullness of Yahweh Elohim is revealed and realized, for the fullness of the Human One, the image and likeness of Yahweh Elohim, is realized.

Adonai Yeshua is often called the “Second Adam,” and if there is a Second Adam then there must also be a Second Eve – this is the Magdalene; but the fullness of the Second Eve is manifest in the Second Coming, and represents the complete realization of the image and likeness of the Human One in the Second Coming. In this, perhaps, we may understand the vow of the Holy Bride to continue to incarnate until all is accomplished; hence, the fruition of the Second Coming of Christ in Glory.

In the First Coming there was the Holy Mother and Holy Bride distinct from one another, but in the Second Coming the Holy Mother and Bride are joined as one, just as the Father and Son are joined as one in the First Coming. Here we may say that Asherah indicates the union of the Mother and Daughter-Bride, and the fruition of this union is the Great Resurrection and Ascension, the full “enthronement” of the Holy Bride (Malkut) in the Holy Mother (Binah).

As has been said above, Asher is a secret name of the Risen Messiah, and if we look into the letters composing this Name of God it implies a happy face, a bright face, for there is Alef, primordial air, and Shin, primordial fire, and Resh, “face,” a face that is lit up! This is descriptive of the face of the Risen Messiah, who smiles upon his disciples, and who breathes upon them the Holy Spirit, a Fiery Intelligence, imparting the Shekinah of the Messiah to them, the Living Presence and Power of the Anointed of God. This transpires in the upper room with his original disciples, those who walked with the Master in the world, but it is not isolate to his original disciples, for the Risen Messiah, the Living Christ, continues to appear to disciples throughout all time, and we are established in the Second Coming through direct experience of the Risen Messiah, the Living Christ in Glory, in the company of the holy saints and angels. When we enter into direct experience of the Risen Messiah, the Living Christ, and receive the Holy Spirit, so the Holy Shekinah of the Messiah is with us, Asherah.

As we know, the Risen Messiah is Rosh, the Head of the Living Body of Christ, the Community of the Spiritual Elect, direct experience of the Risen Messiah being the foundation of this enlightened community, the Spirit of the Messiah joining members of this Living Body together in a single communion of one mind, heart and life in Christ.

In closing we may say that Asherah is the fullness of the Shekinah of the Messiah with the entire Body of Believers in the Second Coming, all united in One Living Spirit, One Living Presence.

There is much that can be said concerning Vau and the realization of the world-to-come, but here I’m inclined to pause, waiting to see where the Mother Spirit might carry our contemplation and discussion before continuing on.

May you know the good company of the Shekinah of the Messiah with you today! Amen.

Peace be with you!
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Inmost Primordial Shekinah

#5 Postby sheryl » Thu Apr 19, 2012 11:26 pm

Shalom Dear Tau,

Your recent postings have set my mind a spinning!

Praise and gratitude to our Mother who gifts us with such knowledge and understanding.

I have many questions brewing and if I might offer a few of them here for consideration.

In the discussion on the overlapping Sefirot, Elder Gideon expanded on the revelation that these three intersections are the Three-fold Body of Melchizedek, asking if the inmost primordial emanation of Shekinah was the Truth Body of the Truth Body.

In carrying this contemplation out, a curious thing is seen. The Glory Bodies of the Truth Body, the Glory Body, and the Emanation Body, are Messiah, Rafael, and Malakim, respectively. It is curious to see Tiferet aligned with the Glory Body within each Body! More curious when one considers that Yesod in simple teachings is the Glory Body, and the Secret Name of the Risen Messiah is Asher, which in the Zohar lesson in question corresponds to Yesod.

I am wondering if mysteries of the Risen Messiah and the Glory Body are being pointed at with this? One being that the Glory Body plays a role in redemption - connecting or joining the Truth Body with the Emanation Body?

Mirrors keep coming to mind, with mirrors shattering and mending, and reflections off of one mirror to another, with perhaps Asher being the reflection itself? When a mirror mends and reflects back, it is Asherah?

Does Asher in some fashion correspond with the inmost primordial emanation of Shekinah? Perhaps with the Shekinah of Adam Kadmon that is channeled through YHWH, thereby being the Essence of all Divine Names and Partzufim? And so when the Holy Mother and Bride are joined as One, in the Second Coming, in full enthronement, they are then reflecting something of the inmost primordial Shekinah, hence becoming Asherah?

One last thought.

Another Name came to mind while reading Asherah is manifest with us – this is the Name of the Holy Shekinah in the Second Coming! and that is Emmanuel, God with us, the Name of the Messiah in the First Coming!

It is curious that another meaning of Asherah is grove, as in grove of trees, and another meaning of Emmanuel is top of the tree!

May all beings receive the blessings of the Second Coming!


Sheryl

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Asherah: Malkut of Atzilut, Supernal Shekinah

#6 Postby Tau Malachi » Fri Apr 20, 2012 10:48 am

Greetings and blessings in the Light of the Messiah!

Asher corresponds with Yetzirah of Atzilut, the Holy Tzaddik, and Asherah corresponds with Malkut of Atzilut, the Supernal Shekinah, the Shekinah of the Messiah. As we know, until the coming of the Messiah there was no holy vessel into which Malkut could pour herself out in full and complete her “reaching,” and thus the Supernal Shekinah was not revealed in her full glory and power; but when the Spirit of the Messiah entered into Adonai Yeshua, and he receive the Supernal Influx, Malkut was able to pour herself out in full and complete her reaching. Her full outpouring, and the completion of her reaching, of course, happens in the resurrection, with Hayyah Yeshua, the Risen Messiah, for it is in the resurrection and ascension that he, in turn, pours out himself in full and “reaches” when he imparts the Light Transmission, the Holy Spirit, to his disciples.

Yesod is called the Holy Tzaddik and Yesod receives all of the influxes (shefa) of the Upper Sefirot and conveys them to Malkut, the Shekinah; Yesod of Malkut holds all of the Supernal Influxes, and when Malkut of Atzilut receives them, she in turn conveys them to all worlds, to each according to their capacity to receive. The greater influx of Malkut of Atzilut occurs as true human beings, or living tzaddikim, appear in a world, but the full influx happens only when a Perfect Tzaddik appears; hence, the advent of the Messiah in a world.

On one hand we may say that at the time of the resurrection of Messiah Yeshua, our Adonai, the fullness of Malkut of Atzilut was embodied and revealed, or that she poured herself out in full and her reaching was complete on that holy day, and this would be true. On the other hand, though, the greater revelation and embodiment of the Supernal Shekinah, and therefore her full outpouring and complete reaching, is in the Second Coming; hence, her outpouring and her reaching continues, and it is not complete until all souls destined to be anointed with Supernal Light and Truth are anointed and gathered into the Light Continuum, Yahweh, Yeshua.

Thus, in the First Coming Malkut, the Holy Shekinah, is revealed as Adonai, but in the Second Coming she is revealed as Elohim; and we may say that in the fruition of the Second Coming, or rather, the fruition of the Great Resurrection and Ascension, Malkut is revealed as Yahweh Elohim, the End-Of-Days having come.

Within and behind all of this there is the Primordial Shekinah, but it is the realization of the Supernal Shekinah that transpires through the First and Second Coming; the realization of the Primordial Shekinah not in this world, but rather is in the World-To-Come. Although great tzaddikim may hold something of this primordial realization while in the body, in this world, it remains makifin (encircling, transcendent) not p’nimi (internalized, embodied), for the full realization of the Primordial Shekinah is in the End-Of-Days, or in the World-To-Come.

Here the Holy Spirit inspires us to speak a secret mystery: According to masters of the tradition Binah-Imma of Atik Yomin is called End-Of-Days. Nothing more can be said of this in the present discussion, and no answer can be given to any questions about this, but let those who can contemplate and meditate upon this deep mystery seek knowledge through the Mother Spirit, and so understand!

In term of the Primordial Shekinah and Asher, or the Risen Messiah, we can say this however, the realization of the Primordial Shekinah is in the fruition of the ascension, when Hayyah Yeshua is translated into Pure Light and enters into Clear Light Union, or complete unification with the Living Father. Likewise, when it is said that the Soul of the Messiah is the “Soul of Adam Kadmon,” this corresponds with the Primordial Shekinah within and behind all that transpires, the greater truth of Messiah Melchizedek, “primordial enlightenment.”

At present, though, the inmost gradations of consciousness realized and embodied are gradations of Supernal Consciousness, which transcend the gradations of cosmic consciousness, the peak of mental consciousness; and as it is, in the present state of collective humanity, these are very lofty grades of consciousness, the inmost grades still remaining beyond realization and embodiment in this world, though there are great tzaddikim who touch upon these inmost gradations as they run and return. Thus, our spiritual labor in the Second Coming is the full realization and embodiment of the Supernal Shekinah, the Primordial Shekinah representing a realization and embodiment in the World-To-Come.

Of the former we have much to say, for it is in our experience of self-realization in Christ, but of the latter there is little to be said until due season. In truth, there is no speaking of the Primordial Shekinah, but it is an inmost secret, know only to those souls that enter abide in Clear Light Union; hence, the true “Ascended Masters.”

Now, concerning Malkut as Elohim, and the greater realization and embodiment of the Supernal Shekinah, which corresponds with Elohim, and with the Name of Asherah as the Name of the Holy Shekinah in the Second Coming, Elohim designates many in Sacred Unity, oneness, and Asherah means “grove,” also implying many that are one. This is the nature of the Second Coming, for multiple living tzaddikim embody the Shekinah of Messiah and become centers of Divine Grace, centers of this Divine Action, the Shekinah of the Messiah raying out to many more individuals in communities surrounding them. There is one and the same Light-presence (Christ) and Light-power (Holy Spirit), but manifest, embodied, in many – one and the same Living Presence, or Living Spirit. It is like an embodiment of Diamond Being, or Jeweled Being, with many facets, faces, and this is the greater realization of Malkut of Atzilut in the Second Coming; hence, Asherah.

We may say, Asher is the unity, oneness, and Asherah the multiplicity, many emanations, embodiments; hence, Asher is in Asherah.

We may also say, Asher is Rosh, the Head, and Asherah is the Body; through the Living Body the Fiery Intelligence in the Head is actualized and realized.

If we wish to look into the mystery of Vau, corresponding with the mystery of Asher, first, aside from a single word that begins with Vau, indicating “confession,” so also there are names of hidden and supernal angels that begin with Vau. And, as we know, the inner mystery of Vau is the Six Sefirot of Atzilut, Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod of Atzilut. Asher corresponds with Yesod of Atzilut, and Yesod is the “fullness of the Six,” the channel of the influxes of the Six into Malkut of Atzilut; hence, “fullness of Vau.”

In the Great Name of Yahweh, Vau represents the Messiah, and Vau joins the first He with the final He, corresponding with the Mother and Bride, Upper and Lower Shekinah, respectively; in the Second Coming, as Adonai becomes Elohim, this union of the Mother and Bride is complete, the Bride-Kallah becoming the Mother-Imma. This is the fullness of Vau realized.

How does the Bride become the Mother? This is the mystery of the bridal chamber, for the Bride becomes Mother through union with the Bridegroom, conceiving, gestating and giving birth to a Holy Child, the image and likeness of the Bride and Bridegroom; then, the Son becomes Father, and the Daughter becomes Mother.

This, exactly, is the Second Coming of Christ in Glory, for receiving the fullness of the Christ Spirit a man is the image and likeness of the Bridegroom (Second Adam) and a woman is the image and likeness of the Bride (Second Eve); yet more, they become Bridegroom and Bride, the Christ Spirit, the Supernal Light, being embodied in them, just as in Adonai Yeshua and the Magdalene.

The full realization of the Christ Spirit, or the Supernal Light, is when it is embodied, integrated, and when the Spirit of Christ is communicated to another; hence, through the imparting and reception of the Light Transmission, mystery of Vau!

There is a natural confession that arises in a moment of full Light Transmission in the Christian stream, “Messiah Yeshua is Adonai!” Indeed, for all of a sudden we realized the power in the Blessed Name as we receive the Spirit of the Messiah, the awareness of the Supernal Light and Truth, Eheieh, I Am.

Here we may say, the first Eheieh corresponds with Yeshua Messiah, and with the holy apostle through whom we experience the Light Transmission, and the second Eheieh corresponds to us when we receive the Light Transmission and enter into the realization of the Divine I Am; and thus, Asher corresponds with the Light Transmission, the imparting of the Holy Spirit, and Asherah corresponds the embodiment in the Community of the Elect, the Community of Israel.

As we know and understand in our experience, the entire community, the Living Body of Christ, is the vehicle of this Light Transmission.

I’m inclined to pause at this point, and see where the Spirit leads us next.

May the Light of the True Cross (Shin-Tau) shine into all directions of endless space, and may all living spirits and souls be uplifted in Hayyah Yeshua. Amen.

Peace be with you!
Tau Malachi

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Asher, Asherah

#7 Postby BrandonLw » Sat Apr 21, 2012 5:55 pm

Hallelu-Imma for revelation of mysteries and for sacred community!

Upon reading that Asherah is the vessal of Elohim, a question:

What is said of taking up Asher and Asherah to intone as Divine Names? Can we infer they may be intoned with four different vowel sounds to emphasize certain aspects? I wonder of these as ideal names to draw in energy of the Second Coming and perhaps open the way for the revelation of the Bride-Mother and empowerment for multiplicities of Tzaddakim...

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Asher Asherah

#8 Postby Elder Gideon » Sun Apr 22, 2012 8:24 am

Shabbat Shalom Tau Malachi!

These teachings on Asherah are wonderful! I'm hearing how our oral tradition finds such deep correspondences to Asherah and the Shekinah. May She be received in fullness: Our fullness!

I'm suddenly hearing the Divine name YHVH Elohim differently, for you wrote:
As we know and understand, the Essential Name of God, Eheieh, is realized in Yeshua Messiah, and specifically in Hayyah Yeshua, the Risen Messiah, and we may say that Asher is a secret name of the Risen Messiah, and therefore the Shekinah of the Messiah is Asherah – the Shekinah of Atzilut embodied.

and,
As we know, Adonai is the vessel of Yahweh, like a veil of the Name Yahweh, and we may say that Asherah is the vessel of Elohim, like a veil of Name Elohim – through the First and Second Coming the fullness of Yahweh Elohim is revealed and realized, for the fullness of the Human One, the image and likeness of Yahweh Elohim, is realized.


and,
How does the Bride become the Mother? This is the mystery of the bridal chamber, for the Bride becomes Mother through union with the Bridegroom, conceiving, gestating and giving birth to a Holy Child, the image and likeness of the Bride and Bridegroom; then, the Son becomes Father, and the Daughter becomes Mother.


If I'm not misunderstanding, YHVH is manifest, embodied, in Hayyah Yeshua: Asher. Elohim is manifest, embodied in communities gathering in the Blessed Name of Hayyah Yeshua: Asherah. The Bridal Chamber of the Father-Mother continually generates this Creation; when the Son and the Daughter unite, becoming Father and Mother, a new Creation is generated which we experience in their union: Light Transmission, the Second Coming. It sounds like a new kavannah of the Divine name is YHVH Elohim has opened in my hearing, being the awareness of Asher Asherah, respectively.

If this could be tuned or corrected, I'd be very grateful.

Elder Gideon+

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A Stream of Living Beings in Light

#9 Postby sheryl » Sun Apr 22, 2012 8:37 pm

Shabbat Shalom!

Praise Imma Elohim for these teachings and contemplations! Praise and gratitude to Imma and Her Son for guiding our contemplations.

Like Elder Gideon, I find myself seeking a greater understanding and kavannah regarding the Divine Name YHWH Elohim.

The Light Continuum came to mind while listening to last week’s Shabbat discourse, where Tau spoke of the Second Coming as a stream of living beings in Light, or a growing stream of transmission and teaching. With Asher as the Light Transmission in full - thus called Adonai, and Asherah as a multiple manifestation of the Light Transmission – thus called Elohim, can we say that as Adonai, YHWH, the Light Continuum, touches down into the world, and as Elohim, It rays out in physicality via multiple manifestations, so that Asherah is speaking of the Light Continuum, through Light Transmission, moving through time and space?

The living stream of Potential outside of time becoming a living stream of Actualized in time and space?

Tau, in speaking of the mystery of Vau, you said:

In the Great Name of Yahweh, Vau represents the Messiah, and Vau joins the first He with the final He, corresponding with the Mother and Bride, Upper and Lower Shekinah, respectively; in the Second Coming, as Adonai becomes Elohim, this union of the Mother and Bride is complete, the Bride-Kallah becoming the Mother-Imma. This is the fullness of Vau realized.


While thinking of the fullness of Vau realized, more than a link comes to mind. Perhaps we are pointing to the difference between YHWH Elohim in Binah versus YHWH Elohim in Da'at?

In Gnosis of the Cosmic Christ, you say:

Yahweh is the one consciousness-force; Elohim is the one consciousness-force becoming many cosmic forces in creation. In Binah, all cosmic forces are united in the one force, but through Da'at, they are separated into distinct individual forms of the force.


And then in a post on the forum made in the early years, you said:

In a previous post on this topic I mentioned the power of the Zer Anpin (the Little Face of God) embodied by the Messiah and the Tzaddikim – it is this Face of God the Tzaddikim conceal and reveal, the Indweller of Light. What is this Divine Power? It is the power of Vau in the Great Name of God, and it is the power of the World of Maggidim (Angels); when this power is joined to the power of Nukva, and she becomes Kallah, then the blessings and grace of Imma and Abba pour out, as on the Day of Pentecost and as in the Divine Revelation of the Risen Messiah on the Mount of Olives.


With Vau, can we be speaking of the Divine Power behind "all cosmic forces being united in the one force"?

Vau being a mystery behind YHWH and His Name being One?

Please continue to correct and guide our contemplations.

May Asherah continue to bloom in this world!


Sheryl

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Gazing Deeper into Asher-Asherah

#10 Postby Tau Malachi » Mon Apr 23, 2012 11:09 am

Greetings and blessings in the light of the Messiah!

Emmanuel, having the meaning “top of the tree,” this corresponds with Asher and with the Holy Tzaddik, and Asherah, having the meaning “grove,” this corresponds with the Sacred Circle, Community of the Elect. If and when a soul is taken up as a vehicle of Divine Grace, a center of the Divine Action of the Second Coming of Christ, the very nature of this experience of full awakening is a deep, intimate experience of Hayyah Yeshua, the Risen Messiah, and in this experience there is a full reception of the Christ Spirit, the Supernal Light, and the dawn of Supernal or Messianic Consciousness; the very nature of this Gnostic experience of Christ is a conscious unification with Hayyah Yeshua, and the Light-presence and Light-power becomes embodied in that holy woman or holy man, the image and likeness of the Holy Bride or Bridegroom. This Light-presence and Light-power shines within and all around them, and it rays out, communicating itself to all who gather in Sacred Circle, Community, so that as one receives, all receive, each according to their present capacity and desire for the Holy Light. The nature of this Holy Light, the Spirit of Christ, is unity, and so all are joined and united as one Living Body of Christ, spiritual, psychic and physical, one and the same Christ Spirit embodied in one and all.

There is Holy Tzaddik (or Sacred Tau), and there is the Community (or Sacred Circle), and this is the manifestation of Asher and Asherah, which we may say is the vehicle of reception of the influxes of Yahweh Elohim.

Emmanuel, “God is with us,” and Asherah, “Holy Mother-Bride,” is made manifest, again and again in progression, evolution, of the revelation of the Messiah and the Holy Gospel. Such is the nature of the Living Word, it is progression, growth and evolution; hence, “living.”

The very idea of the “top of a tree” and a “grove of trees” implies growth, evolution, life!

Asher and Asherah, Tzaddik and Community in the Messiah; this is the Living Presence of Hayyah Yeshua, the Risen Messiah, or the true Kingdom of God (El, Elohim).

Let us remember the Tree of Life, the array of Holy Sefirot through the Olamot, is often called an “orchard,” a grove of fruit bearing trees cultivated and nurtured by the Human One, which nourishes and sustains the Human One, and provide Life Abundant. The most common terns used for the Tree of Life as an orchard are the “Garden of Pomegranates” or “Orchard of Apples,” and so when the full Supernal Influx is brought in, embodied, Holy Shekinah is rightly called Asherah (grove, orchard), and the first center of this Holy Influx is rightly called Asher (top of the tree), a “face of Emmanuel smiling upon all,” or the “Foundation of the World.”

Now, concerning the mystery of Yahweh Elohim as Binah or as Da’at, first Binah is called Elohim, but when Binah is joined with Hokmah, and Da’at and the Seven Sefirot of Construction emanate from Binah, then Binah becomes Yahweh Elohim and Da’at is the power of Yahweh Elohim, Imma-Mother, having “given birth,” emanating from within herself. Hokmah is Yah, Binah is Elohim, but through Elohim, when there is union and generation, Vau-He (the Seven Sefirot of Construction) come into being; hence, Yahweh Elohim as Mother (Binah) and Child (Da’at).

Da’at is like a prism through which the Holy and Supernal Light passes and rays out into rainbow rays, the full spectrum of Holy Light, many gradations of Holy Light; in Binah, in the Womb, all of this is potential, growing, developing, within Imma-Mother, but through Da’at all of this is actualized, being born, as it were, no longer in the Holy Womb of God (Elohim). As we know and understand, once born this Divine Life remains largely in potential, an “infant,” and must grow and evolve to full maturity, full actualization and realization, or embodiment. In Da’at, at the outset, there is the Bridegroom and Bride in potential, but through an ongoing revelation of the Holy One (Yahweh Elohim) Bridegroom and Bride become actualized and realized, embodied in full glory and power. When embodied in full, and when united, mystery of the bridal chamber, this is the fulfillment of all creation, the fulfillment of Ratzon Elyon, the Will of the Most High; this is the realization of the Human One as the image and likeness of Yahweh Elohim.

Asher is the Bridegroom and Asherah is the Holy Bride, and they are the manifestation of the power of Yahweh Elohim.

Here we may say, this Great Realization has transpired, is transpiring, and will transpire; hence, the Messiah and Shekinah of the Messiah have come, are coming, and are yet to come – the revelation of the Holy One with, in and through the Human One is ongoing.

The very nature of this revelation of the Divine, Ain Sof, the Infinite and Eternal, is a Continuum of Light Transmission; what is emanated, revealed, is Or Ain Sof, the Holy Light of the Infinite. Yahweh corresponds with the Light Continuum and Elohim corresponds with the many emanations of the Light Continuum, and the many gradations of Light Transmission. The Continuum of Light Transmission is like a living river of light, and in revelation, transmission, it is growing, evolving with, in and through us, the Holy Light being revealed and realized in higher and higher gradations, a greater Light-presence and Light-power becoming embodied.

This Holy Light, the Supernal Light, is the Messiah, and the Shekinah of the Messiah is the Light Transmission, and, as we know in our experience, the Holy Light and Light Transmission are inseparable; yet, in the play of Light Transmission there is the reception and recognition of the Holy Light, and then there is the realization and imparting of the Holy Light, Light Transmission – realizing, imparting, this is the fruition of conscious union, and this is the manifestation of Asherah.

Asher and Asherah, this is the manifestation of the Continuum of Light Transmission in the world, an ongoing embodiment of the Light-presence and Light-power; for the most part, in the long “dark night of the soul” through which the Church, Christianity, passed this Continuum of Light Transmission was all but lost in this world, but in the Second Coming of Christ in Glory it has been restored, and it has been progressed, even greater gradations of the Holy Light, the Consciousness-Force, being received and imparted, realized and embodied.

This progression of Light Transmission has not only transpired in the Christian stream of Light Transmission, but with the Supernal Influx it is transpiring in many streams of Light Transmission. This is the greater truth, the greater realization of Asherah: all peoples, all souls, being children of one and the same Mother God, and being siblings in one and the same Holy Bride (Shekinah, Living Presence and Power).

Our souls are emanations of the Holy Light, the Light Continuum, and therefore the experience of this Light Transmission is the realization of our souls; this ongoing revelation of Christ and God, the True Light, is the realization of our true essence and nature, the Holy Light, Bornless Being (Eheieh). This hints at a great and supreme mystery, for on the one hand, God, the True Light, does not change or evolve, but is transcendent of creatures and creation. This transcendent aspect of God, the True Light, is God the Father. On the other hand, however, God, the True Light, is changing, evolving, becoming actualized and realized through creatures and creation. This immanent aspect of God, the True Light, is God the Mother. In a similar way, there is an inmost aspect of the soul, the essence and nature of the soul, that does not change or evolve, and then there are aspects of the soul changing, evolving, becoming realized.

If and when we speak of Divine Grace, this is an influx into the Realm of Becoming from the Realm of Being – an influx of the True Light and our soul essence from the changeless or eternal realm, which manifests as a new revelation and a radical transformation or leap in consciousness, or in the development and evolution of souls. The First Coming and Second Coming are great influxes of Eternal Being (Eheieh), and we may say that from the time of the First Coming there has been a progressive increase of these Supernal Influxes, the Second Coming representing the time when these influxes become nearly constant and manifest with greater intensity, greater power and glory; hence, a greater fullness of Supernal Influx, Supernal Light, or Supernal Grace. This is well stated in the revelation of the Holy Mother-Bride as Our Lady of Guadalupe and the name for the Second Coming in the prophecy given, the dawn of the “Age of Flowering,” or “Bursting Forth Into Bloom.”

In this regard we may contemplate the ascent of the sun in springtime and the bursting forth of blossoms, blooms, through the increase of light, the actualization of the great potential, the great glory and power within creation; in just the same way this is what happens with souls as the influxes of the Supernal Light grow and increase, their greater Divine Potential, their greater glory and power, is activated and becomes realized.

As we know, springtime is a season of great happiness, great joy, for all creatures, and for the human being – there is a happy face, a joyful face, Asher, in this increasing outpouring of Holy Light, and the Divine Life that is made manifest in this increasing Light Transmission is Asherah.

It must be said, though, that springtime is not the season of fruition, or an end of the ascent of light, and that likewise it must be said that with the greater influxes of Supernal Light, so also there is a greater intensity and manifestation of shades and shadows, or darkness – everything is, in effect, amplified and accelerated by the influx of the Holy Light, all for the sake of a greater fruition, a greater realization, of Divine Being in Becoming.

This hints at another great mystery of Asherah, for as we know Imma and Kallah, Mother and Bride, encompass, include, Light and Darkness, and all cosmic and spiritual beings-forces, and Ruach Elohim, the Spirit of God, moves with, in and through the Great Matrix of cosmic and spiritual forces, and is manifest as the Great Matrix; even the spiritual forces of admixture (archonic) and darkness (demonic) are movements of the Spirit of God, though rightly called a “secret operation,” which is to say in ignorance, unknown to those spiritual beings-forces. This is also hinted at in the revelation of the Holy Mother-Bride (Asherah) as Our Lady of Guadalupe, for she appears in the midst of great darkness, great horror, and in the midst of two religions fallen into great ignorance and violence, Aztec and Catholic; she takes up the great darkness, great ignorance, as a vehicle for the greater revelation of Truth and Light. This is the dance of the Shekinah of the Messiah, Asherah, in the Second Coming moving towards the fruition of the revelation of the Divine in the End-Of-Days and the World-To-Come.

The invocation of Asherah, though, is an invocation of a greater manifestation of the Continuum of Light Transmission, a greater outpouring of the Holy Light, the Holy Spirit, and joining ourselves to Asherah, the Shekinah of Yahweh, Yeshua, we put on a Body of Vision, a vision of spiritual hope in the midst of good times and bad times just the same; hence, the light-vestures, light-bodies, of Hayyah Yeshua, the Risen Messiah.

Indeed, the mystery of Vau is something more than a link or connection, it is a conduit, a channel, of the Supernal Influx, and it is the agent of conscious unification, realization; the union of heaven and earth, God and the Human One. Here we may say, the “Crown of Vau is Da’at,” and Da’at is the realization of Keter, the realization of Eheieh, the Divine I Am.

It is given that we may speak an open secret. The nature of this realization of the Divine I Am, this Divine I Shall Be, is Ani-Ain; and we may say that this is the ultimate “confession” that brings salvation, or enlightenment and liberation. This very self-realization is shown to us through the cross and the appearance of the Risen Messiah, Hayyah Yeshua, and yet more, in the ascension of the Risen Messiah. And so we are told that the Messiah will appear again in the same way the Messiah ascended; and we are told, “You will meet him in the air (Spirit).” This transpires when we enter into the same self-realization as Yeshua and Mirya, recognizing and realizing the truth of the Divine I Am, Ani-Ain (Self, No Self).

As we know, Ain, No-Thingness, is the inmost nature of God, the True Light, and so, as emanations of the One God, this is the inmost essence and nature of our soul, our being; this Emptiness, or No-Thingness, is at one and the same time Fullness, or Every-Thingness. If and when we realize the Ain Nature of our soul, our being, so we realize our innate unity, oneness, with God.

It is given that we may speak another open secret. As we know, the inner form of the Threefold Rite of Initiation is communicated through the intonement of a mystic word (or Divine Name), radiant holy breath and the laying on of hands. As we know, there is a secret name of Christ, the Messiah, given in esoteric gospels and taught in our Christian Kabbalah, IAO; this secret name of the Messiah reveals the realization of Eheieh as Ani-Ain, and it is the Name of the Messiah in ongoing revelation and realization, or as the Continuum of Light Transmission.

In this holy awareness, this holy remembrance, Asher and Asherah are, indeed, Names of God to be invoked, chanted and sung; first and foremost they are in intoned and in sung in simple form as Asher-Asherah with various melodies; a chant or song of celebration in the pure joy, pure delight, of conscious union.

Then, indeed, vowel sounds may be added to the letters of the Name, Ah-Sh-R, and H; the vowel sounds a, i, o and u, which correspond to the manifestation of the Divine Presence in Atzilut, Beriyah, Yetzirah and Asiyah, respectively, hence, drawing down the influxes of the Sefirot of Atzilut into Asiyah through chant or song.

As and example, Ah-Sha-Ra-Ah-Sha-Ra-Ha would be the chant of these two Names joined corresponding with Atzilut.

Another way to chant or sing the Names is to join vowel sounds with Ah-Sh-R and then chant Asherah. As an example, Ah-Sha-Ra Asherah.

Joined with various melodies various chants of Asher and Asherah are generated in this way.

We may also share that various Divine Names may be joined with Asherah, for example, the chant of Yahweh Asherah and Yeshua Asherah are common, so also for example, Asherah Yah and Asherah Eheieh are common. As you might surmise, Imma, Nukva and Kallah are joined to Asherah in chant and song often times – there are truly many, many chants of Asher-Asherah. In time we will see if we can record some examples of these to share with sisters and brothers living at a distance; the plans are already underway to do so!

Here I’m inclined to pause in silent contemplating, abiding in Asherah, waiting upon the Mother Spirit.

O Yahweh Elohim, please bless and empower us to manifest Your image and likeness in full, and so make manifest the fullness of Asherah, Your Holy Shekinah. Amen.

Peace be with you!
Tau Malachi

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#11 Postby Yonah » Mon Apr 23, 2012 3:02 pm

Greetings & Blessings in the Name of Yeshua Messiah!

I've been following this thread for awhile and intrigued by the play.

I am especially drawn to the teachings of Asherah being the unity of Mother-Bride and thus the Mother of all peoples and all souls. This points to Asherah being the Mother of the second coming because she is the unfication of all coming back together. The Mother and Bride unified taking her children with her into the unity.

Looking at the stories of Guadalupe and her being the unification of both the Aztec and Catholic Traditions in the Mother, I see how she is thus a manifestation of Asherah. I've always wondered and contemplated that Guadalupe reminds me of both Mother Mary and Magdalene in one embodiment. This makes much more sense based on these teachings.

Thank you for these teachings and the insight!
Shalom, Yonah
Shalom,
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Shekinah of the Cosmic Christ

#12 Postby Tau Malachi » Tue Apr 24, 2012 11:15 am

Greetings and blessings in the light of the Messiah!

You have touched upon a delightful insight concerning the union of the Mother and Bride dear brother, for on one level the Bride, Kallah, is the individual community with a living tzaddik or apostle, and the outpouring, movement, of the Shekinah and Holy Spirit in an individual community, an individual and unique emanation of the Shekinah of the Messiah, or Light-presence and Light-power. The Mother, Imma, is the greater community composed of all individual communities and tzaddikim, the Great Matrix of Light united in one and the same Living Presence, one and the same Light-power (Holy Spirit) and Light-presence (Christ). Thus, there is the Living Body of Christ manifest as individual communities and the Living Body of Christ manifest as all communities together, united in the Risen Christ and Holy Spirit (Mother Spirit); all embodying the Spirit of Christ, and so united, this is an aspect of the union of the Holy Mother-Bride in the Second Coming.

Yet, we may also say this, the Holy Bride is the Body of Christ on earth, and the Holy Mother is the Body of Christ in heaven; in our experience of the Living Christ and the greater outpouring of the Holy Spirit, the Supernal Influx, this Holy Body on earth and in heaven are united – One Body of Christ.

This Living Presence, Living Body, however, is not isolate to the Christian stream of Light Transmission, but it encompasses all living streams of Light Transmission, so that all are progressed, increased and uplifted in the Second Coming. In this we may speak of the various streams, lineages and traditions as the Holy Bride, Kodesh Kallah, and their inner unity in the One Truth and Light as the Holy Mother, Kodesh Imma. Here we may say there is a movement in the Second Coming towards a weaving of streams, traditions, or an awareness of the greater Truth and Light within all, preserving the uniqueness and diversity of each, while honoring their unity in the greater Truth and Light. This, too, speaks of the union of the Holy Mother and Bride in the Second Coming of Christ in Glory.

In this, perhaps, we may gain deeper insight into something of the greater revelation of Christ in the Second Coming, or into the Gospel of the Second Coming. Essentially, it is the revelation of the Cosmic Christ and Primordial Christ, and a universal salvation, a universal evolution to enlightenment and liberation, Supernal or Supramental Consciousness. The very nature of the Risen Christ is, in truth, the revelation of the Cosmic Christ; hence, Christ transcendent of the person of Yeshua, Jesus. On a certain level, this was revealed through the First Coming, esoteric gospels such as the Pistis Sophia conveying deeper mysteries of the Cosmic Christ; but the revelation of the Cosmic Christ in the first coming was of one grade, and in a certain respect was partial and incomplete, the revelation of the Second Coming being a greater revelation of the Cosmic Christ. This is reflected by the recognition of Yeshua, Jesus, as the Christ, and the reception of the Risen Christ, or God become human and God pouring out God’s Spirit upon human beings, but bound up in a certain ignorance, idolatry, of Christ isolate to the person of Yeshua, Jesus. Thus, there arose the klippah, the husk, of believing the Christian Tradition to be the only way of salvation, or enlightenment and liberation, and the denial of all other wisdom traditions. Something of this has plagued all wisdom traditions, even those more accepting of others, for while accepting of others, generally speaking, each has tended to put forth itself as the “best” or “greatest,” and in some way this obstructs the greater vision and gnosis of the Cosmic Christ. While it is true that there are many different grades of revelation and Light Transmission, there is one Holy Light and Truth, and within and behind all there is a single Universal Order and Primordial Tradition. If and when we can look and see this, then we may gaze into the deeper mysteries of the Cosmic and Primordial Christ, and acquire insight and knowledge of the greater revelation of God, the True Light, in this world and all worlds of the entirety.

Indeed, for as we know in our experience, when we hear the name of Buddha or Krishna and such, this to us is Christ, though a unique and individual emanation of Christ, the Human One of Light (Enlightenment); and in our experience of the Light Continuum, as we know, it is not only Christian “saints and angels” that appear and join with us in worship, but rather very often we are joined by “saints,” tzaddikim, and “angels,” divine beings, of other traditions or streams of Light Transmission. Basically speaking, we become aware of a Universal Order of Light Transmission, or the revelation of the Divine, or Enlightenment. There are many Paths, but there is one Way; there are many Living Streams, but there is one Holy River – this awareness is an integral part of the Second Coming of Christ in Glory.

At the outset of the Second Coming, and perhaps to some extent still today, this greater message of the Gospel of the Second Coming was obscured, was difficult to receive and hear. As an example, if we look to Ann Lee and William Lee, and those who came to be called Shakers, although something of this was in their experience of worship they clung to a view of the Second Coming isolate to the Christian faith, and in a similar way the revelation of Guadalupe was obscured, consumed, by the Roman Catholic faith. However, by the time of Tau Miriam there was a progression of the Gospel of the Second Coming, and more and more a greater revelation and message of the Cosmic and Primordial Christ was received and communicated. When Mother Miriam entered into Supernal or Messianic Consciousness, and experienced the Risen Messiah in conscious unification, or the most intimate communion, her experience was a gnosis, da’at, of the Cosmic and Primordial Christ, Christ beyond the names of “Christ” or “Christian,” and this is what she bore witness to and preached. Yet, at the same time her focus and labor was in the Christian stream of Light Transmission, and her mission and message was a Christian Kabbalah, while always pointing to a greater Truth and Light, the Cosmic Christ, within and behind all authentic wisdom traditions. In fact, she displayed an intimate, experiential knowledge of multiple wisdom traditions ancient and relatively modern, while teaching the Christian Kabbalah, and likewise, in the experience of gnostic worship with her, or prayer, meditation and sacred ceremony with her, her companions experienced visitations of holy divine and enlightened beings form Christian streams and other streams, including wisdom tradition not of this world.

The same transpired in Tau Elijah’s experience of Supernal Influx, or full reception of the Christ Spirit, and so also in my own experience of the Supernal Influx during a spiritual retreat in the desert in July 1993. Through each generation, though, there is a progress in Habad (wisdom, understanding and knowledge) of the new Gospel, a greater revelation of the Cosmic Christ. Thus, since the time of Tau Miriam our Gospel, our Christian Kabbalah, has continued to unfold, has continued to progress and evolve, and it will continue to do so, for such is the nature of direct experience of the Living Christ and Holy Spirit, and the manifestation of Asherah.

In the Living Christ, Risen Christ, there is living revelation – living tradition; and we may say that the god of old time religion, or the demiurge of religion as we have known it, is indeed “dead” in the Second Coming, shown to be a corpse before the revelation of the Living God (Hayyim Elohim), Mother God, Father God, the True Light!

Although as a matter of law in the archonic realm, the unenlightened society, we must call our lineage and tradition a “religion” in order to be recognized in that dominion, it is not religion that we proclaim and teach, but rather it is a spirituality of direct experience, a spiritual illumination or enlightenment in Christ. This we call “Gnostic Christianity” and “Sophian Gnosticism.” Although our focus and message is in the Christian stream of Light Transmission, and on the vehicle of this Light Transmission in our lineage, a Christian Kabbalah, always there is an awareness of the Cosmic Christ, or the Truth and Light transcending the name “Christ” and “Christian”; hence, an awareness of Supernal Light Transmission of a Universal Order, and the Primordial Tradition, Primordial Enlightenment (Primordial Christ).

In the midst of the greater Supernal Influx, as we have said, there is a greater manifestation of Light and a greater manifestation of Darkness, and so there is a greater manifestation of the True Light along with many, many false lights. Thus, along with many streams of Light Transmission, and a progress, evolution in the revelation of Christ in the Second Coming, so also there is a generation of many abreactions, false revelations, or strange and false teachings. As we have said, though, the Holy Mother-Bride encompasses all and takes up the Darkness as integral to the Her greater revelation, and so it is also with the play of false lights; in some way, all in a great and supreme mystery, these also serve to facilitate Her greater revelation, though through a process of trial and error, and various experiments in evolution that are “dead ends,” or not viable. We learn and grow through experience, and souls can only develop and evolved through experience, and therefore a vast range of experience is necessary for all of Her children to come into being and awaken in Her – this is the Wisdom of Asherah!

Here we may say that Asherah is the Shekinah of the Cosmic Christ, the Supernal Realization of the Messiah; hence, the Holy Mother-Bride, Imma-Kallah.

In this we know a lovely chant, or song, of Asherah: Ima-Ma, Ka-La-La-Ah, Ah-Sha-Ra-Ha.

Here I’m inclined to pause and abide in the interior delights of Asherah, the Holy Mother-Bride.

Hallelu Imma-Kallah, Asherah! We give praise and thanks to you for the outpouring of your abundant blessings in your ongoing revelation among us! Hallelu Yah! Amen.

Peace be with you!
Tau Malachi

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Asherah as a Partzuf?

#13 Postby sheryl » Thu Apr 26, 2012 11:51 am

Shalom Dear Tau!

How marvelous are the delights of Mother! Much gratitude and praise for this teaching, these revelations and all that is arising from them.

In engaging in worship using the chants that you are offered us, an image of a Partzuf is trying to burst forth. It feels something like the image of the Woman of Light in Revelation 12, but something more, as more is being revealed.

This image seems to be a composite of Mother and Bride, one bearing a crown upon her head, and I wonder if there is any direction that can be provided?

Gratefully,

Sheryl

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Mystery of Vau

#14 Postby sheryl » Thu Apr 26, 2012 1:47 pm

Shalom again Dear Tau!

Something your shared previously keeps emerging in my meditations:

Look and see! Eheieh Asher Eheieh corresponds with Keter-Crown, and Jacob, or Israel, corresponds with Tiferet-Beauty, and here in this passage of the Zohar Asher corresponds with Yesod. Usually it is Joseph who corresponds with Yesod, but here it is Asher and this is very wild!


And:

If we wish to look into the mystery of Vau, corresponding with the mystery of Asher, first, aside from a single word that begins with Vau, indicating “confession,” so also there are names of hidden and supernal angels that begin with Vau. And, as we know, the inner mystery of Vau is the Six Sefirot of Atzilut, Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod of Atzilut. Asher corresponds with Yesod of Atzilut, and Yesod is the “fullness of the Six,” the channel of the influxes of the Six into Malkut of Atzilut; hence, “fullness of Vau.”


I cannot say that I understand why two sons of Israel could simultaneously be representing Yesod, except to point to your teachings of the matrix of living tzaddikim.

There is though something beautiful in contemplating Asher as Light Transmission, as Tzaddik, and lying by the shore of the Sea partaking of delicacies. There is something in this that feels to point to Tzaddik as the channel of the Six Sefirot in each Olamot, especially here in this world, as Tzaddik is the channel way, embodying the mystery of Vau in the fullness of the manifestation of the Six Sefirot, while Tiferet perhaps embodies the fullness of Vau within the Bridal Chamber itself that joins in Da'at with Binah?

I would be grateful if you could adjust and direct these thoughts.

Sheryl

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Living Asherah: The Tree of Life

#15 Postby Elder Gideon » Fri Apr 27, 2012 5:13 am

Greetings and Bride's Feast Blessings!

Happy are those who find wisdom,
and those who get understanding,
for her income is better than silver,
and her revenue better than gold.
She is more precious than jewels,
and nothing you desire can compare with her.
Long life is in her right hand;
in her left hand are riches and honour.
Her ways are ways of pleasantness,
and all her paths are peace.
She is a tree of life to those who lay hold of her;
those who hold her fast are called happy.
(Proverbs 3:13-18 )

What I'm also appreciating about Sister Sheryl's question of the Tzaddik and Vav has occupied my contemplation throughout the study of this topic, which continually widens and expands my awareness of how radical and rare the very appearance of the embodiment of Tzaddik in this world actually is. As a living tree, so is Tzaddik an Asherah, a Tree of Life.

The Tree of Life is equivalent with Asherah throughout a Kabbalistic understanding of scriptures, such as what is quoted above. The meditation on the Tree of Life itself only begins with the classical glyph with which we're familiar of three columnar pillars linked by ten spheres, arranged in three triads, with a pendular, final sphere being its manifestation or 'fruit' full of seed essence. As this very glyph continues to grow and evolve over centuries of meditations of mekubalim (Kabbalistic masters) into our time, so the place and context of the Tree of Life in scripture shifts with remarkable implications of Asherah.

From Genesis, we learn that the Tree of Life is in the middle of the Garden of Eden, grammatically second to, yet Kabbalistically inseparable from, the Tree of Knowledge. After eating from the Tree of Knowledge, the fallen Human One is barred from access to The Tree of Life for, "YHVH Elohim sent the Human One forth from the garden of Eden, to till the ground from which the Human One was taken. YHVH Elohim drove out the human one; and at the east of the garden of Eden YHVH Elohim placed the cherubim, and a sword flaming and turning to guard the way to the tree of life." (Genesis 3:23-24)

Apart from allusions therafter, such as at the Burning Bush from which Eheieh Asher Eheieh is solely proclaimed in Scripture, the Tree of Life will not explicitly recur until the Apocalypse, where two moments extending our contemplation of Asherah astonish. One is the message from the Great Angel to the Church of Ephesus, which in ascending order of the messages, corresponds with Malkut:

"To everyone who conquers, I will give permission to eat from the tree of life that is in the paradise of God." (Revelation 2:7)

The other concerns the final vision of New Jerusalem:

"Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations." (Revelation 22:1-2)

What is fascinating me about the movement of the Tree of Life throughout scripture equally fascinates me about the movement of the revelation of Asherah. She is potential, held in Holy Mother Binah, waiting to be revealed and actual in Holy Daughter-Bride Malkut. What links them, of course, is Vav, the Son, the Risen Savior, 'Happiness': Asher.

In this same regard, what Tau Malachi shared above of Ani-Ain as the realization of Eheieh Asher Eheieh, inclines me to ask if we're hearing Mother and Daughter in each proclamation of Eheieh, bridged by Vav, by Tzaddik, by Asher.

It is given that we may speak an open secret. The nature of this realization of the Divine I Am, this Divine I Shall Be, is Ani-Ain; and we may say that this is the ultimate “confession” that brings salvation, or enlightenment and liberation. This very self-realization is shown to us through the cross and the appearance of the Risen Messiah, Hayyah Yeshua, and yet more, in the ascension of the Risen Messiah. And so we are told that the Messiah will appear again in the same way the Messiah ascended; and we are told, “You will meet him in the air (Spirit).” This transpires when we enter into the same self-realization as Yeshua and Mirya, recognizing and realizing the truth of the Divine I Am, Ani-Ain (Self, No Self).


Am I correctly hearing Binah as a dimension of Ain and Malkut as a dimension of Ani? If so, am I also hearing in context how the Supernal Mother holds in Herself the exhaustless potential of the first Eheieh, the Son, the Tzaddik, the Risen Savior being Asher, and the Daughter being the exhaustless actualization of the second Eheieh?

As Hokmah-Binah-Da'at (Habad) is what may be known of Keter, then the teaching that, "Keter is in Malkut and Malkut is in Keter" becomes an exquisite meditation upon the Mother and Daughter joined by the Son in the Most High answering Moses from the Burning Bush: Eheieh Asher Eheieh.

Gather your people, Holy Bride!
Lead us and guide us into all truth,
Tree of Life! Holy Asherah!


Gratefully,

Elder Gideon+

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True Image of Asherah

#16 Postby Tau Malachi » Fri Apr 27, 2012 10:38 am

Greetings and blessings in the light of the Messiah!

If we look into Tiferet, Yesod and Malkut, Tiferet corresponds with the Messiah, or Christ Spirit, Yesod with the Living Tzaddikim, or Apostles, who represent the first appearance at any time in any lineage or community, and Malkut corresponds with Spiritual Communities through which the Light Transmission rays out into the world, the matrix of souls receiving the Christ Spirit, or Supernal Influx. There is a very important teaching in this, for when we speak of a multiplicity of tzaddikim embodying the Christ Spirit in the Second Coming, and a multiplicity of communities embodying the Christ Spirit, we are not talking about a multiplicity of christs or messiahs, but rather multiple emanations of the One Christ, or the One Spirit of Christ. This unity, oneness, corresponds with Tiferet, while the many emanations correspond with Yeshua and Malkut. As we know in our experience, Christ transcends any and all appearances, and yet, Christ appears in one and in many; this is the wisdom of Christ corresponding with Tiferet.

Adonai Yeshua is the Messiah, the first born from among the dead, the first to embody the Spirit of the Messiah in full and manifest Malkut of Atzilut in full, and therefore holds the place of the “only begotten Son of God.” More specifically, though, the full revelation of the Messiah and the full manifestation of the Supernal Kingdom is in the Risen Messiah, Hayyah Yeshua – this is the full appearance of the Eternal Christ, which emanates throughout space-time into all ages and all spaces, past, present and future, One Christ. All receive the Christ Spirit through the Eternal Christ, the Risen Christ, and Tiferet corresponds with the Eternal Christ, the Risen Christ.

The First Appearance, or First Coming, of Asher and Asherah is in Yeshua and the Magdalene, specifically on the first Easter Morning; and it is from their encounter and embrace that the Light Transmission flows throughout time, the Second Adam and Second Eve of a new creation appearing in the world, their union being the revelation of the Great Seth, the Human One of Light. The greater glory and power of the Holy Bride, however, or her full reception, transpires in the Second Coming, and she is the Great Glory in which the Bridegroom appears again.

In Christ, the Human One of Light, there is neither male nor female, yet in emanation, when Christ appears, Christ appears as male and female, for the greater fullness of Christ cannot be revealed and embodied except by man and woman together; man apart from woman, or woman apart from man, is partial and incomplete – they are complementary counterparts, whole and complete together, and whether on a spiritual or material level, offspring come into being only through their union. Thus, the fullness of the Light Transmission manifests through male and female joined in holy union; hence, the generation of children of Light, siblings of Light, souls taken up in the Great Resurrection and Ascension.

As we know and understand, though the Holy Bride was received in the First Coming, her reception was partial, incomplete, but now in the Second Coming she is, and will be, received in full, completely; receiving the Shekinah of the Messiah in the Second Coming, we labor for her full reception in the world, and so for the greater revelation and embodiment of Christ, the Human One of Light (Great Seth, Seth = Shin-Tau, Sacred Tau).

This transpires through living tzaddikim, women and men receiving the Christ Spirit in full, and through women and men in community together receiving the Christ Spirit; hence, the Living Body of Christ composed of women and men in equality who receive and embody the Christ Spirit, acting as co-preachers and co-redeemers with the Bridegroom and Holy Bride, the Messiah and Shekinah of Messiah. It must be said, the greater dynamism of the Messiah and Shekinah, or Asher and Asherah, and the full spectrum of Light Transmission cannot happen by men gathering alone or women gathering alone, but only through men and women gathering together in the love and faith of Christ, and yet more the knowledge of the Risen Christ, for men and women have a unique and distinct labor in the realization and embodiment of Christ, a different way of manifesting the Living Presence and Power, and therefore only through women and men together, joined in the Sacred Heart and Mind of Christ, is the greater fullness of the Living Presence and Power manifest.

The union of male and female, men and women, in One Body of Light – the Living Body of Christ, is the manifestation of the Tree of Life; through this the full Supernal Influx is received and embodied, and the full Continuum of Light Transmission is made manifest in this world – the influxes of all Sefirot of Atzilut flow through the Vessel of Reception, the true Holy Grail.

The true Holy Grail is not the bloodline of Yeshua, Jesus, that comes through the Magdalene, but rather is the lineage of Light Transmission that flows through the Risen Christ and Magdalene; the Holy Priest-King who teaches us, saying, “My kingdom is not of this world,” does not seek a bloodline of this world, or of the natural order of generation – but rather he is of the Order of Regeneration, the Order of Melchizedek, and so also is the Holy Bride. Understand this well!

Whenever and wherever there is a Holy Vessel of Reception, Holy Tzaddik and Community, the full Supernal Influx transpires, the influxes of all the Holy Sefirot being received, embodied, then Malkut of Atzilut is manifest, the fullness of the Shekinah of the Messiah, Asherah. Hallelu Yah!

As we know and understand, the fullness of Asherah is manifest with us, and there is a greater manifestation of Asherah that is coming – this Living Tree will continue to grow, this Holy Influx will continue to increase, this revelation and speaking of the Living Word and Wisdom of God will continue to progress and evolve. From one fullness to another, greater fullness, from one perfection to another, greater perfection, we sojourn in the Gospel of the Second Coming, and there is no end in sight to the greater realization of Christ that is possible.

If I contemplate an image of Asherah, at the outset of the Second Coming I behold the Woman of Light with the wings of the Great Supernal Eagle; this is an image of the Holy Mother-Bride moving in this world. Yet, in the fruition of the Second Coming there is the image of New Jerusalem with the Tree of Life in it, the full reception and realization of the Holy Bride in union with the Bridegroom, or Lamb of God. There is something to be said of the Holy Mother-Bride, or Asherah, however, for her true image is revealed in the experience of the full Supernal Influx, for in the experience of the dawn of Supernal or Messianic Consciousness we behold the entire world, all creation, radiant with Supernal Glory, as though the whole world is on fire with the Mother Spirit, but the world is not consumed by that spiritual nuclear fire. Moses saw a burning bush, and the Essential Name, Eheieh Asher Eheieh, was spoken from the Living Presence in the bush; but we behold a burning world, a burning creation, and the Name of Eheieh is spoken from within us, and from within all, while also from ever beyond creature and creation. In that instant the Body of Tzaddik is radiant with Supernal Glory, the “face of Asher” is manifest, and so the Continuum of Light Transmission is embodied for all who desire to receive it, Asherah becoming manifest in the place, and every place.

The true image of Asherah is the entire Great Matrix of Creation radiant with Supernal Glory; Her in all, all in Her, God in all, all in God – it is the vision of creation according to the Order of Regeneration, or in the Great Transformation, the vision of a new heaven and new earth, and new humanity, Supernal and Divine. Apart from the spontaneous arising of the Great Vision of Melchizedek, or the Risen Messiah, and the vision of the Pleroma of Light that emerges, who can envision this True Image of Asherah?

Thus, waiting on the Mothering Spirit for Her direct revelation, we have the image of the Woman of Light with the wings of the Great Eagle to envision and meditate upon, and She is in motion riding upon the Great Dragon; She is not fixed or static, or “enthroned,” but rather She is dancing upon the back of the Great Dragon, image and likeness of the Queen of the Eternal Shabbat, Eternal Life.

Yes, indeed, we may say that the Holy Mother is Ain and the Holy Daughter is Ani, but so also we may say that the Mother is the Ain Nature of all (universal) and the Daughter is the Ain Nature of each and every one (individual); hence, Mother Clear Light and Daughter Clear Light. It is through the union of Mother and Daughter Clear Light in us that the dawn of Supernal or Messianic Consciousness arises, and so the revelation of the True Image of Asherah within the Great Vision.

It is given that a secret mystery may be spoken here, all as El Elyon ordains. If we wish to contemplate the True Image of Asherah, it is the Living Body of Christ in all emanations, throughout all realms, worlds and universes of the entirety, throughout all time, past, present and future. Thus, it is the manifestation of the Threefold Body of Melchizedek, or the Risen Christ, manifest by all holy tzaddikim past, present and future throughout the fields of sentient existence; hence the fulfillment of all living spirits and souls in the Light Continuum, Yahweh-Yeshua Asherah!

In this, perhaps, we may understand what Imma Gadol, “Great Mother,” truly means.

What single image can encompass Her, or how can there be an image of the Living Father? Yet, in the Son we see the Living Father, and in the Daughter we see the Great Mother – One God, the True Light, One Christ, the True Light, Holy One of Being! Hallelu Yah!

Here we may laugh and rejoice with the Holy Shekinah in Her Crazy Wisdom, for the True Image (Zelem) of the Mother is also the True Image of Father, She is He and He is She, and “She” is All, male and female, and “She” neither male nor female – how wild, how GREAT “SHE” is indeed! Praise Ma!

Here we may say, the True Image of the Father is No Image, and the True Image of the Mother is Every Image; Father-Mother, Ain-Ani, No-Thing that’s Every-Thing!

Perhaps in this we may understand how the Second Coming is the revelation of Mother God, for it is the outpouring of the Mother Spirit upon one and all, everyone and everything – all in the Mother, and the Mother in all.

The Living Word is speaking and is silence, and now it seems the time for silence, the union of our silence with the Great Silence.

O Holy One, may the silence of our heart and mind be the perfect prayer of Your Will accomplished on earth and in heaven. Amen.

Peace be with you!
Tau Malachi

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The Countenance and Burning Bush

#17 Postby MeganDon » Fri May 18, 2012 9:24 am

Shalom,

What a wild and beautiful image, or perhaps more accurately, non-image we are given of Asherah as Imma Gadol as She swirls into feminine, masculine, and beyond the beyond.
In similar fashion contemplating Asher as the "radiant, happy face," I am drawn to the image, or again, non-image of Metatron as Prince of the Countenance. This also seems to speak beyond masculine, feminine, and beyond the beyond.

Also, how poignant that Eheieh Asher Eheieh is the name given at the Burning Bush - the Burning Asherah! Perhaps a swirl on the form/name or no-form/no-name of Asher and Asherah.

Looking forward to further extrapolation of these very small thoughts on a very big subject!
Sister Meghan

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Transcendence & Immanence: Asher-Asherah

#18 Postby Tau Malachi » Fri May 18, 2012 11:56 am

Greetings and blessings in the Holy Light of the Messiah!

It is very interesting to contemplate the revelation to Moses at the burning bush, and to contemplate the image of a burning bush. In truth, a bush can very much resemble a tree, and a tree can resemble a bush, and consequently, instead of reading a “burning bush,” we can read a “burning tree,” Asherah! In fact, we have every good reason to suspect that in the original story, before the oral tradition was written down and modified in a later period, it is very likely that it was a burning tree that Moses saw, but with the rejection of Asherah as a Name of the Shekinah in a later period, naturally a burning tree had to become a “burning bush” so as not to suggest Asherah.

The very Name of God revealed to Moses at the “burning bush” implies a burning tree, Eheieh Asher Eheieh, Asher meaning “Who” or “That” or “What,” and designating any and all emanations or manifestations of Eheieh, “I Am.” Thus, at any given moment, in the midst of a manifestation or revelation, Asher becomes Asherah, the addition of the letter Hey indicating the manifestation of the Shekinah, the Divine Presence and Power, in revelation. Asher as a Name of God implies Asherah as the Name of the Living Presence, Shekinah, revealing.

Thus, according to our Christian Kabbalah, Yahweh-Asherah is revealed to Moses, a revelation of the presence of Yahweh through a burning tree, Asherah, speaking the Essential Name of God, Eheieh, “I Am,” or “I Shall Be.”

Now, on one hand Asher is understood as indicating male and Asherah is understood as indicating female; hence, Yesod and Malkut. On the other hand, though, Asher may also indicate the transcendent essence, beyond male or female, and Asherah can indicate the manifestation of male and female, and their union. In other words, Asher can indicate the androgynous essence and nature of all, and the transcendence of all, while Asherah can indicate the manifestation and dynamic play of male and female, immanence. This latter interpretation corresponds with Keter and Malkut, understanding Keter as transcendent of all duality or plurality; hence, beyond Male and Female, or Father and Mother. It is in this sense that we use the Asher-Asherah chant in our Shabbat wedding feast, implying the mystery of transcendence and embodiment, and the mystery of all transpiring in the Holy Mother-Bride, Asherah; and not only all transpiring in the Holy Mother-Bride, but the mystery of Imma-Kallah, or Asherah, manifest as all.

Asher-Asherah expresses our understanding of God and Godhead as Two-In-One, or as One-Appearing-As-Two; hence, the Holy One, the One True God, that is Father and Mother.

The mystery of Asher corresponding with Keter and Asherah corresponding with Malkut runs very deep. As we know, the nature of Asher-Keter is Ain, No-thingness, but that No-Thingness is the very essence and nature of all, the Infinite Potential from which all arises and comes into being, and as such, this No-Thingness is Every-Thingness. Asherah-Malkut, of course, shares this very same nature, Ain, but whereas Asher-Keter is the Infinite Potential, Asherah-Malkut is the Infinite Actual, or Infinite Manifestation. Naturally, Asher and Asherah, or the Infinite Potential and Infinite Manifestation are completely interconnected, inseparable from one another; hence, the teaching in the Holy Kabbalah, “Keter is in Malkut and Malkut is in Keter.”

Asher is delightful, it indicated the uniqueness of God, the Divine; there is One God, and no other, and so the Holy One is completely unique. Likewise, Asher indicates the unique essence of every individual creature an emanation of God, the uniqueness of creatures and all things in creation being an expression of the uniqueness of God. When we contemplate Asherah in this light, Asherah is the manifestation and realization of the uniqueness of God with, in and through creatures and all things in creation, the uniqueness of each creature and every thing in creation being an expression of the uniqueness of God.

We can also say that Asher corresponds with God as God Is in Godself, and Asherah corresponds with God as God Is in creatures and creation. Thus, Asher indicates that God completely transcends creatures and creation, while Asherah indicates God emanating and manifesting as creatures and creation.

In that our soul is an emanation of God, the Divine, everything we can say of Asher-Asherah with regards to the Divine, we can also say with regards to our soul; thus, in Asher-Asherah is the mystery of our very own being, transcendent and immanent, androgynous, and yet manifesting as male and female, and so on.

Here I’m inclined to pause.

O Yahweh Elohim, Yahweh Asherah, may Your Supernal Grace pour out this day, blessing and illuminating all. Amen.

Peace be with you!
Tau Malachi

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Ain-Ani as the Burning Tree

#19 Postby sheryl » Sun May 20, 2012 9:27 am

Shabbat Shalom, dear friends!

Mother has gifted us with such beautiful imagery to accompany these wonderful revelations! Hallelu - Imma!

In contemplating Ain-Ani as revealed in Asher-Asherah and a burning creation that does not burn, it comes to mind that in Asherah we have the awakening, the awareness, of the flickering between Ain-Ani, and that it is this flickering in awareness that sets all of the Entirety on fire.

And so can we say that Asher is Ain, and Asherah is the flickering between Ain-Ani?

May the vision beheld by Moses and a single tree extend out to all people, engulfing all creation!

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Asher-Asherah, Ain-Ani

#20 Postby Tau Malachi » Thu May 24, 2012 2:25 pm

Greetings and blessings in the light of the Messiah!

In general, Ain corresponds with Asher and Ani corresponds with Asherah, but the very essence and nature of Ani is Ain, and in this way we can speak of Ani-Ain in Asherah; in this, of course, we are pointing to the inmost aspect of Asherah as transcendent, hence the inseparability of Asher-Asherah, or Yahweh Asherah.

We may recall the common teaching in the Holy Kabbalah: “He and His Name are One.”

Here we may say, in truth, the Mother and Father are inseparable from one another, One God, and so also the Bride and Bridegroom are inseparable from one another, One Messiah, One Anointed.

Now here we can speak a mystery, for the God is Ain Sof, Infinite No-Thingness, but the Divine Attributes (Sefirot), Names and Partzufim, are as the Ani of God Most High, and so also the archangels and orders of angels, and all cosmic and spiritual beings-forces, and all spirits and souls, all creatures and the entire creation. As we know, the Mother, Elohim, corresponds with all that we can know and experience of God and Godhead, all that is manifest and revealed of the Divine, and thus, Asherah reaches into Atzilut, with her essence being Ain Sof, Infinite. This is reflected in the infinities of the Divine Attribute, and in the infinity of creation and the universe, all arising from the One-Without-End, and therefore being infinite.

As you, no doubt, may imagine, there are infinite gradations of Ani, from the lest of finite creature to the greatest of divine beings, and while the Ani of sentient beings from the least to the greatest is an impermanent phenomena, it is, nevertheless, an endless continuum of change, dancing between being and non-being, Ani-Ain, and as such, participates in infinity. Likewise, in full realization we know it is possible for Ani to receive eternal life, coming into being among the living ones, or “immortals”; hence, the holy and enlightened ones, or “ascended masters,” who continue to emanate and appear to us in dream, vision, and even waking consciousness as though in the flesh. This entire play is in Asherah, and is Asherah, but the full realization of Asherah is in the holy and enlightened ones, the ascended masters.

In this, perhaps, you may understand that there are countless gradations of Asherah, the Shekinah of the Messiah manifest as individuals and communities (or collectives); in that there is, in truth, no end to this evolution or realization in the Messiah, so, truly, there are infinite gradations of progress and realization.

This might hint at what is actually meant by Imma Gadol, “Great Mother,” or Asherah as the Holy Mother-Bride.

There is more that may be said, but here the Mother Spirit calls me to silence and stillness in her.

May the entire world be ablaze Supernal Light and Fire, and may the fullness of Asherah, the Shekinah of Messiah, be realized. Amen.

Peace be with you!
Tau Malachi

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JeffK

#21 Postby JeffK » Fri May 25, 2012 5:08 am

Thank you for your insightful words.

On a personal level, could it also be said that no matter what our "state", there are always more issues (or obstructions) to resolve? That we are continually growing in silence and light (an infinite process)?

Thanks and love.

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Barriers & No Barriers

#22 Postby Tau Malachi » Fri May 25, 2012 9:44 am

Greetings and blessings in the light of the Messiah!

Yes, as long as we are in this body, this world, we will encounter obstacles, barriers, and we will experience trials and tribulations regardless of whatever gradation of higher consciousness we embody. This life is a continuum of constant change, and it is a dance of apparent opposites, flows and ebbs, good times and bad times, pleasure and pain, and so on. The experience of life does not really change in the Gnostic experience, or enlightenment, but rather we are awake in the experience, and therefore our relationship with our experiences changes; progressively there is less and less attachment and aversion, less self-cherishing, and our ego judgments of “this is good” and “this is bad” begin to fall away, there is simply what’s happening, and it is our experience – but more so, we begin to receive everything as from God, and begin to become aware of the play of God’s will within all that transpires. When this happens, obstacles or barriers are no longer “obstacles” or “barriers,” they become vehicles for our progress in the Gospel and our self-realization in Christ.

Physicality is a great example. On one hand it is the most severe klippah or obstruction; every mystic becomes acutely aware of this. Yet, on the other hand, at the same time, it is the vehicle for the soul’s realization and the embodiment of the Holy Light. If and when we are aware of this our relationship with this body and this life changes, the obstructions becoming the vehicle, for we have great zeal for the Gospel and Christ, or for progress towards the enlightenment and liberation of the soul, and not only our own freedom, but the freedom of others as well. If and when we know the real purpose of this life, and the challenges we face, all of a sudden life is precious, priceless, and the challenges that come are blessings, vehicles for a greater nearness and union with God, or greater leaps in our conscious evolution into Christ. At the same time, though, we no longer cling to physicality as we once did, no longer grasping at name and form and personal history, but rather more and more we cleave to Christ and the Holy Spirit in us, or identify with the Light-presence and Light-power in us – more and more we are no longer the doer, but it is Christ and the Holy Spirit in us that is the doer, accomplishing God’s will with, in and through us.

We can speak an open secret here. In some mysterious way, what appear to be barriers are, in fact, integral to the progress or evolution of our soul, just as we see that regressions are integral to the greater progressions in the wave-like motion of the soul’s realization. Thus, in effect, whatever barriers we encounter are like rungs on a ladder of consciousness, and as we overcome them we ascend the ladder, moving from one gradation of consciousness to another in Christ and God, the True Light.

This becomes very clear in our experience of the seven heavens, or the soul’s ascent into the eighth heaven, for the divisions between the heavens are, in effect, energetic and vibrational barriers, and in our experience of ascending through the heavens it is as though the lower, outer heaven is a barrier to the higher, inner heaven, and so it is all the way into the eighth heaven. These heavens, though, are the experiential vehicle of the ascension of souls, providing the experience souls need for their progress or evolution, corresponding with the present development and evolution of the soul. From one heaven to another there is greater light and love and holiness, and there is greater knowledge and power, and so forth, and souls become established in a heaven when the glory of the next heaven is overwhelming to them, that, or when they have attachment to a heaven, desiring to remain in it and go no further, or having no thought of going beyond. The experience of that heaven, though, will provide the soul with what’s needed to ascend or go beyond; hence, it will facilitate the soul’s progression or evolution, although often, once remaining in a heaven in this way, a soul may need to reincarnate before ascending beyond.

There is something similar in the eighth heaven, the Pleroma of Light or Supernal Abode, but whatever distinctions, “divisions” or “barriers” we might speak about are very different from those of the seven heavens and their realms, for the illusion of separation, the dualism ceases. Nevertheless, we become aware of countless light realms in the Supernal Abode, countless gradations of Supernal Consciousness and Intelligence moving into Ain Sof, the Infinite; and as such, in a manner of speaking, there are energetic “barriers,” or distinctions. Whatever the gradation of Supernal Consciousness we experience, there is always the potential of a greater realization, greater expansion, greater glory and power, greater nearness and union, and as such there continue to be “barriers” and “breakthroughs,” though very, very different than what we can conceive of in mental consciousness; hence, nothing like what we would mean by “barriers” in the ordinary mind and intellect.

All of these, however, are like “rungs on a ladder of consciousness,” and by way of these rungs the soul progresses, ascends; the same is true of challenges, or barriers, we encounter in this life.

Here it must be said, God always gives us what we need to overcome any challenge or barrier we encounter. The Spirit of Christ will always empower us to break through every barrier, and the greater our progression in the Gospel, the greater our embodiment of the Christ Spirit, the more it is the Spirit of Christ in us that accomplishes everything, each apparent obstruction being overcome through Divine Grace, the power of the Holy Spirit.

Perhaps the best example of this is with Adonai Yeshua, and the crucifixion and resurrection, for as we know, in the Garden of Gethsemane he prayed, “Please take this cup from me,” but also, “Your will be done,” and what he faced was perhaps the greatest possible challenge or barrier in this life. Regardless, he ceased from doing and let the Spirit of God be the doer, and through Divine Grace his death was transformed into the revelation of the Risen Christ – the liberation of all! Hallelu Yah! Praise the Lord!

In this Divine Action, Christ overcomes all barriers, or overcomes the final barrier, as it were, and as we know and understand, the Risen Christ is not bound – there are no barriers to the Eternal Christ, fully reintegrated with God, the True Light. Yet, in effect, there are barriers, for countless living spirits and souls remain bound up in the ignorance, and although the Risen Christ desires to appear to all, and desires the salvation of all, not all are willing and able to receive the Risen Christ; wherever there is love and faith the Risen Christ can and does appear, but when there is a lack of love and faith, then, in effect, there is a barrier to this Light-presence and Light-power.

It is much the same with living tzaddikim, although they desire that all receive the Light Transmission, or Christ Spirit, they cannot impart the Light Transmission to all, but only to those who draw near and desire to receive, and who have love and faith in God, or Enlightenment.

The Risen Christ, and living tzaddikim or apostles in Christ, take up our barriers, our barriers becoming their own; but in so doing, it is an active spiritual labor to help and empower us to overcome the barriers we face!

From the perspective of the Eternal Christ, and the eternal realm – Light Continuum, “barriers” are not what they seem to be, and there are, in truth, no barriers; and yet, in the dance of becoming, in this play of awakening, there are barriers, challenges, and it is good.

Here we may say, when the Christ Spirit enters us, and takes up our person and life, Christ assumes our humanity, including our suffering and barriers, becoming fully human just as in Adonai Yeshua; what the Eternal Christ began in Yeshua, our Elder Brother, the Eternal Christ continues in us, and just as the Eternal Christ was victorious in him, so will the Eternal Christ be victorious in us! Hallelu Yah! Praise the Lord!

All of this, of course, the play of barriers and no barriers, and the reception of the Christ Spirit, the Anointing, is in Asherah, the Holy Mother-Bride; and we may say, the more we are willing to entertain Her dance, the more, in truth, there are no barriers, for what we once called “barriers” we will know as blessings and vehicles for our full self-realization in Christ.

You know, more than physicality, it is the “I-thought” (Ani) that is the greatest barrier; but then, when self-grasping and self-will are brought into cessation, and we realize the Ain Nature of Ani, Ani becomes the emanation of Eheieh, the Divine I Am.

If everything is Ain, void, empty, no-thingness, and everything exists in a constant continuum of change; where is the barrier, or who, or what, is bound?

These are some thoughts I was inclined to share.

May we know and remember our freedom in Christ, and so draw many others in ascent with us! Amen.

Peace be with you!
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Desire for nothingness

#23 Postby sheryl » Wed May 30, 2012 9:23 am

Shalom Beloved Tau.

Our discussion with Elder Sarah in last night's chat brought in some new perspectives and understandings.

We were speaking of desire, and the desire for Ain was mentioned, bringing rise to thoughts of the desire of Ani for Ain meeting the desire of Ain for Ani as being the place of Unity.

And it came to mind that a simplified perspective of the journey is the removal of barriers to this blissful unity of desire. I cannot help but chuckle here in considering one meaning of Asher that you have given us - a face that is lit up!

He and His Name are One! Hallelu-Yah!

May all Know the Face that is on Fire! Asherah!

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#24 Postby Yonah » Mon Jun 04, 2012 4:25 pm

Greetings Sister!

I couldn't help while reading your post but think of Moses and how his face was radiant after being in God's presence.

The contemplation that comes to me is that if Asher can mean a face that is lit up.. and Moses's face became lit up after his encounter with the Holy One, then Ehieh Asher Ehieh has many interesting connotations.

As we know Ehieh Asher Ehieh means "I am who I am" or "I am who I will be". There seems to be an implication that the "who" in this name is a face that is lit up... or a being that has "seen" God.

We become who we will be (our true self) through this encounter with God that literally lights up our countenance through Light Transmission.

This is a pretty obvious statement, but at the same time awesome how the meaning of God's name and the stories in the Scriptures all tie together and show us the path to enlightenment and liberation.

Shalom, Yonah
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#25 Postby Yonah » Mon Jun 04, 2012 4:35 pm

Greetings!
I also wanted to mention that I shared the base teachings of Asherah with the Circle here in Austin this past weekend. Some had read these posts and some had not. For all it was an amazing energetic experience and conduit of light transmission. Teachings on Asherah and Second Coming are generating a great deal of excitement in the community.

I look forward to Tau Malachi and Elder Gideon's visit to our Circle later this month and the light that will move!

Shalom, Yonah
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Asher-Asherah of the Big Face & Little Face

#26 Postby Tau Malachi » Tue Jun 12, 2012 12:33 pm

Greetings and Blessings in the light of the Messiah!

You have brushed upon a deep mystery regarding Asher and Asherah, dear brother; one that I’m inclined to draw out for the sake of contemplation.

Asher, a happy face, a face lit up, and as we know there are two Holy Partzufim that are the “Face of God,” Arik Anpin, the “Big Face,” and Zer Anpin, the “Little Face,” and therefore we can speak of two principle gradations of Asher, greater and lesser, “big” and “small.” Of course, when we speak of big and small in God, what is small to God is immeasurably big to us, so what “Little Face” means is not exactly so little, it’s incredibly vast!

Now there is Asherah, Mother, and there is Asherah, Bride, one Asherah, the Holy Mother-Bride; the aspect of Imma, the Mother, corresponds with the revelation of the Big Face, and the aspect of Kallah, the Bride, corresponds with the Little Face – and we may say that these are two gradations of the revelation of Eheieh Asher Eheieh, “I Am Who I Am.” One corresponds with the Big Face and the other corresponds with the Little Face, and within each of these two gradations there are, in fact, countless gradations.

The Big Face is the Partzuf of Keter, and corresponds with the first Eheieh, the infinite potential of the Divine I Am; the Little Face is the Partzuf of Tiferet (or the Six-Vau), and corresponds with the revelation of Asher Eheieh (Who I Am). According to the Holy Scriptures, in the Second Coming of Christ in Glory, Christ comes with all of the angels and all of the saints, maggidim and tzaddikim; hence, there is the Christ Spirit, which is the first Eheieh, and the Big Face, and there is all of the holy angels and saints embodying and revealing the Christ Spirit in heaven and on earth, which is Asher Eheieh, and the Little Face. This, exactly, speaks to the reality of the Second Appearance of Christ.

When the face of Moses shines, it shines with spiritual light, corresponding with Tiferet of Beriyah, for such is the Holy Light of the prophetic succession, but when an apostle’s face shines, it shines with the Supernal Light, for such is the Holy Light of the apostolic succession. If and when there is a need, in compassion, an apostle’s face may shine with spiritual light, a restriction of light and measured blessing, but when their face shines with full glory, it shines with the Supernal Light, the Holy Light of the Messiah, and so the Spirit of the Messiah is seen and heard, and known, and it is this that is true initiation and spiritual empowerment among Gnostics.

Here we may say that Light Transmission also transpires through the holy angels of God, but the fullness of Light Transmission in the Messiah, or the greater Light Transmission, happens through living tzaddik, or holy apostles, for it is they who embody the Light-presence and Light-power in this world, and so teach and initiate in the way of embodiment. Indeed, for as it is written, “for a little while you have created us a little lower than the angels,” but receiving the Spirit of the Messiah in full, in the Risen Messiah, we are exalted above the angels; we know this in the story of Enoch, the Initiate, who in realization and ascension was translated into Metatron, the Prince of the Face (Asher), exalted above all of the holy angels of God.

It may be that only the face of a holy tzaddik or apostle appears to light up, or only the face and the heart, but in a moment of Light Transmission the glory is often much greater than this, for the entire body of the holy tzaddik, along with the entire environment, may become radiant with glory, light, and in body of glory the spirits of tzaddikim and maggidim may appear, and along with the entire environment and atmosphere, so also may our bodies become self-radiant with glory, light. There is a hint of this in the story of the transfiguration within the canonical gospels, as well as in the Acts of St. John.

It must be said, though, that such openings of the visionary dimension are not the only forms the Supernal Light Transmission assumes, but rather, it may occur at many different gradations, and in many different ways – as much as a transmission, communication, of Supernal Light, so also of Supernal Being, Supernal Consciousness and Supernal Force, and in the inmost gradations it is the transmission of the most subtle and sublime Gnosis or Enlightenment, Habad of Atzilut (Hokmah-Binah-Da-at). In the inmost gradation of Light Transmission there is nothing to see, hear or know, but there is only seeing, hearing and knowing, the Pure Radiant Awareness of Supernal or Messianic Consciousness.

Listen and hear, and understand, all of you who are reading this teaching. This is not far removed from you, but it is here, now, among us, and in any instant we can experience this True Chrism, True Anointing with the Supernal Influx, the Christ Spirit! Do not think it is impossible for you, or distant from you, but rather, abide in faith, hope and love, abide in Christ, and believe that with Christ and God anything is possible! Abiding in this way, let the passionate longing, yearning, for the Holy Light utterly consume you, and pray for the full revelation and reception of this Holy Light and Truth, knowing that God Most High (El Elyon) will answer your prayers, for it has been promised by God that you are destined to this spiritual realization in Christ.

Now, look and see, and know! The Face is Asher, and the Light Transmission is Asherah; Asher is ever-present, waiting upon the Mother Spirit, and when the Mother Spirit moves, there is Light Transmission, and Asherah is made manifest in full. Asherah, the Holy Bride, corresponds with the outer gradations of Light Transmission, and Asherah, the Mother, corresponds with the inner, and inmost, gradations of Light Transmission. There is, in truth, of course, One Holy Light, One Holy Spirit, but that Clear Light manifests in a vast spectrum of Light, at various gradations, and in any instant of Light Transmission it is the very same Holy Light, and the full spectrum of Light is in it, regardless of the gradation of the transmission; hence, Mother and Bride, One Asherah, Shekinah of the Messiah!

Asherah is, indeed, Light Transmission, and is the embodiment of the Light-presence (Christ) and Light-power (Holy Spirit) in heaven and on earth, here and now, always. Hallelu Yah!

There is something more that the Mother Spirit inclines us to share, a hint of a very deep esoteric mystery, for any who might have the ears to hear it. As we know, Keter of Atzilut is Tiferet of Adam Kadmon, the Primordial Messiah, and Tiferet of Atzilut is Malkut of Adam Kadmon, the Primordial Shekinah of the Messiah (Primordial Asherah). No one can speak the mysteries of the Primordial Messiah and Primordial Shekinah (Kingdom of Heaven). It is possible, though, to acquire the Habad of these mysteries through direct experience, if and when the soul is uplifted by the Eternal Christ and the Da’at (Gnosis) of the Universal Messiah (Cosmic Christ) dawns; hence, through direct spiritual and mystical experience of the Universal Messiah, awareness of the Primordial Messiah dawns, the full enlightenment and liberation of the soul.

The Eternal Christ, the Universal Messiah, of course, corresponds with Tiferet of Atzilut; hence, the Supernal Light Transmission.

Here we may say, the Da’at of the Universal Messiah can become p’nimi, embodied, in this world, more or less, but the Da’at of the Primordial Messiah will remain makifin, transcendent, until the World-To-Come.

Thus, there are mysteries of Asherah that are unspeakable, but the wisdom of them may be acquired through the Spirit of the Messiah. Indeed, who can speak of Asherah in the World-To-Come, or in the fruition of the Second Coming, which is yet to come?

I might add in closing, all the Holy Partzufim have a Face, and there are mysteries of Asher and Asherah with them all, but this is a discussion for another day.

We are also looking forward to our sojourn to Texas dear brother, praying in the Spirit and rejoicing in the Spirit as we prepare to depart, aware of the good work of you, and sisters and brothers there, and the love and faith in Christ that you embody as a community; and so we deeply look forward to the visit, and we are filled with great joy as we wait upon the Spirit for our time to set out.

May Asherah be manifest this day with all who invite and welcome her! Amen.


Peace be with You!
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Faces of Asher and Asherah

#27 Postby Elder Gideon » Wed Jun 13, 2012 7:35 am

Greetings Tau Malachi!

When I remember that the letters of the Great Name each represent a partzuf and that each partzuf simultaneously represents a gradation of revelation,

Y: Arik Anpin/Abba: Revelation as Partzufim
H: Imma: Revelation as Archangels
V: Zer Anpin: Revelation as the World of Angels
H: Nukva: Revealtion as Celestial Intelligences,

what becomes of Asher and Asherah, Greater and Lesser, as we consider what is traditionally understood of the Partzufim?

Gratefully,

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Asher: Faces of the Holy Partzufim

#28 Postby Tau Malachi » Wed Jun 13, 2012 11:44 am

Greetings and blessings in the Light of the Messiah!

If we look into teachings in the Great Name, Yahweh, the holy letters of the Name represent the Olamot-Universes, the tip of Yod, Adam Kadmon, the body of the Yod, Atzilut, the first He, Beriyah, the Vau, Yetzirah, and the final He, Asiyah. Atzilut corresponds with the Partzufim, and so all of the Holy Partzufim are within the Yod of the Great Name. Essentially, Partzufim are constellations of Sefirot within Atzilut, an awareness of Sefirot within Sefirot, each Sefirah containing all ten Sefirot. Thus, for example, Arik Anpin is formed by the ten Holy Sefirot within Keter of Atzilut. The most complex Partzuf is Zer Anpin, which is formed not just by the ten Sefirot in Tiferet, but the ten Sefirot in the Six, Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod; hence a constellation of sixty Sefirot. The Olamot have their roots in the Partzufim, and flow out of the Partzufim, and we may say that the Partzufim represent their realization and perfection, but in manifestation the Olamot are distinct from the Partzufim, especially at the level of Beriyah, Yetzirah and Asiyah, corresponding with Imma (Mother), Zer Anpin (Small Face) and Nukva (Daughter). Yod of the Great Name corresponds with the Realm of Yichud (Unity), Adam Kadmon and Atzilut inseparable from one another, and the Yod contains the Partzufim, and just as the He-Vau-He flows from Yod in the Great Name, so the corresponding lower Olamot flow out of the corresponding Partzufim, but are distinct from the Partzufim. We may say, however, that in the fruition of the Second Coming, the End-Of-Days, the lower Olamot are uplifted and unified with the corresponding Partzufim, their divine intention becoming realized. The letters of the Great Name correspond to the Olamot, but it is the letter of the Name of Elohim that corresponds with the Partzufim.

There are five Great Partzufim, and they are represented by the letters that compose the Name of God, Elohim, the Name indicating male and female in God, and indicating One emanating as Many; hence, the “many” being the various Partzufim (divine personifications) and the Sefirot they contain, along with the Sefirot composing the various Olamot. The five Great Partzufim are Arik Anpin (Big Face), Abba (Father), Imma (Mother), Zer Anpin (Small Face) and Nukva (Daughter). Within all of these Partzufim there is a manifestation of the Holy Shekinah, Upper and Lower Shekinah, Mother and Daughter, and each have a “Head,” and “Face,” corresponding with Asher; thus, each Partzuf is a revelation of Eheieh, “I Am,” corresponding with Asher Eheieh, “Who I Am.”

The “Head” of the Partzufim is the Supernals, Keter-Hokmah-Binah, in the configuration of Sefirot composing it; the Face is Da’at, or rather, Hokmah-Binah-Da’at (Habad). “Head” is the infinite potential of the Partzuf concealed, while “Face” is what is revealed of that infinite potential, and therefore what is can be actualized and realized. In that the Head is Keter-Hokmah-Binah, it is contained, or concealed, within Binah, the Upper Shekinah, and in that Face is Da’at, it emanates from Binah, so it is revealed, “birthed,” through Binah. Malkut, or the Lower Shekinah, of course, is what becomes actualized and realized of what has been revealed by the Upper Shekinah, and the vehicle of that realization is the Six. This is true within all of the Holy Partzufim. Study and contemplate this well, and understand!

As said above, the Holy Partzufim are composed of constellations of the ten Sefirot within each Sefirah of Atzilut. Arik Anpin is the ten Sefirot within Keter, Abba is the ten Sefirot within Hokmah, Imma is the ten Sefirot within Binah, Zer Anpin is the ten Sefirot within the Six, and Nukva is the ten Sefirot within Malkut.

These are the Great Partzufim, or the principle Partzufim, but as we know there are other Partzufim contained in these. Thus, for example, there is Atik Yomin (Ancient of Days), which is composed of the ten Sefirot of Keter of Keter of Atzilut, and there is Ben (Son), which is the ten Sefirot within Da’at of Atzilut. There are also Partzufim formed through the unification of Partzufim, for example, Nukva is called Kallah (Bride) when unified with Zer Anpin, or more truly, when unified with Ben (the Son). Thus, there are Sefirot within Sefirot, and there are Partzufim within Partzufim, countless Holy Sefirot, and countless Holy Partzufim, all emanating from Ain Sof, the Infinite, and all reaching into Ain Sof.

As we have said, the “Face” of any Partzuf is Da’at, the “Head” is Keter-Hokmah-Binah, and in each Holy Partzuf there is a different level or gradation of the revelation of Eheieh Asher Eheieh, “I Am Who I Am.” The first Eheieh corresponds with the Head of the Partzuf, Asher corresponds with the Face, and the second Eheieh, or the realization of what is revealed, corresponds with the Body; hence, the seven Sefirot of Construction in the Partzuf. Binah, the Upper Shekinah, reveals, and Malkut, the Lower Shekinah, realizes and embodies – revealing and realizing at any level or gradation is all in Asherah, and is Asherah, the Holy Mother-Bride!

As you might surmise, with each Holy Partzuf there are corresponding gradations of Supernal Light Transmission, or corresponding gradations of Supernal Consciousness and Intelligence, outer gradations and inner gradations, and just as revelation and realization correspond with the Holy Mother and Holy Bride, respectively, so also the inner and outer gradations of the corresponding Supernal Consciousness and Intelligence correspond with the Mother and Bride, respectively.

The Holy Sefirot of Beriyah, Yetzirah and Asiyah are below, outside, external to those of Atzilut, and so are below, outside, external to the Partzufim; and yet, they are rooted in their corresponding Partzufim and they are vehicles for the realization of their corresponding Partzufim in the Great Ascension.

Atzilut, and therefore the Holy Partzufim, corresponds with Supernal Light Transmission in countless gradations; Beriyah, and therefore the archangels, corresponds with the various gradations of transmission, revelation, of spiritual light; Yetzirah, and therefore the orders of angels, corresponds with the various gradations of transmission, revelation, of astral light; and Asiyah corresponds with the various manifestations of light, energy-intelligence, in the material dimension, or matter.

There is something that needs to be said here for the sake of clarification. When we speak of Asherah, the Shekinah of the Messiah, the Bride and the Mother, these are the gradations of Supernal Light Transmission from Malkut of Atzilut to Binah of Atzilut, all of which are embodied and made manifest in the Risen Messiah; Asherah proper, is the Supernal Shekinah, but as the Supernal Light is embodied in various gradations, the Upper and Lower Shekinah of Beriyah, Yetzirah and Asiyah are transformed, uplifted and unified with the Supernal Shekinah, Asherah becoming manifest below, as above.

Very truly, Asherah is the manifestation of a Perfect Thunder Intelligence, and there are infinite gradations of this Supernal Consciousness and Intelligence; as this Perfect Thunder Intelligence is embodied, so Asherah is manifest in the world. The greater realization of Asherah, though, is in the World-To-Come in the End-Of-Days.

There is naturally an evolution, a progression, in our ability to embody this Consciousness and Intelligence of the Messiah from the First Coming to the Second Coming, and naturally, as the Second Coming continues to unfold there will continue to be an evolution, progression, of our capacity to embody this Supernal or Messianic Consciousness, and therefore, greater and greater influxes of Supernal Light will occur, and greater gradations of Supernal Light Transmission will be manifest. In a manner of speaking, Asherah, this Tree of Life, or Tree of Lights, will grow and increase; and more than a single tree, it will be a “grove,” or a “forest,” as more and more individuals and communities become centers, vehicles or embodiments of this Divine Action, or this Divine Revelation and Realization. Hallelu Yah!

Here we may say that the ascension of the Risen Messiah corresponds with the realization of all of the Holy Partzufim; but specifically, the realization of Nukva, Zer Anpin and Imma. This is the esoteric understanding of what is written in the Holy Scriptures, that the Messiah is “enthroned at the right hand of the Father,” that holy throne is Binah-Imma, and if the Partzuf of Abba-Father is facing outward from the Tree of Life, that holy throne is at the right hand of the Father. In this we may understand that the realization of Abba and Arik Anpin correspond with the World-To-Come, and is founded upon a continued progression of Divine Incarnation, or embodiment of the Supernal Consciousness and Intelligence.

The Second Coming corresponds with God the Mother and greater reception of the Holy Bride because it is a greater outpouring and embodiment of the Spirit of the Messiah, the Supernal Light.

There is something given in the Holy Spirit that needs to be shared. As we know and understand, through Yeshua Messiah we are uplifted in the Great Ascension, and we are radically progressed; but it is ordained by El Elyon that we may give as we have received, and that we may serve to further uplift and glorify Messiah Yeshua, for the greater the realization and manifestation of the Living Body of Christ, the greater the progression, the glory, power and manifestation, of the Elder Brother who was the first Christ-bearer. We are in a reciprocal action with Adonai Yeshua as co-preachers and co-redeemers with him, uplifting and progressing one another – the Gift we have received is far greater than the majority of good Christians imagine or understand!

In this light, consider the revelation of the Risen Messiah at the fruition of the First Coming, and consider the revelation of the Messiah at the fruition of the Second Coming as expressed in the vision of the Holy Lamb and New Jerusalem – consider this and contemplate this, and understand well!

Also in this context, consider and contemplate the famous parable of the talents, for the adversary has tricked many good Christians into burying the one talent they have received, so that while somewhat seeking to be Christ-like, few actively labor to be and become all that they can be in Christ; hence, few know and understand how to labor in a conscious evolution to be and become Christ. In so doing, many, in effect, deprive Messiah Yeshua, Christ Jesus, of his greater glory, God forbid!

There is something that needs to be said about the true Gospel of Christ. The only way to speak it as clearly as possible is to borrow a term from our brothers and sisters in the Eastern Wisdom Traditions – the term “Avatar.” Avatar literally means an embodiment of the Divine, God and Godhead, and if we read the gospels closely, especially the esoteric, Gnostic gospels, the very message of the true Gospel of Christ is not just that Yeshua, Jesus, was an Avatar, but that all who are in Christ are to become Avatars, embodiments, incarnations, of the Divine; all are meant to be Christ-bearers.

This hints at an understanding of Asherah, Shekinah of Messiah; it is the Divine Presence and Power embodied in an “Avatar,” or Christ-bearer, engaged in the spiritual labor of Light Transmission, or the communication of the Christ Spirit.

It must be said, however, that this is not a great claim to be made of oneself, nor is it an imbecilic concept, “I am God,” apart from an actual self-realization and embodiment, but rather it is the noble ideal and aim of a conscious evolution, an active labor for progress in the Gospel and self-realization in Christ – it is a labor to live as Christ, to live as the Divine; only in this way is the Divine I Am (Asher Eheieh) embodied, and Asherah manifest in full glory and power.

As we may glean from what has been shared above, there are literally endless gradations of this Self-realization; thus, there is always the evermore we can be and become in Christ and God, the True Light.

In truth, we have no great claims to make of ourselves in Christ, for our salvation, our enlightenment in Christ, is a gift from God, Divine Grace, and whatever our progress, it is all on account of the labor and self-offering of our Elder Brother, Messiah Yeshua, who opened the Way, and who is the Way; therefore we have no great claims to make, but rather we glorify Adonai Yeshua Messiah and El Elyon, and we give all praise and thanks to the Messiah and El Elyon, the Holy One of Being to whom all praise and glory is due! Hallelu Yah!

Here I’m inclined to repose in the Holy Mother-Bride, Asherah.

O Yahweh Elohim we pray, through your Divine Grace, may the Holy Tree of Life, Asherah, grow and expand in this world, and may all living spirits and souls receive their shelter in your Holy Shekinah. Amen.

Peace be with you!
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Yeshua, the Burning Bush

#29 Postby Elder Gideon » Thu Jun 14, 2012 9:50 am

Shalom Tau!

I'm so thankful for this clarification on Partzufim and their olamot, one which you've spoken many times and many places; the distinction you've drawn out is actually very simple and extremely helpful. Thank you! 

What your clarification also does is align so much complexity into a simplicity. I felt the shift right away, as though this prepared my understanding of what followed in your response, particularly of the gradations of light transmission you outline flowing throughout the Partzufim and their olamot. I will be spending time with your most essential help distinguishing "head" from "face."

A particular mystery which is now established for detail regards the Transfiguration as it builds throughout the revelation of God, from Enoch to the people of God in New Jerusalem.

Enoch walked with God; then he was no more, because God took him. (Genesis 5:24)

There the angel of the Lord appeared to [Moses] in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. (Exodus 3:2)

As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out, ‘Father, father! The chariots of Israel and its horsemen!’ But when he could no longer see him, he grasped his own clothes and tore them in two pieces. (2 Kings 2:11-12)

Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. (Mark 9:2-4)

I suddenly recognized a symmetrical pattern between these verses! When we understand Enoch in the place of Moses in the Transfiguration recorded by Mark, then Enoch, the Burning Bush, and Elijah, together anticipate the synoptic Gospel accounts of the the Transfiguration! Yeshua is the Burning Bush!

We have already been taught above in this thread that the Woman of Light from Revelations 12 is the essential visualization of Asherah. What you just said of the Partzufim Imma and Nukva-kallah bring new dimensionality to how this movement of Light Transmission may be contemplated in greater gradations. Is this not Her Transfiguration? If so, then I'm hearing as never before that the same is the experience of the people of God in New Jerusalem!

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day—and there will be no night there. People will bring into it the glory and the honor of the nations. (21:22-26)

While this is a visionary account, for the first time, I'm hearing and imagining the unearthly quality of light coming from within everyone, all the people of God in a transfigured state. It is wondrous, particularly when experiences of Light Transmission are remembered as light within and all around oneself. That this Light Transmission is still happening in our own generation suggests that the mysteries of Transfiguration in the Old Testament prophesy the Light Transmission of the New Testament: Asherah!

How transfigurations are described in scripture can feel external, as with Elijah, even necessitating the presence of Root Tzaddik, yet in the first sparking of this experience of transfiguration for myself, it rose from within myself and Tzaddik, then all around, suggesting that everything you've said above of Partzufim are realities layered deep within the soul, their alignment being the disclosure of the Light Transmission. I hope to not oversimplify the magnificent teachings above by siding with the internal, yet as this is my experience to date, the entire body of discussion of Asherah seems to orient Her revelation from within the practitioner, where the world of these Partzufim are found. This has deep consequences as we were recently guided to go beyond our expectations of Ma's coming influx.

May all who are willing be clothed in Asherah!

Gratefully,

Elder Gideon+

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expanding the sacred grove of burning trees...

#30 Postby Tau Malachi » Thu Jun 14, 2012 11:40 am

Greetings and blessings in the light of the Messiah!

I do not believe that what you have shared is an oversimplification at all, dear brother, but rather, it seems to be an essential insight, and a practical grounding of what has been shared; the entire purpose of Light Transmission is the awakening, activation, of the soul and light that is in us, and the drawing out of that righteousness and truth, that Holy Light. Yeshua Messiah, our Elder Brother, teaches us, saying, “I am the light of the world,” and he also teaches us, saying, “You are the light of the world.” Doesn’t this express the reality and truth of the Light Transmission at any and every grade? When we behold the holy tzaddik or apostle in glory, this corresponds to “I am the light of the world,” but when we behold a holy tzaddik or apostle in this way, in that instant so also do we become aware of the glory within and all around us, and this corresponds with “you are the light of the world.” In a moment of Light Transmission it is as though this very teaching is being spoken on an energetic level, or rather, that it is being shown to be literally true, and once we experience this we are directed by Adonai Yeshua, “Let your light shine,” and we have been empowered by the Spirit of God to let it shine. Hallelu Yah!

The delight, the joy, however, is this – there is no end to this Light Transmission, for it is a communication of Ain Sof Or, infinite, endless Light!

Yes, indeed, on the sacred mountain Messiah Yeshua is Asherah, “burning bush,” “burning tree,” and so it is with any holy apostle in a moment of Light Transmission, Asherah is manifest as them, and if we receive the Holy Light, and let that Holy Light shine from within us, so also is Asherah manifest as us. The image of Asherah is a grove of burning bushes, burning trees, on fire with the Spirit of the Messiah; hence, the entire community of those receiving the Spirit of Messiah, the Light Transmission, the Living Body of the Messiah.

Yeshua, though, is something more, for as the firstborn, our Elder Brother, he is Emmanuel, the “top of the tree,” the Head of the Living Body; in the transfiguration he reveals the reality of Emmanuel, “God is with us.” The same is true in our time with the living tzaddikim or apostles who are the Heart of the Living Body, it is the revelation of Emmanuel, but the Head, the Top of the Tree, remains the Head, Rosh, though that Holy Light, that Holy Spirit, is revealed through many Faces (Resh), many emanations of the Sacred Heart.

(A smiling face comes from joy in the heart, and so face and heart are connected!)

The appearance of the spirits of great tzaddikim in bodies of glory, and the appearance of maggidim in bodies of glory, along with the holy tzaddik or apostle in glory, is this not a “grove,” the image of Asherah? Through Light Transmission, of course, or the facilitation of the Gnostic experience of Christ, this holy grove grows and expands, so that the one who receives this True Chrism (Anointing) stands in the grove, stands among the living ones, the immortal saints! Hallelu Yah!

Here we may say, when we receive this True Christ we have received the name Christian as a gift, and our salvation, our liberation, is assured, and therefore we can abide in the confidence of our faith and gnosis; but abiding in the gnosis of Christ in this way, naturally, we labor always for progress in the Gospel, a conscious evolution into Christ, or we labor always for a “better resurrection.”

Here we may say that the angel of Asher is Metatron, and the angel of Asherah is Sandalfon, and with Sandalfon, as we know, there is the order of the Ashim, “souls of fire”; on one level, as we know, these are souls on fire with the Spirit of the Messiah, the Holy Spirit, the Gnostics in the assembly of the faithful.

This is what the Mother inclines me to share in the moment.

May Asherah, the Shekinah of Messiah, be manifest among us in full glory and power; may the Holy Light of the True Cross shine brightly in this world! Amen.

Peace be with you!
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Creation of New Heavens and Worlds

#31 Postby sheryl » Sat Jun 23, 2012 8:35 am

Shalom Dear Friends,

Praise to our Mother for these revelations! They add increasing depth to meditations of the Kingdom of Heaven, Malkut of Atzilut, and Metatron and Sandalfon as the angels of Asher and Ahserah.

A thought arises in reading your posts, dear Tau, especially when you speak of Asherah as Light Transmission, and go on to say:

The Holy Partzufim are composed of constellations of the ten Sefirot within each Sefirah of Atzilut. Arik Anpin is the ten Sefirot within Keter, Abba is the ten Sefirot within Hokmah, Imma is the ten Sefirot within Binah, Zer Anpin is the ten Sefirot within the Six, and Nukva is the ten Sefirot within Malkut.


Are you speaking of both the creation of New Heavens and Worlds, and the eventual uplifting of these in ascension, bringing them into Unity with the Body of Christ?

We have before been taught that tzaddik brings forth New Heavens and Worlds with the influx and outpouring of New Revelations, and what I am hearing is an expansion in the understanding of Asherah, with the unfolding of potential in the work of tzaddik.

May Asherah continue to unfold, and may all be embraced and sheltered in Her Light.

Sheryl
Last edited by sheryl on Sun Jun 24, 2012 9:52 pm, edited 1 time in total.

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New Heavens

#32 Postby BrandonLw » Sat Jun 23, 2012 9:03 pm

Shalom!

After reading your question Sheryl, I am reminded of a question that came recently and would like to offer it in conjunction with yours.

Recently in discourse, I heard a teaching that said (paraphrased), "That with every teaching that is made p'nimi, more are in makafin." I wonder if this speaks directly to the phenomenon of "New Heavens and Worlds." That for all that are grounded, more are created. I recall recently this was also related to Daughter-made-Bride, then Mother, then Grandmother. This does remind of a seed changing into a prolific grove.

Just an addition to a fascinating contemplation. May all in community and beyond have a wonderful Shabbat-Eve!

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New dwelling places in the House of YHVH

#33 Postby sheryl » Mon Jun 25, 2012 11:24 pm

Shalom Brother Brandon!

Thank you for your additions to this contemplation!

On another thread, Elder Sarah offered a teaching on the Second Coming and the New Pentecost where a correlation between The Place that the Apostles gathered together and The House where they were sitting was drawn.

It comes to mind that in the teachings on the creation of New Heavens and Earths, we often point to Yeshua's declaration in John 14:

Let not your hearts be troubled. Believe in God; believe also in me. In my Father's house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.

Might we say that this statement by Yeshua is speaking of the mystery that you are addressing? That with every teaching that is made p'nimi, more are in makafin.

And also might we say that in the movement of Pentecost, the Apostles were 'taken' to The Place that Yeshua had prepared for them?

Praise to our Mother who provides these contemplations of delight!

Sheryl

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New Generation

#34 Postby Tau Malachi » Tue Jul 03, 2012 3:03 pm

Greetings and blessings in the light of the Messiah!

Yes, indeed, Brother Brandon, the teaching on p’nimi and makifin are deeply connected with an ongoing generation of a new earth and new heaven; if we understand that the reality of our experience is a radiant display of our mind, consciousness or soul, then as consciousness expands and is transformed, so there is a transformation of earth and the heavens, and a new earth and new heavens come into being. The living tzaddikim do have a special power for the generation of new angels and new heavens through the giving of new teachings and interpretations of Scripture, and new revelations; yet, as members of the Living Body of Christ, we all participate in this generation of new angels and new heavens as co-creators, and when we bring forth new teachings and insights, so there is a flow of blessings, all corresponding with our kavvanah-concentration and devekut-cleaving, and the gradation of our soul, our consciousness, in the moment of speaking.

It is quite true, Sister Sheryl, that, on one hand, there is an ongoing generation of angels and heavens, understanding the formation of heavens from angels, while, on the other hand, there is an ongoing uplifting and transformation, or actualization and realization, of heavens and various realms and worlds that already exist. In fact, these two actions are inseparable from one another, and go hand-in-hand together as one movement in Messianic Consciousness. In some way the generation of a new earth and new heaven, and a new humanity in Hayyah Yeshua, is the realization and fruition of the former earth, heavens and humankind, and in the ongoing generation of the new, the old is fulfilled and made complete. We see this in our experience of growth and maturation in the Gospel, for wherever we may have once sinned in the past, when righteousness is realized in Christ, what was sin is no longer sin, but becomes an integral part of that realization, in some way leading to it. So it is with the old heavens and earth, and the old humankind, with the generation of the new all are uplifted, all are actualized and realized through this ongoing process of Divine Revelation (Apocalypse).

On a certain level, perhaps it mat be said that on Pentecost Messiah Yeshua uplifted the apostles to the place prepared for them – there is truth in this; yet, more so, he seems to be speaking of the time of full reintegration with the Light Continuum, which is at the time of death, and speaking about the World-To-Come, which dawns at the End-Of-Days.

In terms of the Light Transmission and Partzufim, and the contemplation of the Holy Sefirot forming the Partzufim, this points to the countless gradations of Light Transmission, grades within grades, worlds within worlds, without end; hence, in speaking about the Continuum of Light Transmission, it is an immeasurably vast, infinite spectrum of spiritual and mystical experiences, or movements of the Holy Spirit drawing the soul into expanded states of consciousness and greater intelligence, countless dimensions of the enlightenment experience.

Basically speaking, “awakening” in the Christ-Spirit, we will awaken again and again, being drawn up in the great ascension of consciousness.

These were a few thoughts I was inclined to add.

Peace be with you, and God bless!
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#35 Postby Anna » Wed Jul 04, 2012 6:10 am

Blessings of grace and peace to all!

Something rather astounding is coming to light in these words:

...wherever we may have once sinned in the past, when righteousness is realized in Christ, what was sin is no longer sin, but becomes an integral part of that realization, in some way leading to it. So it is with the old heavens and earth, and the old humankind, with the generation of the new all are uplifted, all are actualized and realized through this ongoing process of Divine Revelation (Apocalypse).


Yes, it would follow that all that is part of the matrix of the experience of realization would be uplifted. All who were involved in a sinful past, part of the matrix of past sin one might say, are also uplifted in the Christ Spirit. Am I also hearing that even archons and demons are being uplifted in this way, for certainly that would make sense here. I have heard that the tikkune of our soul is the tikkune of the world of angels, the world of archangels, the world of the sefirot and the tikkune of Adam Kadmon. Also in teachings we read that when one awakens it is as though a part of the body of Adam Kadmon is waking up, too. So, then, the Kings of Edom are also drawn up in ascent with growing realization?

As peace reigns within us, as our love and joy expand in the spaciousness of the Sacred Heart, so all beings are offered sanctuary in the Risen Christ, for all suffer greatly in the ignorance, all are in need of compassion. It seems that no one is excluded from the benefits of realization in Christ. In the light of such grand blessings for all beings, then certainly we would passionately work out our salvation and seek a better resurrection, as St. Paul exhorts, not only for self but for all beings, for nothing we do is without its effect.

Thanks be to the Great Mother for such teachings of Light and for the many opportunities to put them into practice in this human life we have been given!

Shalom!
Anna

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All in Asherah: Liberating Archons and Demons

#36 Postby Tau Malachi » Wed Jul 04, 2012 11:21 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, through Hayyah Yeshua, the Risen Messiah, and the manifestation of Asherah, the Shekinah of the Messiah, in full glory and power, the Kings of Edom are redeemed, and will be redeemed; hence, there is, and will be, tikkune of the Sefirot of Adam Kadmon in the Messiah. What the tikkune is of the Sefirot of Adam Kadmon we cannot conceive with mental consciousness, but we may say that this tikkune is the realization of the Primordial Christ, Primordial Enlightenment, and it is in the realization of the Habad of Atzilut, or Habad of the Risen Messiah.

According to the Kabbalah, and the teachings of the Ari of Safed, the Sefirot of Adam Kadmon from Da’at to Malkut correspond with the Kings of Edom, and they fracture and shatter because they have no connection or way of interacting with one another, and no means of teshuvah, repentance, and tikkune, mending. From their shattering, Atzilut comes into being, and so Beriyah, Yetzirah and Asiyah, and it is through Atzilut, and the play of the Realm of Perud, Beriyah, Yetzirah and Asiyah, that the tikkune of Adam Kadmon becomes possible and is accomplished. All in a great and supreme mystery, this tikkune is accomplished through the Incarnation of the Messiah, the One Anointed with the Supernal Light of El Elyon, Eheieh; this is the formation of a Holy Vessel, a Living Sefirah, as it were, in Asiyah and This World, that is able to receive the full influx of Supernal Light and embody the Primordial Enlightenment, the fullness of Asherah. Through the cross the Holy Vessel was shattered that came into being within Perud, but through the action of Divine Grace in the resurrection and ascension, this Holy Vessel was mended, healed, uplifted and glorified, made perfect and complete, and the full Supernal Light Transmission was made manifest in This World, opening the way for the World-To-Come. When Hayyah Yeshua, the Risen Messiah, appeared in This World, so the Holy Light of the Messiah was made to shine in all of the worlds and heavens, from Asiyah to Beriyah, and the Habad of Atzilut and Malkut of Atzilut was realized, embodied. In this is the tikkune of Olam Ha-Adam Kadmon, the Universe of the Primordial Human Being.

This tikkune is accomplished in the resurrection and ascension of Adonai Yeshua Messiah, and yet this tikkune is ongoing in this Realm of Ever-Becoming (Perud), and as members of the Living Body of Christ it is transpiring through us, as through our Elder Brother and Sister, Yeshua and Mirya, for we are co-preachers and co-redeemers with them, and co-creators with Yahweh Elohim. Our inmost root essence, Yechidah, is drawn from some part of the Body of Adam Kadmon, and as such, when we realize and embody the Spirit of the Messiah in full, and the soul is awakened and realized in full, so that aspect of Adam Kadmon is realized, awakened; thus, the Supernal Realization in each living spirit and soul is the tikkune, or actualization and realization, of Adam Kadmon. When any individual spirit or soul enters into Supernal Realization, Supernal or Messianic Consciousness, the Light-presence and Light-power rays out, and many more spirits and souls are also redeemed, realized and awakened, and therefore drawn up in the Great Ascension. We see this with Yeshua and Mirya, and what has transpired through them, and so also with tzaddikim or apostles after them, and what has transpired through them – this ongoing play of Supernal Light Transmission, which continues to grow and increase among us. Thus, this spiritual realization always extends beyond the individual, for it rays out uplifting an entire collective of living spirits and souls, all as ordained by El Elyon, Eheieh.

If and when this Supernal Light, Supernal Consciousness, is embodied in This World, so it shines in worlds within the inner dimensions, or “inner planes,” and rays out in all manner of realms below and above, and throughout the heavens; therefore, it is not only human souls that are touched and awakened by this Holy Light, but all manner of living spirits and souls, including greater and lesser divinities, archons and their angels, and even arch demons and demons. In fact, if we were to encounter a living tzaddik and community, and we were able to look and see in the subtler dimensions within and behind the material assembly, we would find that the holy tzaddik has many more disciples among invisible spirits and such than they do in This World; the Living Body of Christ manifest with them is far greater than the apparent material community. If we observe in this way when the tzaddik and community gather and engage in sacred discourse, in prayer and meditation, sacred ceremony and worship, we will see that together they are constantly uplifting living spirits and souls, bringing salvation, or enlightenment and liberation. As we labor in our daily spiritual practices, praying, meditating and enacting sacred ceremony, as members of the Living Body, this is transpiring with us each and every day, all of the time. We do not engage spiritual practice in Christ for our own salvation alone, or simply for our own greater resurrection and ascension, but rather we do so for the salvation of all, a better resurrection and ascension for all (Kol). In this way our daily continuum of spiritual practice is an actual labor of love, an actual labor in the harvest of souls, the action of a co-redeemer with Messiah Yeshua.

Along with the archangels and angels of God, the True Light, so also there are archons and their angels, and arch demons and demons, throughout Asiyah, Yetzirah and Beriyah, the dominion of these klippotic forces being the strongest in the outer Olamot-Universes. These Olamot have their root in the Partzufim of Nukva, Zer Anpin and Imma, respectively, and the redemption of the corresponding spiritual forces is the realization of the corresponding Partzuf, resulting in the tikkunim of the World of Sefirot (Atzilut).

When it is taught that the tikkune of our soul is the tikkune of the entire world, the world of angels, the world of neshamot, and the World of the Sefirot, it is not only that through the tikkune of our soul the tikkune of the corresponding aspects of these worlds, universes, is accomplished, but rather, when a soul fully awakens in the Spirit of the Messiah, that holy and enlightened one is able to be of the greatest benefit to others, able to facilitate the awakening and redemption of many other living spirits and souls, establishing many spirits and souls in the Path of the Great Resurrection and Ascension.

All living spirits and souls are contained in Elohim, and all emanate from Yahweh, their unique essence being in Eheieh; all are in Elohim, all are in Asherah, and in truth, Elohim, Asherah, is manifest as all, good and evil, and admixture – the fullness of Elohim, Asherah, will be actualized and realized. Thus, the archons and their angels, along with dark and hostile forces, demons, will also be redeemed, enlightened in the Messiah. Salvation in Christ is universal, though indeed for some living spirits and souls this salvation may be attained only by way of a very long journey through many incarnations. Understanding the potential for immeasurable sorrow and suffering through many incarnations, and the reality of hell realms and various in-betweens along with heavens, we will have great zeal for the preaching of the Gospel of the Second Coming and the salvation of living spirits and souls, desiring the swift enlightenment and liberation of all whenever possible. Indeed, if one truly looks and sees the reality of the bondage of souls, and the reality of potentially endless cycles of the gilgulim, or transmigration, they will know and understand the need for “evangelical” zeal, not only outwardly, but inwardly in prayer and meditation. Likewise they will know that the greatest preaching of the Holy Gospel is not in words, but is on an energetic level, through energetic transmissions – Light Transmission. It is the reception of the Spirit of Christ, the Light Transmission, which delivers souls, bringing peace and joy, and true fulfillment.

Here we may remind that the tikkunim of the Partzuf of Abba correspond with the full spectrum of Light Transmission, and also we may remind that the Partzufim reveal countless gradations of Supernal Light Transmission; hence, the Continuum of Light Transmission reaching into all realms, worlds and universes of Perud, the Entirety (or the fields of sentient existence).

The preaching of the Gospel, or the play of Light Transmission, in various circumstances, however, requires skillful means in wisdom, and by nature it is a play of Crazy Wisdom, one that assumes many forms, appearances, and that takes up what can only be called “unorthodox” ways. In this regard, we might contemplate Christ preaching in the hells realms, and consider what we are taught in esoteric, Gnostic Gospels about Christ assuming different forms, or taking on forms corresponding with those to whom he appeared.

It is true, throughout our lives we have entered into many unseemly spaces in the midst of sin, and in them we have entertained an exchange of sparks with many and diverse souls, some ongoing connections, some completely new connections. In so doing, though, having formed such connections, so as we are uplifted and awakened in Christ, those with whom we have formed connections are being uplifted and awakened in Christ, and will be uplifted and awakened in Christ. When we lived in sin, as it were, quite literally it was as though we acted as “secret agents” of the Messiah and Shekinah of the Messiah, Asher-Asherah, secret even to ourselves!

Thus, while we can speak of a conscious outreach into various realms, worlds and universes through our Body of Light in Christ, so there have been, and are, these unconscious outreaches in what may be called “Divine Folly,” which is to say Wisdom, Sophia, acting through our foolishness to bring about God’s will. This is not to say that having received the Christ-Spirit we are to continue in such foolishness, or intentionally set out to commit sin, thinking we are doing “good,” God forbid! That would be a grievous mistake, and accomplish nothing good; but rather, we do understand how sin is no longer sin when we repent, or reintegrate our soul with the Holy Light, and realize our righteousness in the Messiah, our innate perfection and fullness in the Light Continuum, Yahweh, Yeshua.

Here we may say that while a certain mediumistic spiritual work can be done in charismatic worship, laboring for the liberation of archonic and demonic spirits, such mediumistic spiritual work is very unwise until we have progressed in the Gospel and matured in Christ. If and when in skillful means we engage archonic and demonic spirits to liberate them, first we must be well established in the peace and love of Christ, and in the awareness of our transcendence in Christ, for apart from the awareness of our own freedom in Christ, how shall we bring any other living spirit or soul into that freedom, or lead them in the Great Exodus?

Here we return to what was shared above regarding our intention in our labor for a “better resurrection,” for it is a labor for the sake of our spiritual empowerment to be of the greatest possible benefit, a growing capacity to act as co-redeemers with Messiah Yeshua, or to facilitate the actual enlightenment and liberation of souls in the Risen Messiah.

This entire play of skillful means in Light Transmission is Asherah, of course, and as we take up this dance with the Shekinah of the Messiah, so is she manifest in greater glory and power, the kingdom of heaven being manifest among us for all who seek to enter and abide in it; hence, a true Holy Sanctuary of Divine Grace. In this light, perhaps, we might consider how the Threefold Sanctuary of Melchizedek is the manifestation of Asherah, and how Asher-Asherah is manifest in the outer, inner and secret sanctuary. In each dimension of the Holy Sanctuary Asher is the first object of refuge, and Asherah is the second and third. Thus, in the outer sanctuary Messiah Yeshua corresponds with Asher, while the Gospel and Community correspond with Asherah, and in the inner sanctuary the Holy Tzaddik or Apostle corresponds with Asher, while the Great Angel and Holy Bride correspond with Asherah, and in the secret sanctuary the Body of Truth corresponds with Asher, while the Body of Glory and Body of Emanation correspond with Asherah. In that the Spirit of the Messiah is transcendent of any appearance, while Asherah is every appearance, and all appearances of the Messiah, Asher may be understood to correspond with the Spirit of the Messiah, and Asherah may be understood to correspond with the entire Holy Sanctuary on every level.

The Threefold Sanctuary represents esoteric, metaphysical teachings on the true Living Body of Christ, in the First Coming and the Second Coming, in This World and the World-To-Come; and we may say it is the Tree of Life manifest in each generation among those who have gnosis of the Risen Christ, Supernal Habad.

As we know and understand, salvation is incomplete in the outer sanctuary, for faith alone does not save souls, but rather, it is gnosis that brings full salvation. The vehicle of Light Transmission and Habad (or True Gnosis) is the inner sanctuary, and the realization of Habad is the secret sanctuary, when we, ourselves, become a living tzaddik engaged in Light Transmission fully. In community, however, having received something of the Light Transmission, receiving the Spirit of the Messiah and being joined to the Living Body of the Messiah, even before our maturation in the Messiah as a living tzaddik, rightly attached to the Risen Messiah, Holy Tzaddik and Community, and taking up charismatic worship, hitbodedut and good works, or charity, each and every one of us is a vehicle of this Light Transmission, an extension of the Emanation Body. The more we abide in faith, and the more we become conscious of this, the more we will realize the Inner Tzaddik, this Light-presence (Christ) and Light-power (Holy Spirit) in us.

Here it must be said, the Outer Tzaddik and the Inner Tzaddik is one and the same Light-presence and Light-power; hence, one and the same Christ Spirit. The very purpose and intention of our Heart Tzaddik and Root Tzaddik is the realization of the Inner Tzaddik, the Indwelling Messiah.

In closing I’m inclined to share something more concerning the early cycles of the Second Coming in which we are living. The early cycles, as we know, are depicted by the vision of the Woman of Light in Revelation, and what transpires following her appearance, while the latter cycles are depicted vision of New Jerusalem in Revelation. If we study and contemplate chapter twelve of Revelation, this is the time in which we are living, and according to that cycle of St. John’s visions, along with a greater influx of the Holy Light, so also there is a greater influx of dark and hostile spiritual forces; hence, the vision of a war in the heavens, and Satan and his angels cast down upon the face of the earth. Although, indeed, we are living in the early cycles of the Second Coming, it is also true that we are living in Kali Olam, a Dark Age, and that there is an increasingly growing strength of archonic and demonic forces in This World; hence, in the labor to preach the Gospel of the Second Coming, or engaging the greater play of Light Transmission, there is a need for greater skillful means as we encounter spiritual forces of resistance, and various archonic and demonic influences. There is a need for those who know how to liberate archons and demons through skillful means, for they too are to be delivered from ignorance.

This is enough for one day.

May all living spirits and souls be uplifted in Hayyah Yeshua, and be awakened in Asherah, the Shekinah of the Messiah. Amen.

Peace be with you, and God bless you!
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#37 Postby Yonah » Wed Jul 04, 2012 5:59 pm

In fact, if we were to encounter a living tzaddik and community, and we were able to look and see in the subtler dimensions within and behind the material assembly, we would find that the holy tzaddik has many more disciples among invisible spirits and such than they do in This World; the Living Body of Christ manifest with them is far greater than the apparent material community.


I’m interested in exploring the invisible assembly. My first thought was that these were maggid and tzaddakim, but as I reread the previous posts it makes me realize that the assembly could be all manner of invisible entities including disincarnate humans, archons, lesser deities, and even demonic forces – all on a path of liberation. I find this fascinating and extremely exciting because it points even further into the mysteries of the enlightenment and liberation of all beings.

If we observe in this way when the tzaddik and community gather and engage in sacred discourse, in prayer and meditation, sacred ceremony and worship, we will see that together they are constantly uplifting living spirits and souls, bringing salvation, or enlightenment and liberation. As we labor in our daily spiritual practices, praying, meditating and enacting sacred ceremony, as members of the Living Body, this is transpiring with us each and every day, all of the time. We do not engage spiritual practice in Christ for our own salvation alone, or simply for our own greater resurrection and ascension, but rather we do so for the salvation of all, a better resurrection and ascension for all (Kol). In this way our daily continuum of spiritual practice is an actual labor of love, an actual labor in the harvest of souls, the action of a co-redeemer with Messiah Yeshua.


I can’t hear this teaching enough! Personal salvation, with little regard for other beings, never made sense to me. I have shared this with my Companions several times to focus our intent in circle and ceremony. It is so exciting to know that what we do isn’t just for us, but for many, many beings.

All living spirits and souls are contained in Elohim, and all emanate from Yahweh, their unique essence being in Eheieh; all are in Elohim, all are in Asherah, and in truth, Elohim, Asherah, is manifest as all, good and evil, and admixture – the fullness of Elohim, Asherah, will be actualized and realized. Thus, the archons and their angels, along with dark and hostile forces, demons, will also be redeemed, enlightened in the Messiah.


I’m not sure why I haven’t thought of this teaching quite in this way. I have heard this and known it through the discussion of the Sefirot – but I haven’t thought of it through the divine names – not quite in this way. It’s more powerful than I could have imagined. These teachings on Asherah give another dimension that makes it all more immanent – more part of our experience.
Shalom,
Yonah
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This World

#38 Postby sheryl » Thu Jul 05, 2012 12:00 am

Shalom Everyone!

What a delightful teaching.

Like Bishop Yonah, I am intrigued with the contemplation of Universal Salvation. In speaking of Divine Folly, Tau Malachi, I am hearing the unfolding of the collective karmic matrix, and the countless souls that we might have entangled ourselves with through many lives. As we are uplifted, as our personal karmic pattern is liberated, those with whom we are connected likewise experience a liberation at these cross points. And so as we experience increasing liberation, our relations across many lives also experience a liberation.

It comes to mind with your teaching that 'our relations' is not limited to those who are in physical incarnation, but also to the spirits and demons and angelic beings we might have connected with during the construction of our karmic pattern.

Praise to our Mother!

It is also delightful to receive the expanded teaching on the Three-Fold Sanctuary. Thank you, and thank you for what feels like a Flower that you have planted in your post. The capitalization of the first letters of This World identifies our world as a Holy Vessel, mended, healed, uplifted and glorified, made perfect and complete, with the full Supernal Transmission made manifest. This World, even with all the apparent sorrow and suffering became a fit vehicle to receive the Messiah and the full Supernal Light Transmission, and continues in its evolution in the Second Coming, becoming fit to receive increasing influxes of Supernal Light! Praise Ma, and much gratitude to our laborers, to the tzaddikim and maggidim and their companions, who have labored and continue to do so generation after generation.

May the full Supernal Light Transmission be received by This World in increasing measure!


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One Tree

#39 Postby Elder Gideon » Thu Jul 05, 2012 9:42 am

Shalom to you all!

What is being drawn out here inspires a similar question of the non-dual nature of Asherah, how the Shekinah of Messiah is involved with everything, IS everything of the Supernal light and life hidden within the knowledge of the process of good and evil.

Recently, Tau Malachi has reminded in our Zohar study of the distinction between the two trees in the Garden of Eden: "Out of the ground the Lord God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." (Genesis 2:9) The Tree of Life is Supernal, rooted in Imma-Binah; the Tree of the Knowledge of Good and Evil is the Entirety, rooted in Da'at.

The Rabis posit, "And the tree of the knowledge of good and evil.Why is it called so? It is not in the middle. But what does knowledge of good and evil mean? Since it suckles on two sides and knows them as one suckling sweet and bitter, since it suckles on two sides, knowing them and dwelling among them, it is called so. (Zohar 1:35a)

I've long heard that there aren't two trees, but one, the distinction being the view of the one approaching. Chava and Adam were already in the most subtle state of separation to have seen the Tree as the Da'at of Good and Evil and fell. This is not fully rectified until the reception of the Risen Messiah by Lady Miryah, from whom we too must receive the same Living Presence: Asher.

How could She have come to that moment at the empty tomb, apart from her descent in the knowledge of good and evil? How shall we also, apart from our experience of the same Tree in duality? Am I hearing yet another nuance of the Tree of Life, Asherah, as the Supernal hidden inside the spiritual and material experience of separation? Are we discussing Asherah recognized and realized by the same Tree of the Knowledge of Good and Evil?

Gratefully,

Elder Gideon+
Last edited by Elder Gideon on Thu Jul 05, 2012 5:35 pm, edited 1 time in total.

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Feelings of Lack

#40 Postby sheryl » Thu Jul 05, 2012 3:15 pm

Shalom Elder Gideon!

In your teaching, I am hearing that this subtle state of separation experienced by Adam and Eve caused feelings, or delusion, of lack to arise - that the perception of the One Tree as Two Trees arose because of the delusion of lack or the desire to have what they believed they did not already have.

Ahah! It is as though I am seeing this anew, Praise Ma!

The delusion of lack changes our perception so that instead of Unity and Life, we see separation and death. Thus the perception or belief that we lack or that we cannot have is what gives rise to the perception of duality, the desire for that which we feel we lack, and consequently to sin.

This gives greater meaning to Yeshua's admonishment in John 12:

Whoever believes in me, believes not in me but in him who sent me. And whoever sees me sees him who sent me.

Is not the Master speaking of belief in abundance instead of lack, equating it with our perception?

Thank you Elder Gideon, for stimulating this contemplation.

May all beings be freed from the delusion of lack!

With gratitude,

Sheryl

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Tree of Good and Evil

#41 Postby Joyce » Fri Jul 06, 2012 10:34 am

Thanks to all for these wonderful seeds!

The significance of the Tree of Good and Evil being necessary in the path of realization is very potent and intriguing:

"I've long heard that there aren't two trees, but one, the distinction being the view of the one approaching. Chava and Adam were already in the most subtle state of separation to have seen the Tree as the Da'at of Good and Evil and fell. This is not fully rectified until the reception of the Risen Messiah by Lady Miryah, from whom we too must receive the same Living Presence: Asher.

How could She have come to that moment at the empty tomb, apart from her descent in the knowledge of good and evil? How shall we also, apart from our experience of the same Tree in duality?"

I may be mistaken, but suddenly I hear that the Daat of Good and Evil, or positive and negative is a part of all that manifests in this Plane of Seeds and in reality there is one great tree. Perhaps this duality manifesting in multiplicity is the function of Asherah in the great ground of our manifestation, necessary for our blossoms.

It reminds me of the parable of the tares among the wheat in Matt. 13:24-30. The weeds were sown while we were asleep. The servant asked the Master if they should go and gather the weeds, and his response was "No, for in gathering the weeds you would uproot the wheat along with them."

In gratitude,
Joyce

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One Holy Tree, One Holy World

#42 Postby Tau Malachi » Fri Jul 06, 2012 11:15 am

Greetings and blessings in the light of the Messiah!

There is something the Mother Spirit inclines me to share concerning This World and the World-To-Come.

This World corresponds with the Tree of Knowledge of Good and Evil, and the Word-To-Come corresponds with the Tree of Life. This is reflected in Revelation, in the vision of the Woman of Light and what transpires when she appears, and in the vision of New Jerusalem, with the Tree of Life in its midst; in some way, though, we must understand that This World is the vehicle for the realization of the World-To-Come, and understand that, in fact, they are inseparable from one another, just as in truth there is one Holy Tree.

If we look into This World we see that by nature there is a play of Mercy and Judgment in it, and so there is a play of light and darkness, good and evil, and when there is in influx of Supernal Grace, or there is a greater outpouring of the Spirit of the Messiah, so there is a manifestation of Mercy and Judgment, greater light and greater darkness, greater good and greater evil.

If we look into the World-To-Come we see that there is no Judgment in it, or no judgment as we would conceive of judgment, but rather, there is pure Supernal Mercy, Supernal Grace, for by nature there is no duality in the World-To-Come, and so there is only the Supernal Light, what is good and true, righteous and holy, there is no darkness or evil in the World-To-Come.

In the Kabbalah, Mercy corresponds with the Name of Yahweh and Judgment corresponds with the Name of Elohim, and, in effect, the Name of Yahweh and Elohim are divided in This World, the play of Mercy and Judgment being distinct within it. The unification of Mercy and Judgment, though, or rather the cessation or suspension of Judgment, corresponds with the Name of Yahweh Elohim, and therefore in the World-To-Come Yahweh and Elohim are undivided, joined as one Holy Name; hence, the praise of living creatures in Revelation of the threefold holiness of Yahweh Elohim Shaddai, the “Lord God Almighty.”

This is reflected in a traditional prayer: “We pray for that day when You (Yahweh) and Your Name (Elohim) are one on the face of the earth.” This is a prayer for the realization of the World-To-Come, aware that This World is the vehicle for this spiritual realization, the dawn of Messianic Consciousness (Non-dual Gnostic Awareness).

Now, This World corresponds to the Tree of Knowledge of Good and Evil, and there is a play of Mercy and Judgment in it, the power of Yahweh and Elohim, respectively; and so there is a great conflict of spiritual forces in This World, a conflict of light and darkness, good and evil, and admixture. As St. Philip teaches us, in This World what is often called good is not good, and what is often called evil is not evil, and very often in the midst of the worship of God it is not God that is being worshipped here in This World, but rather it is the demiurge, ignorance, that is worshipped. The very nature of This World is that it is dominated by ignorance, darkness, and there is great confusion, great forgetfulness in it, and therefore there is much evil that is done in This World; while there is great beauty in it, so also there is great horror, danger!

There is something to be said of the knowledge of good and evil, however, and of the great darkness, ignorance, that dominates This World; through the knowledge of good and evil we learn to discern between good and evil, and the power of free will is activated in us so that seeing the good we can choose the good and cleave to the good, letting what is evil pass away and vanish as the unreal, untrue. Yet more, in that great darkness dominates This World, as we choose the Good (God) and strive for the Good in This World, there is a very powerful resistance, pressure, stress, that refines, deepens and strengthens souls as they individuate and evolve so that they are able to enter into a full and conscious union with the universal and the Divine without the loss of individuality; hence the realization of Eheieh, the Divine I Am. In this way the dominion of the klippot, the archons and demons, actually serve to facilitate the actualization and realization of souls in the Messiah and El Elyon, and are integral to the awakening of Adam Kadmon.

Here we must remind that there are sparks of holiness, sparks of the True Light, within all sentient beings, all creatures, including archons and their angels, and Satan and his angels (demons), and that in Hayyah Yeshua, the Risen Messiah, all sparks of holiness are to be gathered into the Pleroma of Light, and reintegrated with the Light Continuum – no spark, no energy, will be lost, but all will be actualized and realized, and so uplifted in the Messiah. In this process of gathering sparks, of course, there is a play of skillful means, liberation through pacification, enrichment, subjugation and destruction; hence, releasing and retaining, or mercy and judgment. If and when there is judgment, though, it is mercy, or active compassion, for in this play of judgment and mercy the intention is the enlightenment and liberation of all, the true realization of all as it is in Yahweh, the Light Continuum.

Now there is a great mystery to be spoken. Listen and hear, and understand! We have said that there is No Judgment in the World-to-Come, and we have said that the Tree of Life corresponds to the World-To-Come; but This World is founded upon the play of Mercy and Judgment, and corresponds with the Tree of Knowledge of Good and Evil. Likewise, we have said that there is one Holy Tree, and if this is true, then in This World it is possible to glimpse the World-To-Come. Certainly so!

Look and see, and know! The World-To-Come appears as the Risen Messiah, so that beholding the Risen Messiah, and acquiring the Habad of the Risen Messiah, we glimpse the World-To-Come in This World. What does this mean? If I behold the Risen Messiah, and have the Da’at (Knowledge) of the Risen Messiah, then I know and understand that all that transpires of the manifestation of the Infinite Mercy of God, that all that transpires is God’s will, and is for the best, and therefore whether an appearance of Mercy or Judgment, auspicious or inauspicious circumstances, blessing or curse, it is all the same to me. It is God’s Mercy, God’s Grace, enlightening and liberating my soul! Hallelu Yah!

In this we may contemplate the wise teaching of St. James who speaks this truth in the Da’at of the Risen Messiah so well: “My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance, and let endurance have its full effect, so that you may be mature and complete, lacking nothing” (James 1:1-4).

If and when there is no difference between Mercy and Judgment, but all is the Mercy of God to us, and all is for the best, or for our spiritual benefit, our spiritual realization in the Messiah, in that very instant we unify the Name of Yahweh and Elohim, and we glimpse the World-To-Come in This World!

If and when this is true, then rightly we proclaim, “You and Your Name are One on the face of the earth This Day! Hallelu Yah!”

This unification of Judgment and Mercy, or unification of Elohim and Yahweh, is in the Shema we sing: Shema Israel, Yahweh Elohenu, Yahweh Achad, “Hear O Israel, the Lord is you God, the Lord is One.” Yahweh Elohenu we may hear as Yahweh Elohim, and when we sing Yahweh Achad as may hear Yahweh Elohim is One, or Mercy and Judgment are One, the same – all mercy; hence, “Yahweh Achad!”

In the Shema we proclaim this awareness that whether an appearance of Mercy or Judgment, it is all Supernal Mercy, Supernal Grace.

If and when this realization is embodied in full, in This World we experience the World-To-Come, and there is one Holy Tree, one Holy World – This World becomes holy and sacred as it is, all uplifted in the Risen Messiah, all held in Asherah, the Shekinah of the Messiah.

It must be said, however, that in this holy awareness there is no denial of the manifestation or movements of Judgment, or the trials and tribulations that come; when there is a movement of Mercy there is an awareness of Mercy and when there is a movement of Judgment there is awareness of Judgment. In the movements of Judgment, though, we know and understand the Mercy of God, the Wisdom of God, and so to us there is No Judgment, only Mercy, and it is good, received with joy.

This is not a concept, nor a vital sentiment, but it becomes our experience in the Messiah, and in the Shekinah of the Messiah, Asherah.

Aware that we are living in the early stages of the Second Coming of Christ in Glory, and aware that the Second Appearance of Christ begins in the womb of a Dark Age (Kali Olam), the awareness of the play of Mercy and Judgment in the Wisdom of God is most important, it is crucial, for as we see in the vision of the Woman of Light in Revelation, and what transpires when she gives birth, we know that there are greater trials and tribulations to come before the Golden Age (Or Olam) in the fruition of the Second Coming. Thus, when there is an appearance of a more radical play of Judgment and Mercy, abiding in our faith and knowledge of the Messiah we will endure and be victorious in the Messiah – the “Day of Judgment” will not be Judgment to us.

Here we may say, the growing darkness in This World, and the greater movements of Judgment that are coming in This World, these, in truth, are the pangs of the Woman of Light, the Queen of Heaven, Asherah, giving birth to Messianic Consciousness in a larger segment of the collective humanity – it is all for the sake of the awakening of souls and their reintegration with the Light Continuum, or conscious unification with Yahweh, the realization of Yeshua (“Yahweh delivers”).

There is an open secret to be spoken. The entire Book of Apocalypse (Revelation) and all that transpires in it, the Mercy and Judgment, the Light and Darkness, the Beauty and Horror – it is all the manifestation of Asherah, Elohim, being uplifted into unification with Asher, Yahweh; hence the realization of Yahweh Elohim, Shaddai.

Here, perhaps, we may recall one of the meanings of Shaddai, the “Breasted One.” In this we may know and understand the intimate connection between the Name of Shaddai and the Name of Asherah. We may also recall that in the Zohar Asher corresponds with Yesod, and the Name of Shaddai corresponds with Yesod in Kabbalah, and so also the knowledge of the Wisdom of God in Mercy and Judgment, or the unification of Mercy and Judgment, corresponds with Da’at-Yesod.

It needs to be said that when we speak of the greater trials and tribulations that are coming it is not with “doom and gloom” that we speak, nor any exhilaration in the great sorrow and suffering of many; but rather, it is with a vision of hope, the Woman of Light and New Jerusalem, and the Risen Messiah, and the understanding of this conflict of Good and Evil, and this play of Mercy and Judgment, as integral and necessary to the Great Ascension, the Great Liberation.

The culmination of the Name Shaddai, Dai, means “enough,” and for today this seems to be enough to me, so I’m inclined to pause and wait upon the Mother Spirit in silence and repose.

May the fullness of Asher-Asherah be realized among us, and may the Light of the True Cross (Shin Tau) shine upon all, uplifting all in the Great Ascension. Amen.

Peace be with you, and may Yahweh Asherah bless you!
Tau Malachi

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Holy Branches of Asher-Asherah

#43 Postby Jon » Sun Jul 08, 2012 7:55 pm

Shalom Tau Malachi, Brother and Sisters,

You’ve all shared many intriguing insights and profound teachings about Asher-Asherah, and I thank you for all that's been revealed in this discourse thus far. It feels as if wonderous new aspects of my being have unfolded because of them. Truly, thank you for these treasures.

One of the teachings shared here that particularly strikes deeply is regarding the Great Tikkun of the Olamot and Partzufim, how the tikkun(im) of the Partzufim is to be found in the tikkun(im) of the Olamot: how the tikkun of Nukva is found in the tikkun of Asiyah, of Zer Anpin in Yetzirah, of Imma in Beriyah, and of Abba in Atzilut.

What I’m wondering is: how do the Holy Netivot play into the tikkunim of Worlds (Olamot), Partzufim and Sefirot?

My contemplation starts this way: All begins with relationship—from the desire for relationship, to the fulfillment of relationship. The Holy One desired (desires) to be in relationship: relationship that spans all the sefirot, partzufim, universes (olamot) ... basically all that spans the realms of Yichud and Perud. The Holy Netivot seem to be integral keys that link all these teachings, and thus one’s understanding of the tikkunim entailed; because if it’s all about relationship, then what we’re seeing in the tikkunim of the partzufim and the olamot is something wonderous happening in the healing, the restoration, the transformation of all these relationships, and inter-relationships, to each other. In fact, it’s begun to arise in my contemplations that the Holy Netivot describe all the various dynamics/forces/intelligences/consciousnesses (both potential and actual) that entail and arise in these relationships.

To continue, this also ties into other teachings found in this forum which describe the relationship between the Netivot and Sefirot as the same as between the Logos and Sophia, thus linking the Messiah and the Kingdom in another relevant way, thus revealing something more to unfold about the teachings of Asher-Asherah.

It is as if the Holy Netivot are the branches of the Tree of Life, branches that span out from the Heart of the Tree, even the ‘branches as roots' that interlink the Tree (Asher) to all other trees (Asherah), perhaps even pointing to hidden mysteries relating to the Composite Tree of Life.

Even moreso, if one unfolds the teaching that all the Sefirot can be found in each Sefirah, then so, too, one discovers that even all the Netivot are to be found in each Sefirah!

Before i unfold more of what’s been arising, i’m wondering first if i’m on the right track with these initial contemplations. What i’m hoping, and beginning to sense, is a potentially very grounding way one can contnue to engage and practice the teachings regarding Asher-Asherah being shared in this discourse.

May gnosis of the Holy Branches of the Great Tree—Asher-Asherah—span forth ... interconnecting Above and Below, healing-restoring-transforming all aspects of our Being-n-Becoming ... thus hastening the Second Coming in, with, through, & as the Risen One, Hayyah Yeshua Messiah ... Amen

~ brother j ~

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The Immeasurable Heart of the Priest-King

#44 Postby sheryl » Mon Jul 09, 2012 11:00 am

Shalom Dear Friends.

What beauty is arising in these teachings! Praise and gratitude to Yahweh Elohim for the speaking of these mysteries.

Can we say that there is a connection here between the One Holy Tree and the Immeasurable Heart of the Priest-King? Is this infinitely spacious Heart a reflection of the One Holy Tree in This World?

I am also hearing Asherah and the Union of Mother-Bride, although duality can take on an infinite number of expressions in This World.

The Depth of End and the Depth of Evil come to mind, the Union of these two infinities. Certainly the Depth of Beginning and the Depth of Good are also at play. Perhaps something can be said to fuel this contemplation?

Jon, it is good to see you on the forum!

In contemplating desire for relationship, I am hearing the play of the desires to give and to receive.

And if we consider liberation as the joining of the full offering of Godself with the full offering of one's self, then perhaps we can say that gradations of this giving and receiving relate to the Netivot.

I am hearing Messiah and the Pattern-That-Connects.

May the World-To-Come increasingly flicker in the consciousness of humanity!

Sheryl

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#45 Postby Yonah » Mon Jul 09, 2012 4:38 pm

Greetings & Blessings in the name of our Adonai, Yeshua!

Now there is a great mystery to be spoken. Listen and hear, and understand! We have said that there is No Judgment in the World-to-Come, and we have said that the Tree of Life corresponds to the World-To-Come; but This World is founded upon the play of Mercy and Judgment, and corresponds with the Tree of Knowledge of Good and Evil. Likewise, we have said that there is one Holy Tree, and if this is true, then in This World it is possible to glimpse the World-To-Come. Certainly so!

I’m continually blown away by the simplicity and beauty of Kabbalah. The Tree of Life and the Tree of Knowledge of Good and Evil are the same tree. Thus, this world and the World-To-Come are the same place. It’s consciousness that defines the barrier between the two – our view of the world and whether we are in a dream or awake. Duality is what binds us in the ignorance of separation and unification is the cessation of the doer as we awaken to the absolute complete unity of everything – even Mercy and Judgment.

We must truly listen and hear, look and see.

Thank you so much for this teaching because it is exactly what *I* need to hear right now.
Shalom, Yonah
Shalom,
Yonah
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Tikkune through the Word & Righteous Speech

#46 Postby Tau Malachi » Tue Jul 10, 2012 11:33 am

Greetings and blessings in the Light of the Messiah!

The tikkunim of the Partzufim is the realization of the World-To-Come, and the vehicle of that tikkune is This World – hence, the World-To-Come represents the fruition of the tikkune of creatures and creation, the mending, completion and fulfillment of creation according to Ratzon Elyon, the Will of the Most High.

As we know, shiverat ha-kelim, the shattering of the vessels, of Olam Ha-Adam Kadmon, the Universe of the Primordial Human Being, leads to the generation of the Partzufim and Names of God; hence, Olam Ha-Atzilut, the Universe of Emanation, or World of the Sefirot proper. Once generated, however, the Sefirot of Atzilut also fracture and shatter, and so Beriyah comes into being, and the Sefirot of Beriyah are shattered, which leads to the formation of Yetzirah, and with the shattering of the Sefirot of Yetzirah, so Asiyah comes into being, the Sefirot of Asiyah also shattering. Each Olam-Universe comes into being for the tikkune of the one preceding it, but the Sefirot of each Olam in turn fracture and shatter, and the shards of the shattered vessels, Sefirot, or their holy sparks, becoming bound up in klippot, and in the darkness and chaos of matter, the material universe. Tikkune, the correction, repair, restoration, mending or healing of the Sefirot and Olamot is the gathering in, uplifting and reintegration of these shards, or holy sparks, into the Light Continuum (Yahweh, Yeshua), and specifically, into the Human One of Light, the Messiah, which is Adam Kadmon awakened, realized.

Basically speaking, all of the Sefirot of all of the Olamot must be mended, which is to say realized, completed, and in their realization, or completion, they must be uplifted and unified, reintegrated with the Sefirot of the upper, inner Olam, from which they have emanated. This process is reflected in the Book of Apocalypse (Revelation) by the seven seals, seven trumpets and seven bowls, which represent the seven Sefirot of Construction of Asiyah, Yetzirah and Beriyah, respectively; as taught in Revelation, the klippot, or impure emanations, that the sparks are bound up in must be shattered and transformed, the sparks of holiness being drawn out of them and uplifted in the Great Ascension, and reintegrated with the Pleroma of Light, the Realm of Yichud (Adam Kadmon-Atzilut).

Here we can share an open secret. This World, and the realms and worlds within and behind it, and that are co-existent with it, material, astral and spiritual, corresponds with the Realm of Perud (Asiyah-Yetzirah-Beriyah), and the World-To-Come corresponds with the Realm of Yichud (Adam Kadmon-Atzilut); hence the World-To-Come corresponds with the Body of Adam Kadmon (Atzilut) realized. As we know and understand, and have discussed in our previous contemplations of the “cleansing of the temple” elsewhere, the tikkune of the Holy Sefirot and Olamot, and the realization of the Body of Adam Kadmon, or awakening of Adam Kadmon, is in the appearance of Hayyah Yeshua, the Risen Messiah; when the Risen Messiah appears and is revealed, and the Supernal Light Transmission is received and embodied, the tikkune of This World is accomplished, and the World-To-Come is made manifest. Yet, although this is true from the perspective of Yichud, the eternal realm, this process and labor of tikkune, the realization of all in the Risen Messiah, is ongoing within Perud, This World, and here and now it is transpiring through us, and through all who receive the Spirit of the Messiah and who are anointed with Supernal Light. The movement of greater tikkunim is in the Second Coming of Christ, and the completion of the tikkunim is in the fruition of the Second Coming, which is depicted by the vision of New Jerusalem in Revelation.

Here and now we are living in the early stages of the Second Coming, as depicted in the vision of the Woman of Light, and what transpires with her appearance, and we labor for a conscious evolution towards New Jerusalem, the realization of the World-To-Come.

Not to lose the thread of this discussion, which is the mysteries of Asher-Asherah as the Messiah and Shekinah of the Messiah, Asher-Asherah is the progressive realization of the World-To-Come in This World, which is to say the progressive labor of the Great Transformation and Great Ascension. On one level, in this regard, the World-To-Come corresponds with Asher, and it’s realization in This World corresponds with Asherah, and as This World is the vehicle of realization, completion, so Asherah (Elohim) is the vehicle of realization, for she is This World and the World-To-Come, or Malkut of Atzilut embodied and made manifest.

Now, in terms of shiverat ha-kelim, the shattering of the vessels, there is a deeper secret, a deeper esoteric mystery to be spoken, and in speaking it we pray that Ruach Ha-Kodesh, the Holy Spirit, opens our hearts and minds, and gifts us with knowledge and understanding of the mystery. May it be so – Amen and Amen!

First, there is an open secret in the Sefer Yetzirah, or rather the sacred text associated with it that is entitled “The Thirty-Two Paths of Wisdom” (Lev-Bet Netivot Ha-Hokmah); in this sacred text the Sefirot (Vessels) and Netivot (Paths) are all called Netivot. If this is true, then in speaking about shiverat ha-kelim, or the shattering of Sefirot, so it is the shattering of Netivot.

Listen and hear, and understand! The Netivot correspond with the Otiyot, the Holy Letters, and Adam Kadmon is the “primordial universes of letters,” and as we know the Otiyot composes the Names of God and form the Partzufim, and they compose the Holy Torah and Gospel, upon which all creation is founded, and the primordial and cosmic energy-intelligences they represent form all things in creation, all sentient beings and all realms of sentient existence (all creatures and all worlds). The Netivot, or rather the Otiyot, are the matrix of primordial and cosmic spiritual forces, or energy-intelligences, upon which the great matrix of creation is founded, and upon which all that appears and transpires in creation is founded; hence, all creation arising from the Utterances of God (Elohim), or from the Living Word of God. If shiverat ha-kelim begins in Adam Kadmon, then it begins with the Otiyot, which is to say that it begins with the shattering of the Otiyot, the Holy Letters of the Alef-Bet.

This shattering, basically speaking, is a rearranging or reconfiguration of the Holy Letters from their primordial order and supernal order, and in this rearranging or reconfiguration is the generation, creation, of the lower, outer Sefirot and Olamot. At each level there is a Holy Order of the Otiyot-Letters corresponding with Ratzon Elyon, the Divine Intention, but in the shattering of vessels in some way the Otiyot become disordered, which is to say that they are manifest in a different order than that of Ratzon Elyon. This is the generation of the klippot, the archonic and demonic forces and realms, and it is the generation of sin and death, holy sparks becoming bound up in klippot, and in the darkness and chaos of matter.

Everything throughout all creation, on all levels, whether divine, archonic or demonic, is formed by a combination of the energy-intelligences represented by the Otiyot-Letters; hence, the “names” for all things. In one order, in one arrangement, letters can form the name of something divine, or righteous, which is to say something that accords with the Divine Intention, but in another order they can form something archonic, admixed, or demonic, evil, or unrighteous. They may be the very same letters, but in the formation of words in one order they are good and true, the expression of the Divine Intention, while in another order they are not good and not true, and do not express the Divine Intention.

This same principle extends from the ordering of letters to the ordering of words and the formation of sentences, “utterances.” What is good and true may be spoken, communicated, and made manifest, or what is not good and false may be spoken, communicated, and made manifest, or, as is often the case in unenlightened speech, there can be an admixture of what is good and not good, or truth and falsehood, and so the corresponding communication and manifestation is admixed, impure.

God, Elohim, speaks creation into being, and then we, and our elder siblings, the angels of God, as co-creators are speaking ones on earth and in heaven, and are speaking creation into being with God, whether speaking according to the will of God and our true being as we are in God (Asher), or speaking according to some other inclination, some other will and desire. When we speak, live, according to the will of God and our true being in God (Asher), then the Shekinah of Yahweh, Asherah, is manifest, but when we speak according to some other will and desire, then the klippot of Malkut is manifest, Lilith.

In Revelation this is the distinction between the Woman of Light and the Whore of Babylon, and we may read Shekinah and Lilith, or rather Asherah and Lilith.

Here the obvious must be said: With free will, or rather freedom of speech, there is responsibility and consequence, for as we will, desire, and speak, so the realities of our experience are formed! In this light, as St. James teaches us, we are wise to master our tongue, or master our speech!

Now, the Risen Messiah is called “Alpha and Omega,” which is to say Alef and Tau – this is the primordial order of the Otiyot-Letters, and as we know the Messiah is called the Word of God, which corresponds with the supernal order of the Otiyot; thus, in Adonai Messiah the Holy Order of Otiyot according to Ratzon Elyon is embodied and manifest, and so revealed. In this we have insight into the way of tikkune at every level, it is the rearranging, reordering, of the Otiyot-Letters composing everything into the Holy Order that expresses the Divine Intention, the will of God, all becoming manifest as God ordains.

It is in this way exactly that the tikkune of all is accomplished in Hayyah Yeshua, the Risen Messiah – in the Risen Messiah the truth and reality of all as it is in God is embodied, spoken, by the Spirit of God (the Spirit of Messiah)! Hallelu Yah!

Here we may speak an open secret: To listen and hear the Holy Gospel, and receive the Gospel, is to listen and hear the truth and reality of all as it is in God, and receiving the Holy Gospel, we are to preach the Gospel, which is to say we are to speak that truth and reality into being, speaking, living, as God wills; in this way we are co-preachers and co-redeemers with Yeshua Messiah, co-laboring for the tikkune of all creation.

Asher corresponds with the Word of God, which is the Will of God, and Asherah corresponds with the Voice and Mouth speaking the Word of God, enacting the Will of God Most High (El Elyon, Eheieh).

When we are speaking of the rearrangement, reordering, of Holy Letters according to the Divine Will, we are speaking of the relationship of the Holy Sefirot and Netivot, or the right relationship of all things with God, the True Light.

If we contemplate the Essential Name of God, Eheieh Asher Eheieh, in this context, the first Eheieh is the potential, the Word as Will-Thought, and the second Eheieh is the actualization, the Word Spoken; and so Asher is the One Speaking, and Asherah is the Speaking of the Righteous One (Tzaddik).

We may speak of the tikkunim of the Holy Partzufim in a simple way, or rather a general way. The tikkune of Nukva is in prayer and charismatic, or gifted worship. The tikkune of Zer Anpin is in sacred discourse, the imparting of new teachings and interpretations of the Holy Torah and Gospel, specifically in the ongoing revelations of the Gospel. The tikkune of Imma is in true prophecy, which is a direct speaking of the Word of God in revelation, and the tikkune of Abba is in Supernal Light Transmission, the power of the Word of God communicated in full and received in full. These are all tikkunim that transpire in This World, but the tikkunim of Arik Anpin and Atik Yomin transpire in the World-To-Come; if and when the World-To-Come is manifest in This World, however, then the tikkunim of these inmost Holy Partzufim can be accomplished in This World. The tikkunim of the inmost Holy Partzufim, of course, requires the assembly of at least twelve holy tzaddikim embodying the Supernal Light, the Spirit of the Messiah, and a Holy Lamp, a Perfect Tzaddik in the Messiah. As yet such great luminous assemblies are very rare in This World, but in the progression and fruition of the Seconding Coming of Christ in Glory they will become more common, and there will be many great luminous assemblies, a great matrix of such holy assemblies, and it is through this that the Great Transformation will transpire in This World, the World-To-Come being manifest in full within it (New Jerusalem).

First, though, This World must pass through a great Kali Olam (Dark Age), which is now underway, and the “End-Of-Day’s” must come to pass; then this Or Olam (Age of Light, or “Golden Age”) will dawn.

If we look into all of the tikkunim of the Holy Partzufim, all are various modes and levels of Speaking the Word of God, an arranging of Holy Letters and Words according to Ratzon Elyon; joined with these theurgic actions, as we know, is living the Gospel, living in Christ and as Christ.

As, perhaps, you might surmise, the full emanation or manifestation of Asherah is in the great luminous assembly of living tzaddikim joined with a Holy Lamp (or Star of Heaven), and yet more, in a multiplicity of these holy assemblies, a great matrix of the Supernal Light embodied and made manifest in This World.

As the Living Body in the Second Coming this is our intention, our noble ideal, or rather, our ambition!

Here I must pause, for this is enough for one day; perhaps more than enough.

O Adonai, we pray, please grant us Your Wisdom that we might abide in Righteous Speech and the Action of Your Will. Amen.

Peace be with you, and may the Face of Yahweh Elohim shine upon you This Day!
Tau Malachi

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Letters Etched on Bones

#47 Postby Elder Gideon » Wed Jul 11, 2012 6:26 am

Shalom Tau Malachi:

Blessings, grace, and peace for these uplifting words. To even hear them is to participate in the tikkunim of which you're speaking. May our prayers and our attention to such teaching mend the olamot of Nukva and Zer Anpin, preparing us for the tikkunim of the world of Mother Asherah: prophecy of the revelations of the World-To-Come!

For the first time, in the company of companions gathering in Austin this summer, I heard you elaborate upon a teaching of Rebbe Nachman that, "Sins are etched on our bones," and that, "Tzaddikim bear the power and realization to rearrange them." I've often wondered where negative karma is retained in the soul, generating the conditions of its subsequent reincarnations-transmigrations, until you clarified that it is Nefesh and Ruach of Neshamah where such positive and negative karma remains. In this, I heard that what is 'etched on bones' is a metaphor for the memory of Neshamah.

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

And

So out of the ground the YHVH Elohim formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called each living creature, that was its name. (Genesis 2:19)

and

"No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. [...] As for Sarai your wife, you shall not call her Sarai, but Sarah shall be her name. I will bless her, and moreover I will give you a son by her." (Genesis 15:5,9)

How may this contemplation of memory, Neshamah, what is etched in 'bones', and their rearrangement by Tzaddik, be detailed in light of Asher and Asherah, the Tree of Otiyot?

May all good creatures of Elohim Asherah remember Psalm 25:10:

"All the paths of the Lord are steadfast love and faithfulness."

Gratefully,

Elder Gideon+

Tau Malachi
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Bones & Tikkunim

#48 Postby Tau Malachi » Wed Jul 11, 2012 12:51 pm

Greetings and blessings in the light of the Messiah!

The teaching that “sin is etched upon our bones” is an ancient one, preceding the time of Rebbe Nachman, but he does have much to say about it, many wonderful teachings concerning it, and much to say about the spiritual power in living tzaddikim to rearrange letters, or to erase letters that are “etched on our bones”; hence the power of tzaddikim to take on the sins, or karma, of their disciples and to facilitate the tikkune of souls, especially those of their spiritual companions.

The teaching concerning “sin etched on bones” and the power of God in the spiritual realization of a tzaddik to redeem from sin, or negative karma, has its root in Ezekiel 37 where in a vision the prophet was commanded to prophesy over the bones of many in a valley, restoring them to life; it is a prophecy of the power of the resurrection and ascension that comes with the Messiah, as well as a teaching of the power of God in living tzaddikim who embody the spiritual realization of the Messiah.

There are three cycles of prophecy that Ezekiel is directed to speak in this vision:

“Prophesy to these bones, and say to them: ‘O dry bones, hear the word of the Lord.’ Thus says the Lord God to these bones: ‘I will cause breath to enter you and you shall live. I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the Lord’” (37:4-6).

“Prophesy to the breath, prophesy son of man, and say to the breath: ‘Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live’”
(37:9).

“Therefore prophesy, and say to them, ‘Thus says the Lord God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. And you shall know that I am the Lord, when I open your graves and bring you up from your graves, O my people. I will put my spirit within you, and you shall live, and I will place you on your own soil; then you will know that I, the Lord, have spoken and will act, says the Lord’” (37:12-14).

These bones of many in Ezekiel’s vision, of course, represent the entire Community of Israel, the spiritual elect, and the last cycle of prophecy is to be spoken to the children of Israel, a promise of deliverance from bondage, restoration to life abundant, and spiritual illumination. According to masters of the tradition, how tzaddikim are able to redeem through the power of God, the Messiah, and able to impart blessings and spiritual empowerments, is revealed in this collection of verses, it is revealed in this vision. As we know, this vision is also the foundation of healing practices, and specifically the practice of “healing of the zelem,” or self-image.

On one hand, “bones” may be a metaphor for neshamah, and the capacity of neshamah to retain, remember, what has been done, what has transpired, in the incarnations of the soul, whether righteous or unrighteous, or whether positive or negative karma. This capacity to retain or remember is how souls are able to develop and evolve, and become actualized and realized; yet, it is something of a “two-edged sword” cutting both ways, for while this facilitates the eventual realization of souls, it also holds souls in bondage, binding souls to the gilgulim, transmigration, and the play of the karmic continuum, fate and fortune under the law. Neshamah of neshamah is ever pure and pristine, without taint, trace, mark or stain from sin or impurity, but nefesh and ruach retain the developments and evolutions of the soul, and all that has been done, all that has been accomplished. “Sin etched upon our bones” is this memory in the soul, and in the unenlightened condition the ruachot and nefeshim, or incarnations of the soul, are generated from this karmic continuum, these patterns of habitual thoughts, desires and actions retained.

On the other hand, “bones” may also be a metaphor for the nefesh, and the “stars of our birth,” and the reality of a certain play of fate and fortune in an incarnation, which remains at play so long as we remain in that body and life; hence, a certain karmic continuum that is playing out, having been set into motion with the soul’s entrance into incarnation. These two interpretations of “bones,” of course, are deeply interconnected and inseparable from one another; they are expressions of the very same principle of the karmic continuum of souls, and their development and evolution. This truth is contained in the letter Nun, which when spelt out is composed of two Nun and a Vau, the two Nun representing neshamah and nefesh, and the Vau ruach; hence, our divine nature and our vital being, joined by our spirit or intelligence, “breath.”

Nun literally means “fish,” and in terms of the salvation of souls, the redemption of souls, Adonai Yeshua calls us to be “fishers of peoples,” souls, and empowers his disciples throughout all time to deliver and redeem souls, or to help bring about the tikkunim of souls.

First and foremost among Christian Mekubalim, or living tzaddikim in the Messiah, it is through the power of the Blood of the Lamb that the sins etched upon the bones are removed, for the power to forgive, or release sins (negative karma) is in the Blood of the Lamb, which is to say the Spirit of the Messiah, for as we know the “spirit is in the blood,” which is the meaning of the name of Adam (Human One). This spiritual power for the forgiveness of sins comes through faith, but it is made effective when we, ourselves, are able to forgive others and love one another, for as we forgive others and love others, so do we receive and experience forgiveness and love. Through faith we transform nefesh behamit, the bestial soul, into nefesh elokit, a godly soul, and we begin to access our ruach, our spirit or intelligence, and it is our ruach, our human and divine intelligence, that is able to forgive and love, and to express the qualities of our neshamah, our divine nature, and the Messiah. Ruach literally means “spirit,” “wind” or “breath,” and it is through ruach that we have true life, the spiritual life in the Messiah.

Now a true living tzaddik is a realized soul, or realized being, embodying their ruach and neshamah joined to their nefesh, and greater tzaddikim may even reach into hayyah, the life-force or light-power of the soul, and yechidah, the divine spark or unique essence, embodying something of the inmost aspects of their holy soul. In the Messiah, or in Supernal or Messianic Consciousness, their soul is joined to the Spirit of the Messiah, and it is as though Ruach Ha-Kodesh (the Holy Spirit) becomes their ruach, their intelligence; hence, the enlightenment they embody, and their capacity to transmit the power of their spiritual realization. When we have faith in the Messiah, and faith in a living tzaddik or apostle in the Messiah, and we cleave to the Risen Messiah and the holy tzaddik, we can receive sparks of the soul of the tzaddik, uplifting us, and likewise, we can receive something of their ruach, their intelligence, and something of their mochin, their realization or “mentalities.” In this way our ruach is strengthened, blessed and empowered, and our soul is uplifted, the level of energy and vibration in our consciousness is increased and our consciousness expands, and this helps open the way to experiences of Light Transmission, or the reception of the Holy Spirit, the Spirit of the Messiah.

On one hand, the sins etched on our bones are erased, or the “letters rearranged,” through the spiritual education we receive from a tzaddik or apostle as they preach the Holy Gospel and instruct us in the Gospel, teaching us how to live the spiritual life in Christ, and how to forgive and love, and how to cultivate our true intelligence (faith and gnosis); but more so, it is through an energetic transmission, Light Transmission, and the joining of souls in the Spirit of the Messiah and the exchange of sparks that transpires.

It is also true that through the Holy Spirit and their realization in the Messiah that tzaddikim or apostles have insight into the tikkunim of souls, and how to bring about the tikkune needed, and thus, serving as a spiritual guide, or shepherd, to each disciple or companion they give special instructions, unique and individual advice in the spiritual life and practice, the way for the tikkune of each companion being embedded in the guidance received. This, too, is an imparting of something of their ruach and mochin, and taking it up, acting upon it, we receive that ruach and mochin from them.

There is something more, however, in this spiritual labor of erasing or rearranging, for on an energetic level tzaddikim may quite literally take upon themselves the sins or negative karma of others, engaging in deeper spiritual works for others, and even suffering with and for the sake of others; in the Messiah living tzaddikim take quite literally the call of the Master, “Take up your cross and follow me,” and they are perfectly willing.

When we speak of what tzaddikim can do, though, we are not speaking of the outward person of the tzaddik, but rather we are speaking of the Light-presence and Light-power that is in them – the power of God; their call and empowerment for all spiritual labors comes from the Spirit of the Messiah and the Shekinah of the Messiah, Asher-Asherah. It is, in truth, the Spirit of the Messiah and Shekinah of the Messiah that accomplishes everything with, in and through them, becoming manifest as them.

There is something more to be said regarding the tikkunim of souls, however, and this spiritual labor of “removing” and “rearranging.” There is something much more involved, for as we know living spirits and souls carry sparks of one another, and there are very intricate and complex karmic connections between spirits and souls, and therefore the tikkune of a soul necessarily involves the tikkune of other living spirits and souls. Likewise, within and behind all that transpires, there is a play of spiritual forces, and indeed a great conflict of spiritual forces, divine, archonic and demonic, and through thoughts, words and deeds, souls become linked, connected, with corresponding spiritual beings-forces, and have connections with various realms and worlds, heavens and hells, and everything in between. Thus, through prayer, meditation and sacred ceremony there are theurgic works taken up by tzaddikim, in waking consciousness, in dreamtime, and through projections of consciousness or the soul into inner dimensions, laboring for shifts and transformations in the balance of spiritual influences and powers, banishing and delivering from shades and shadows, defending, ransoming and the like, and invoking Divine Powers and establishing soul in them. In this spiritual labor for the enlightenment and liberation of souls, or true salvation, this is a reaching into the Sefirot and Netivot of the various Olamot, all in the Divine Action of running and returning, descending and ascending, drawing down the Holy Light and Divine Powers, and uplifting souls in the Great Ascension. In this, perhaps, we may gain insight into why the labor for the harvest of souls is often called the “Great Work,” for the reach of this spiritual labor in the Messiah is greater than it seems, and among the tzaddikim there is a ministry, a spiritual labor, on earth and in the heavens, or in the material dimension and inner metaphysical dimensions.

Having insight into the tikkunim of souls, there is insight into the karmic connections of living spirits and souls, and there is knowledge of spiritual influences or forces to be banished and to be invoked; hence, there are many hidden, invisible works of spiritual assistance that are performed.

As we know, the tikkune of our soul is also the tikkune of the This World, and it is the tikkune of the world of angels, the world of souls and the World of the Holy Sefirot (The Name); understanding the interconnection of souls and the play of spiritual forces in the countless dimensions that form the karmic matrix, or matrix of creation, we may see how this is so. Likewise, perhaps, we will see how salvation, liberation, must be universal, for interconnected and interdependent with all, our own salvation, liberation, is joined with the redemption of all (Kol).

In terms of this Divine Action of the Spirit of the Messiah and Shekinah of Messiah, or Asher-Asherah, the extent to which this Divine Action can be taken up for us by a tzaddik depends entirely upon our faith and devotion, and upon our attachment to the Risen Messiah and our heart-connection, or attachment, to our tzaddik. The closer we draw to our tzaddik, the greater the bond of faith and love in sacred friendship, the greater the spiritual assistance they can offer and we can receive. There is an open secret, though, regarding closeness, or spiritual proximity, for “near” or “far,” or “spiritual distance,” is determined by likeness, or resemblance. To draw close means becoming like unto, or resembling, and on a psychic and spiritual level the more we resemble something, the nearer, the closer, we are to it. Thus, to draw near unto a tzaddik, or to be close to them, is to take up the spiritual work of the tzaddik and to live as the tzaddik, living the teachings, engaging in the spiritual practices, and actively taking up the same spiritual works.

Above we have said that it is through forgiving others and loving others that we receive forgiveness and experience the love of Christ; hence, in so doing, sins are “erased,” or their letters “rearranged” so that they no longer “spell sins.” All of the spiritual works of tzaddikim in the Messiah are actions of forgiving and loving; hence, active compassion on the material, psychic and spiritual level.

There is another open secret to be spoken here as well. The degree to which a living tzaddik can impart the Light Transmission, or engage in a greater Divine Action, is completely dependent upon their assembly of disciples or companions, their “retinue.” Regardless of the gradation of their spiritual realization, the delivery of the greater power of their spiritual realization is dependent upon an “auspicious retinue,” or faithful and devout community; hence, it is dependent upon their spiritual companions taking up spiritual works with them and becoming a vehicle of Light Transmission with them, as individual members and as a group. The more individuals and the community together take up the spiritual work of the tzaddik, and live as the tzaddik, the greater the Divine Action the holy tzaddik can take up, the greater the blessings that will flow and the wonders that will transpires through the power of God.

This is reflected in the tikkunim of the Partzufim, for the greater tikkunim come from the tzaddik and community engaged in spiritual works together, and more so it is reflected by the tikkunim of the inmost Holy Partzufim, which require a gathering of living tzaddikim and one who is a Holy Lamp, or Sun of Heaven.

This spiritual labor for deliverance and redemption of souls enacted by the tzaddikim is not isolate to one who is recognized as the tzaddik in circle or community, but, in fact, it is the spiritual labor of the entire community, the Living Body of Christ. To whatever degree we receive and embody the Christ-Spirit, so the Christ-Spirit will take up this Divine Action with, in and through us; the greater our awareness of this, the greater our faith and devotion, the greater this Divine Action will be.

As we have said in this ondoing contemplation of the Second Coming and Asher-Asherah much earlier, when the first in a lineage or community experiences the full influx of the Supernal Light, or Christ-Spirit, it rays out and communicates Itself to the entire community, to each according to their desire and capacity to receive and integrate the Holy Light, the Spirit of Truth.

Contemplating tikkunim, and the holy tzaddik and community engaged in the spiritual labor of tikkune together as one Living Body – one Body of Light, we may gain deeper insight into a teaching of Adonai Messiah, “Where two or more are gathered in my Name, I am with them.”

You are perfectly correct Gideon, in the very act of writing and reading these teachings, just as in speaking and hearing them, written or oral, as we engage in sacred discourse revealing deeper mysteries of the Holy Torah and Gospel, so all of us together are bringing about tikkunim of Zer Anpin, and if this sacred discourse inspires prayer and worship, so then tikkunim of Nukva are being accomplished as well; if this sacred discourse leads to a prophetic movement, or opens the way to a moment of Light Transmission, so then the tikkunim of Imma and Abba are within it too!

As we are approaching the Feast of Apostolic Succession, I’m inclined to share a most significant prayer that tzaddikim or apostles in our lineage pray during this cycle each year, one that’s very good for all of us to pray. They pray for the manifestation of a circle of twelve or more living tzaddikim with a Sun of Heaven in their midst in the present generation, and they pray for the blessing of the great influx of Supernal Grace and the Divine Action that would transpire through such a holy assembly, or sacred circle. If you are inclined to pray this prayer with me during this cycle, please do; but as you pray, pray not only with spiritual humility, but also with spiritual self-worth, willing to be part of a greater Anointing – having an aspiration, ambition, to be tzaddik, and believing without doubt that with God anything and everything is possible!

In closing we can share another interpretation of Asher and Asherah. On one level, in full emanation, Asher corresponds with a Holy Lamp, a Sun of Heaven, and Asherah corresponds with a complete circle of Living Tzaddikim; Asher-Asherah thus corresponds with the greater Body of Supernal Light made manifest in this way.

There is certainly much more that can be said concerning “erasing and rearranging,” or “releasing and retaining of sin,” and the play of tikkunim, but no doubt this is enough for today.

O Adonai, we pray for the full emanation of Asher-Asherah in this generation. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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Erasing Breath

#49 Postby Elder Gideon » Fri Jul 13, 2012 7:45 am

Shalom Tau Malachi:

What you've offered so clearly now allows one to inquire into one of the most mysterious events of the Gospel:

‘Peace be with you.’ After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’ (John 19:23)

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. (Genesis 1:1-2)

When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. (Acts 2:1-4)

What is this wind, which Ezekiel is told to invoke as you quote below, that makes to live anew, the letters on one's bones being rearranged? How is this same mystery unfolding the inner initiations recounted in Gospel? What has breath to do with erasing or rearranging sins etched on our bones?

Gratefully,

Elder Gideon+

Tau Malachi
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Radiant Holy Breath: Ruach Elohim

#50 Postby Tau Malachi » Fri Jul 13, 2012 12:01 pm

Peace and grace to you in the Blessed Name of Yeshua Messiah!

According to masters of the tradition Ruach Elohim is the Spirit of the Messiah, and we may say that Ruach Elohim is the fullness of Ruach Ha-Kodesh, the Holy Spirit. Ruach Elohim corresponds with Binah and Malkut of Atzilut, and is the manifestation of the Holy Spirit in Supernal Influx. Elohim, as we know, corresponds with Judgment, but in Atzilut Judgment is not as we would conceive, but it is, in fact, Pure Mercy; Gevurah in Atzilut indicates form, Hesed indicates formlessness, and the very nature of Malkut of Atzilut, or Supernal Consciousness, is an awareness that form is formless and formlessness is form, that form and formlessness are inseparable from one another – hence the awareness of Ani-Ain, Self as No Self, the emptiness of all, which at one and the same time is the fullness of all.

It is in this holy awareness, through the power of Ruach Elohim, that tzaddikim in the Messiah have the ability to erase “sin etched upon bones,” or the power to rearrange letters, or how they are able to release and retain the sins of souls. Contemplate this well, and understand!

As we know, there are tzaddikim of various gradations of spiritual realization, and naturally, the greater the realization of a holy tzaddik, the greater their ability to facilitate the deliverance and redemption of souls. In Hayyah Yeshua, though, we abide in a sanctuary of Divine Grace, receiving the empowerment of Ruach Elohim through faith in the Messiah and through cleaving to the Messiah, and, therefore, aside from the gradation of our spiritual realization, if and when there is passionate faith and devotion, intense kavvanah and devekut, Divine Grace, Ruach Elohim, can move with, in and through us to deliver and redeem souls. It’s all a matter of devekut, cleaving or right attachment.

Listen and hear, and understand! The Name of Asher is in the twofold initiation or empowerment given to the disciples when they were ordained as apostles, or true tzaddikim. First, the Risen Messiah breathes upon them, saying, “Receive the Holy Spirit,” and they are given the power to release and retain sin; hence the power of Mercy and Judgment. This corresponds with the Alef of the Name. Then, in the Pentecost, there is a greater wind, or breath, and tongues of fire come upon them, illuminating them, which corresponds with Shin of the Name. Receiving this twofold initiation or empowerment of Ruach Elohim their mouths are opened and they are able to speak in Ruach-Spirit, a Fiery Intelligence, able to preach the Gospel with Light-power and able to speak in “tongues,” or various “languages.” This corresponds with Resh of the Name; hence, this whole movement is in the Name of Asher. When the tzaddikim, the apostles speak, and impart the Holy Spirit, and the Gospel is heard and the Spirit received, Asher becomes Asherah.

The breath, the spirit, is the vehicle for the pronunciation and utterance of Letters and Words, and through Ruach Elohim there is knowledge of the Word of God, the arrangement of Letters and Words according to Ratzon, the will, or desire, of God; having received the radiant holy breath, the Holy Spirit, so with the preaching of the Gospel the Letters of Torah were rearranged, a greater revelation being given, and the Letters on the bones of all those who listen and hear, and receive the Spirit, or radiant holy breath, are also rearranged, all as God (El) ordains. As we know, creation is founded upon the Holy Torah, and so with the speaking of the Gospel, the rearrangement of the Holy Letters, a new creation comes into being, a new heaven and earth, and new humanity. This movement of a new creation is ongoing, and as we “preach the Gospel” so Holy Letters, Otiyot, are being rearranged, and new relationships between Letters are being formed; hence new spiritual connections are being made between Divine Attributes and humanity, and therefore all creation.

This preaching of the Holy Gospel, though, is not the preaching of idle words, nor mindless parroting of scripture in literalism divorced from direct experience of the Risen Messiah and the reception of the Spirit of Messiah, Ruach Elohim, but rather, while indeed, there is holy speech giving teachings and guidance in the spiritual life, so also there is a spiritual, energetic transmission, Light Transmission. A true preaching of the Gospel is energetic, it is with, in and through the Holy Spirit, and as much as the words of teaching, so is there a transmission and reception of the Holy Light of the Messiah. It is in this that Letters are erased and rearranged on our bones, which is to say that it is through this that a radical transformation takes place in our consciousness, our soul, and true deliverance, redemption, happens.

There is an open secret that can be spoken. Whenever a true tzaddik is preaching, or is giving a teaching or revelation, he or she is in the direct experience of what is being spoken – they are speaking from the experience, and therefore their words have light-power in them, the power to spark something of that experience in others, and to uplift those who listen and hear in faith and devotion. Along with the reception of the energy, the sparking of an experiential transmission, if we listen and hear the instruction, or teaching, of a tzaddik, so we will follow their instruction exactly, putting it into action, and when we do letters of sin will be erased, and letters of sin will be rearranged to spell righteousness, goodness, truth.

The erasing and rearranging of letters is on an energetic level, but joined with this we must also follow the instructions or teachings given, and so rearranges or reorder the letters through our own thoughts, words and deeds, living according to the truth and light revealed. If we receive energetic transmissions, along with instructions, teachings, but we do not follow the instructions, or enact the teachings, then we will lose the energy or light-power given, for we will not integrate the spiritual empowerment.

This corresponds to Zakhor and Shamor, which is spoken concerning Shabbat, that we are to remember and keep the Shabbat holy; so, to remember is to keep, to forget is to lose – remembering a moment of Light Transmission is remembering the revelation and the teachings given, and living according to that knowledge, da’at.

Through the energetic and experiential transmission we have the empowerment to bring about radical changes in our person and life, and through the instructions we receive, we have the knowledge of how to do so on a practical level – in this the tzaddikim serve to erase and rearrange letters of sin and falsehood, forming letters of righteousness and truth.

If and when we are able to draw close to a living tzaddik, and we form a very strong spiritual connection with them in faith and devotion, and in the love of the Messiah, then they may engage in greater spiritual works for us, or render greater invisible spiritual assistance. If and when the necessary conditions are present, they can engage in theurgic actions, or very skillful, and powerful, movements of Divine Power that can bring about radical shifts in our consciousness, and accomplish tikkunim of our soul directly.

As an example, with those who are very close to them, the “best of friends,” because of this friendship, generating a Body of Supernal Light, they can merge their Body of Light with the subtle body of a dear friend completely, one who desires to receive in full and who gives themselves to their tzaddik in full; when the tzaddik does this in the Spirit of the Messiah, the subtle body of their friend will be transformed, there will be a great influx of Holy Light from above, the interior stars will be opened, and the serpent power uplifted – the subtle body of their friend will become as their subtle body, a Body of the Resurrection.

There are all manner of gradations of blessing and empowerment, or tikkune, of this kind, from a complete merging and union in subtle body, to various gradations of drawing near, from a play of direct Light Transmission to indirect Light Transmission, all dependent upon our nearness, and our desire and capacity to receive.

There are other means as well, but considering this method for the deliverance and redemption of souls, there is also a play of radiant holy breath the tzaddikim use, joined with consciousness intention, and focused thought and desire. In this regard, consider the practice of Giving and Receiving, and consider this practice with a holy tzaddik who has the actual capacity to merge and unite their Body of Light with the subtle body of others, or the ability to merge their soul with other living spirits and souls. This very practice reveals an energetic, secret way the tzaddikim may act directly to engage the tikkune of souls, or the deliverance and redemption of souls through erasing or rearranging letters on bone.

In this contemplation, also remember the knowledge of the five holy breaths, and dragon’s breath, and the various winds, breaths, moving in the Light Body of the tzaddik, and their ability to consciously move, direct, these various breaths or winds; if joined to Giving and Receiving, and to Union with Partzuf giving blessing, the use of these breaths accomplishes the corresponding tikkunim of souls.

The way of tzaddikim erasing and rearranging, or releasing and retaining, is hidden in plain sight, right within the basic spiritual practices openly taught in our lineage and tradition. These spiritual practices are born of the spiritual experience and realization of tzaddikim, and they are expressions their spiritual realization and spiritual works, and so there is great spiritual power in them; taking them up in faith and devotion, so we also become co-preachers and co-redeemers with Messiah Yeshua and the Magdalene.

The active agent of all tikkunim, though, is the Blood of the Lamb, which is to say the Spirit of the Messiah (Ruach Elohim); hence, our empowerment to bring about the tikkune of our soul, and to facilitate the tikkune of the souls of others, is in our experience of Light Transmission, our reception of the Spirit of Messiah, this “Wind of God.” The person of the tzaddik is not the doer of this, and we are not the doer of this, but rather the Messiah and the Spirit of the Messiah are the doer, we simply co-labor with Divine Grace, Ruach Elohim, in an active and dynamic surrender, and so blessings flow and wonders transpire through God’s power, the Spirit of the Messiah.

Here we may say that there are various levels through which tzaddikim can bring about the tikkunim of souls, depending upon the gradation of spiritual realization embodied in the tzaddik, and the nature of the sacred friendship that forms between them and those they teach and initiate. On the inmost level, there can be tikkune through a simple conscious intention, and so the tikkune is accomplished in an instant as intended. The next level is through pure radiant awareness abiding, and in the midst of abiding the tikkune of accomplished – hence, deliverance through primordial meditation, or primordial contemplation. Then there is tikkune through thought, which corresponds with prayer, along with the imparting of a focused, energetic transmission, or empowerment. Following this, there is tikkune through speech, which is the way of thought joined to giving instruction, but may also include more active, dynamic spiritual works through the inner dimensions, laboring for the deliverance and healing of a soul, and with this, generally speaking, there is a continuum of prayer and spiritual works performed over time. On the outermost level there is tikkune through action, which can assume any number of forms, fasting and charity, ceremonial and talismanic works, all manner of movements and symbolic gestures in the world, and also, more or less, help and guidance as the play of the karma unfolds, laboring for its cessation in this life.

In every case the labor for deliverance and redemption begins in conscious intention, but dependent upon the karmic circumstances or conditions, in skillful means the tzaddikim will take up their spiritual labor in awareness, thought, speech or action, or various combinations, all as is needed according to the karmic vision and karmic conditioning of souls, using whatever means are necessary to bring relief from suffering and salvation, or enlightenment and liberation.

There is a matter of spiritual discernment in this labor for the salvation of souls, however, for not all living spirits and souls that approach a tzaddik are given to them in the Holy Spirit, and not all spirits or souls they encounter are ripe and mature for the harvest. Although, indeed, they will do whatever they can to relieve the suffering of souls and render spiritual assistance to souls, their focus is upon those given them in the Holy Spirit, and those who are ripe for the harvest, those for whom they have been sent and have come.

Now, in the Second Coming, with the revelation of God the Mother and the full reception of the Holy Bride, we have a greater empowerment for this spiritual labor of redemption, and although we are living in the early cycles of the Second Coming, and living in Kali Olam, a Dark Age, there is a Great Light manifest among us, and there are ongoing influxes of the Supernal Light; and while many love the darkness, and are overcome by the darkness, so there are many also being drawn to the Holy Light who desire the Holy Light, many who are ripe for the harvest. Thus, there is a great need for this active and conscious spiritual labor in the Messiah, the full manifestation and action of Asher-Asherah.

You may recall what Adonai Yeshua said to his disciples, “The harvest is plentiful, pray to your Father that many laborers may be sent into the fields.” It is good that we take up this prayer, and praying for more light-bearers to join us, that we actively engage in the labor of the harvest of souls on spiritual, psychic and material levels.

Here I’m inclined to share an open secret. Joined to the Living Body of the Messiah, and joined to the Emanation Body of Tzaddik, whenever we pray, meditate or enact sacred ceremony, or whenever we engage in charismatic worship, we are delivering and redeeming living spirits and souls in that movement, gathering and uplifting sparks of holiness; if we walk in the beauty and holiness of the Risen Messiah, walking with God (Elohim), so our walk delivers and redeems, not only our own soul, but the souls of others, our relations.

We must remember that the spiritual power in living tzaddikim is also in us through the Messiah; we also are anointed with the Spirit of the Messiah, Ruach Elohim, each as God (El) ordains. When we speak teachings like these, and when we listen and hear them, we are not speaking or hearing in a delusion of lack, or illusion of separation, but rather, in an awareness of our innate perfection and innate union with Christ in God, the True Light.

There is who you are in yourself, and then there is who you are in God, the True Light. I’ll share a grand secret with you. Who you are in God is Asher, is Tzaddik!

If we look into the spiritual labor of the Outer Tzaddik for the tikkune of our soul, it is reflecting to us and revealing to us the Inner Tzaddik so that we might recognize and realize who we are in God and the Light Continuum, and so abide in the holy remembrance of the Divine I Am, Eheieh. Remembering and being who we are in God, the True Light, is the ultimate tikkune of our soul, and it is the redemption of the world, reaching into the world of angels and world of neshamot, and even into the World of the Sefirot, the tikkune of The Name, Yahweh.

This is what it means to “put on the blessed Name of Yeshua,” and it is the realization and embodiment of Asher; hence, the manifestation of Asherah, Shekinah of the Messiah, Mother and Bride joined as One Living Presence.

I will leave further teachings and revelations today to Hashmal, the “speaking silence.”

O Living Abba, we pray, let there be many laborers in the fields, and let all good fruits be gathered in and offered up to You (Atoh). Amen.

God bless you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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