Handmaidens

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MeganDon

Handmaidens

#1 Postby MeganDon » Thu Jan 03, 2013 12:32 pm

Shalom,
Contemplations of the role of handmaiden have been arising, and especially in regards to the ongoing evolutionary development between Mother-Daughter, or Malkut-Binah.

When we look at the stories of Sara and Hagar there is a shift from Hagar being Sara’s handmaiden to Hagar becoming Abram’s concubine. It seems the same word, amah, is used for both handmaiden and concubine in this instance, however, the shift comes in who the handmaiden is now serving. And of course, we see animosity developing between Sara and Hagar, as Sara is wrongly misplaced, and initiates complete physical division through sending Hagar and Ishmael away.

With Rachel and Leah we also see division and competition at hand as they seek to give birth to sons through Jacob. We can only surmise at the resentments Rachel must have been harboring towards Leah since she, Rachel, was also misplaced. Perhaps we may say that these probable resentments, and/or inability to forgive, contributed to Rachel’s early demise, that is, it was not time yet for the joining of Mother-Daughter?

Naturally, pondering the word handmaiden I was drawn to Mother Mary’s words of “I am a handmaid of the Lord.” In Greek the word handmaiden is “doule,” which according to one reference is derived from the ancient Egyptian word, “hem-t,” which literally means God’s wife. The word ‘doule,’ means completely giving of oneself, and interestingly, in contemporary vocabulary it is being used as a term for “mid-wife.”

Looking at the evolving relationship between Mother-Daughter we can see the division being closed, if you will, between Mother Mary and Magdalene, as they worked together in complete self-offering for the birthing of the Messiah, each in their own way.
It is spoken in the writings of The Holy Bride that, “Lady Mary and Mother Mary lived apart following the ascension of the Lord, yet in the Holy Spirit they were inseparable. Wherever the Bride was, the angel of the Mother was also present; and wherever the Mother was, there the angel of the Bride would be. To know one was to know the other; for in truth the Mother and the Bride are the same Wisdom.”
What I find interesting here is the “living apart,” the physical separation. Can we say this is a most subtle division that is now being asked to be brought into complete unity through Elohim, through full embodiment by those living in this Second Coming?

Also, this competition and division in humanity seems to continue to plague this world and to halt real advancement in the Spirit. A beautiful true story was relayed to me, and that was of an elderly woman who was dying. All of her four adult children were coming and going, tending to her, and of course going through their own process of the beginning grief of losing their mother.
The mother during this time made sure to spend time with each of them separately and speaking her blessing and love to them. After she passed the four children were sitting around and slowly it was revealed what the mother had spoken to each one of them.
She had taken the youngest aside and told him that he was her favorite of all the children and that she loved him the best, but told him not to tell his siblings. She then spoke to the eldest and said exactly the same thing, and then exactly the same words to her other two children. As this was revealed, one by one, they were all stunned into silence and spoke of how the greatest healing was received, and how they instantly felt the deepest love and respect for one another and themselves, being able to honor each other in their own individuality and uniqueness. All competition and divisiveness was immediately and irrevocably banished.

What a beautiful contemplation for us all as we may vie for God’s/Tzaddik’s love and affirmation of who we are and why we are here.

May all beings be healed of all competition and divisiveness and may the way of the Handmaiden bring humility of soul.
Meghan

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Gad

#2 Postby sheryl » Thu Jan 03, 2013 11:33 pm

Shalom Dear Sister,

In reading your post, it comes to mind that handmaiden or doule might be related to the conversation on Gad, and the difference between fortune, a gimel and a dalet with an aleph, and betrayal, gimel and dalet without an aleph.

It seems that a handmaiden, like Gad, has a compromised birth, and as you are bringing out, it very much feels that such is healed with a full self - offering. Perhaps we might even say that this is the difference, for a handmaiden, between fortune and betrayal?

While a wife, or one with a title, position, might have a properly aligned birth or beginning, something that Yeshua says comes to mind:

But he who is greatest among you shall be your servant.

Thank you, Sister, for this contemplation!

I feels right to let these thoughts swirl for a while.


Sheryl

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Right Conception

#3 Postby Tau Malachi » Mon Jan 07, 2013 2:01 pm

Grace and peace to you in the Lord, Adonai!

There are several layers of mysteries within this contemplation, and so it may require a few posts and some discussion to draw out insights.

First, let us consider the play of wife, or matriarch, and concubine, who is the handmaid of the wife, or matriarch. The wife corresponds with the Holy Shekinah, while handmaid is an attendant of the Shekinah, and also represents an impaired or distorted manifestation of the Shekinah, hence a klippah, impure emanation, of the Shekinah. In the most basic level the child of a wife corresponds with what is conceive in righteousness and holiness, in auspicious circumstances, in harmony with the desire of the heavenly soul and the will of God; conversely, the child of a handmaid become a concubine corresponds with what ill conceived, or conceived in impurity, in inauspicious circumstances, not aligned or in harmony with the desire of the heavenly soul and will of God – this latter corresponds with what is conceived in karmic vision, the karmic continuum of souls, and therefore encumbered by klippot, all manner of impurities and obstructions.

On one hand, this may speak to the actual conception of a human child and the environment of the upbringing, or to the incarnations of souls and the karmic matrix into which they are born, whether auspicious or inauspicious, and there is much to be said regarding this. On the other hand, however, we may speak to the conception, beginning, of any endeavor or movement in life, as for example, how and why our spiritual life and practices is conceived, the various intentions or motivations behind it, or how a relationship, business, or anything else is conceived, and the intentions and energy behind it.

Here we can speak an obvious truth: “Good in the beginning, good in the middle, good in the end,” which is a common instruction concerning prayer, meditation and ceremony, but really is true of any activity in life.

As we know, there are many teachings in the Kabbalah on lishma, something done for its own sake and with right intention, and shelo lishma, something not done for its own sake and not with the right intention; the “child of a wife” corresponds with lishma, and the “child of a concubine” corresponds with shelo lishma. In general, everything conceive shelo lishma is conceived in karmic vision, and is the expression of the karmic continuum of the soul, a distortion of the desire of the heavenly soul and will of God at best.

Here is the problem. When something is ill conceived, or is premature, and sorely encumbered by klippot, distortions and obstructions, very often is it extremely difficult to purify the klippot, draw out the sparks of holiness, and establish the movement in holiness. Indeed, for it will require radical change in oneself and one’s life, and here in this world, in this ignorance, what are the odds a person will be willing to such radical change or transformation? Consider our spiritual life and practice, which for many of us was inadvertently ill conceived; in order to purify the klippot and have a right conception, we will need to undergo a mystical death and rebirth, and this may need to occur a number of times in our journey. In the midst of this process, naturally, there will be radical shifts in our consciousness, and with these, to actualize and realize the truth and light revealed, there may need to be radical changes in our person and life. As it is written, “Many are called, but few are chosen,” which is to say, many sojourn the path, but few bring their path to fruition in full self-realization or enlightenment in any given generation. Adonai Yeshua teaches this in the Gospel of St. Thomas, saying that he chooses “one from a thousand” and “two from ten thousand.”

Consider Abram, Sarai and Hagar. Sarai and Abram were not able to conceive a child together, but there was a need for a successor in the lineage, and therefore Sarai offered Hagar, her handmaid, to Abram. Through the union of Abram and Hagar, Ishmael is conceived, but at that time Abram was uncircumcised, in partial covenant with the Lord, and naturally there was self-negativity, envy and jealousy, and deep resentment with Sarai, even though this was set into motion by her. In other words, this was ill conceived, and in fact was an action in a lack of faith, not waiting upon the Spirit of the Lord; this happened in a great delusion of lack, which is true of all things in our lives that are ill conceived, or that are shelo lishma, not for their own sake.

After the birth of Ishmael, of course, the Spirit of the Lord came to Abram and Sarai, and Abram became circumcised, and they entered fully into covenant with the Lord, receiving new names, representing a spiritual death and rebirth; so they are called Abraham, “Great Father,” and Sarah, the “Princess,” or “Ruler,” and swiftly a child was promised to them, and they conceived Isaac (“Laughter”).

There is something to be said in this change of name that is very interesting. The Yod in the name of Sarai equals two He; as such, the Yod in Sarai’s name was divided, and she receives one He and Abram the other, forming the names Abraham and Sarah. Sarai means “my princess,” but Sarah means “princess,” hence the name change indicates a coming into one’s own power. Yod is a masculine letter, while He is feminine, and so in this there is something of Sarah accepting and embracing her womanhood, and coming into maturation and power as a woman, as though before, on some level, she sought to do so in the way of a man, or through a man, or in a way not accepting herself and the power that was in her.

As you know, one of the two holy ones who were my tzaddikim was named Sarah, and once in speaking of her spiritual journey and various developments along the way, she said to me that any initiate with this namesake began as Sarai, but in the giving of the spiritual name Sarah it was a blessing and prophecy of a greater empowerment later in life, if and when the initiate kept the faith and tended the continuum. She also said that in some way, the story of Sarah, Mother Israel, represented the process of the initiation and empowerment of all women initiates, all sisters; just as Abraham did for all men initiates, all brothers. Then, after giving her teachings concerning this, she said that Abraham and Sarah represented the masculine and feminine within each of us, and explained how the tikkune, healing and realization of the soul required their right union, which brought “laughter,” true satisfaction and joy.

As we know, at the outset the union of Abram and Sarai was impaired, both were encumbered by klippot, but then, purifying of the klippot, so they entered into a true and full union in covenant with the Lord – when this transpired they received their holy neshamah, their heavenly or supernal soul. As such it is said that they “transcended the stars of their birth,” or the karmic continuum of their soul, and received a new “birth chart,” hence their sudden ability to conceive a child together.

Here we may point out that the conception of Ishmael with Hagar is a great karmic continuum that was set in motion, one that as we know continues to generate great strife, and great sorrow and suffering in the world to this very day. In this there is a lesson, a warning, regarding what we set into motion in our lives and in this world, for there are some things that once set into motion will not be stopped until the end-of-days, and can affect countless spirits and souls for many, many generations. This, of course, is not only true of things ill conceived, but also those things that are good and true, and well conceived; so along with a warning there is also the encouragement to conceive and set into motion positive influences, things conceived according to the truth and light of God.

Now, in terms of souls entering into incarnation, who here is conceived in complete righteousness, or in terms of soul’s set upon the path to enlightenment, who among us is rightly conceived from the outset? We are not born enlightened, nor do we begin the path enlightened, even if our soul was realized, enlightened, in a previous incarnation. Consider Abraham and Sarah. It is only later in life, after a long journey, that a greater illumination or enlightenment dawned for them. They were very lofty and righteous souls, and yet there was this process of purification and consecration, and it was a process of a lifetime.

If we wish to contemplate a right conception, and right birth, we can look into the teachings of Adonai Yeshua given to Nicodemus.

“Very truly, I tell you, no one can see the kingdom of God without being born from above” (John 3:3).

The Master continues, saying:

“Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. What is born of flesh is flesh, and what is born of the Spirit is spirit” (3:5-6).

In other words, born into this world, so we must be reborn from above, and once set upon the path, so we must be reborn of water and the Spirit; water first, and only then the Spirit – Light Transmission.

In another gospel we are taught that, in fact, this baptism is threefold, of water, fire and the Spirit; and thus, as we know and understand, there is fire in the water, and so we are reborn first of water, then of fire, and then of the Spirit in the Messiah.

First we must be purified, and undergo a spiritual death, and then we must be consecrated, and undergo a spiritual rebirth, and then we may receive the baptism of the Spirit, the True Chrism (Anointing). If and when we receive the Spirit of the Messiah, then we must labor to integrate that Holy Light, and seek to live according to the Holy Light; hence, we labor to actualize, realize and embody this Light-presence (Christ) and Light-power (Holy Spirit).

Generally speaking, this is going to require significant changes in our person and life, and in our journey will we find that there will be cycles of changes, transformations, in our person and life as we progress in the Gospel; it is, in truth, as though we undergo a spiritual death and rebirth a number of times if we are willing to it, and with each there is a greater spiritual realization in the Messiah, moving from gradations of nearness to gradations of union.

Naturally, in this process, at certain points, we are going to encounter great barriers (klippot) that need to be overcome, and when we do, if we will return to God and surrender to the Holy Shekinah, so the Lord and the Shekinah will empower us to overcome them, and likewise, our tzaddik and the angels of God will help us – the good company of the Shekinah. This will require, though, great zeal for Yahweh, the Light Continuum, or for the full self-realization or enlightenment of the soul; this we see in the story of Great Father and the Princess, Abraham and Sarah, for in their journey they overcame many great challenges or barriers to bring the desire of their holy neshamah to its fruition, and so it is in the stories of all of the holy ones throughout the Scriptures, and throughout the generations into modern times.

There is much more to be said concerning all of this; here I’ve focused upon Abraham and Sarah for the sake of a beginning, but we have not discussed the other patriarchs and matriarchs, and their children, or the Virgin Miriam and the Holy Child conceived in her womb. This, however, seems enough for today.

I will say this in closing for sake of contemplation. It is only through a full rebirth from above that divisiveness in ourselves, and between one another, can be brought to an end; hence, only through a full rebirth from above can we see the Kingdom of God (Sacred Unity).

May the Lord, Adonai, bless you this day, and may you abide in the good company of the Holy Shekinah!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

MeganDon

Intentions Playing Out

#4 Postby MeganDon » Tue Jan 08, 2013 8:40 pm

Shalom,
And thanks to Tau Malachi and Sister Sheryl for these thoughts, of which each have served to further contemplations.

You spoke, Tau Malachi, of intentions being played out in karmic vision. Sometimes it seems to me that seeds perhaps ill-planted in the past, can seemingly come into fruition, as if one is watching a movie continue to play, even though it was thought one had left the movie theater! I am presuming this is merely demonstrating that more refinement is needed, another mystical death, another reorientation of will and desire?

Recently reading The Gnostic Gospel of St.Thomas, you spoke of giving one's life and surrendering daily to the Holy One. Even moreso I am feeling the necessity of this, and the need for a constant update so to speak. Without this, it seems, one can easily fall under the influence of klippah. This is what I hear in what you write about Abraham and Sarah, with their many pledges and actions of faith, daily surrender, and continual willingness to mystical deaths in order to embody the Holy Soul of Neshamah. Plus of course their zeal.

It is interesting to note also Sarai's self-imposed suffering through the giving of Hagar. How often is our suffering similarly self-imposed yet often unconsciously. And yet, sometimes it seems the revisiting of old and familiar klippah can be even more painful and more dangerous for our soul.

I will look forward to more installments of this post, and in particular to the dance between Rachel and Leah, which also seems to point to the divided heart and the feminine spirit at war with itself, and/or the good and evil inclination at work within and through desire.

May all beings know their true desire and will in the Holy One
Meghan

Tau Malachi
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Gazing deeper into the generation of the Community of Israel

#5 Postby Tau Malachi » Sat Jan 12, 2013 12:15 pm

Grace and peace to you from Yahweh and Asherah!

The story of Jacob, Leah and Rachel, and their two handmaids, is very complex, in fact how Jacob comes to have two wives begins with Isaac and Rebecca conceiving twins, and the struggle between them that begins in her womb and at the time of their birth. It is very interesting, for this matriarch gave birth to two sons, one who was righteous and one who was wicked, one who would serve the God of his father and grandfather, and one who would serve the Other Side, the dominion of the klippot; both are conceived in the womb of a wife, a matriarch, not a wife and concubine. Of course, Isaac and Rebecca are the patriarch and matriarch of Gevurah-Judgment, and this reflects mysteries of the manifestation of Malkut, Shekinah, in Judgment.

According to masters of the tradition, the cause of the manifestation of the Holy Shekinah in Judgment arises from the conception of Ishmael with Hagar, creating a divisiveness and opposition between two lineages, and giving strength to the Other Side, the dominion of the klippot, and on account of this in the next generation along with a child of God, a righteous one, so was a child of the Other Side conceived in the womb of the matriarch, and the Shekinah was manifest in Judgment.

From one generation to another the karmic continuum set into motion with the offering of Hagar and conception of Ishmael weaves a vast karmic web that grows and expands, and that is taken up by a vast matrix of spiritual beings-forces struggling for influence and power over human hearts and minds, and lives, and so struggling for power and dominion in the world – divine, archonic and demonic forces.

There is not only the issue of the karmic continuum of souls, but also the influence and power of spiritual beings-forces that are intimately interconnected and interwoven with it; hence, the metaphysical reality and entities moving within and behind what appears and transpires. It is not only our own karmic vision that we must overcome, and our own karmic continuum we must overcome, but also there is a struggle to overcome the influence of the Other Side, archonic and demonic spiritual forces, and the ignorance, the darkness, that dominates this world.

This is why even more than receiving teachings and instructions on spiritual practices, we need energetic transmissions, initiation, blessings and empowerments – or Light Transmission, in order to deepen our prayers and meditations; we need energy, light-power, to overcome the spiritual forces of the Other Side, the archonic and demonic forces that assault souls seeking enlightenment and liberation.

Perhaps you may recall that Esau becomes the firstborn by force, because of his physical strength and size that was much greater than that of Jacob; basically speaking, he forces his way out of the womb first and Jacob comes out second. Thus, the forces of the Other Side gain an upper hand, and they are set into place to take over a lineage of Light Transmission through Esau, a servant of the Other Side. As we know, however, Rebecca intercedes, and she instigates Jacob to trick his father and steal the blessing of the firstborn, or rather to acquire what his brother had given to him years before in trade for some food cooked by Jacob. After Jacob does this, he flees to avoid the wrath of his brother and father, and it is this that brings him to the country of Laban seeking a wife and seeking refuge, and it is this trick he perpetuates on his father that opens the way for the trick the his uncle Laban played upon him.

According to Jewish Midrashim, Laban was a well-known and powerful sorcerer, a servant of the Other Side, in a lineage of sorcerers that later would give rise to Balaam, the sorcerer who tries to attack Moses and the children of Israel in the exodus. As we know, Jacob met Rachel and fell in love with her, and he bound himself in service to Laban in order to marry her, because he had no dowry to offer Laban. Jacob’s intention was to have one wife, but Laban played a trick on him, and when it came time gave Leah to Jacob instead of Rachel. Then, Jacob bound himself to the service of Laban seven more years to acquire his first love, his soul mate, Rachel, and he dealt compassionately with Leah. Thus, it is on account of Laban, the sorcerer, that Jacob had two wives, with two handmaids; it is through Laban’s trickery that this divisiveness came into being.

Here we might add that Laban was the brother of Rebecca, and so there was a deep connection between Leah, Rachel and Rebecca. Interestingly enough, in Rebecca two Hebrew lineages were interconnected, as reflected in her giving birth to twins, one a lineage of Light Transmission in El Shaddai, and another lineage of servants of the Other Side. As we might imagine, the distinction between these two lineages is that one is lishma, for its own sake, for the glory of God, and the other is shelo lishma, not for its own sake, or for self-glorification.

As we can see in the study and contemplation of the Torah, this karmic continuum and conflict of spiritual forces reaches back in time into previous generations, and as we know it reaches back before Abram and Sarai to Adam and Eve, Cain and Able, and Seth. In terms of the division between Leah and Rachel at times it is said in the oral tradition that this division reaches back to Havvah (Eve) and Lilatu, and that it is Lilatu who inspires Laban’s trick upon Jacob.

Now, until this trick of Laban in previous generations there was one wife, one holy matriarch, and the Holy Shekinah would rest upon her and dwell in her tent, and the Holy Shekinah would pass to the next matriarch when the previous matriarch died and the new matriarch entered into the matriarchal tent. This is how the matriarchal succession of Light Transmission was passed from one generation to another, and in this we may have some insight into why Sarah was so adamant that Hagar must be sent away, not only because of the possibility of Ishmael becoming a co-heir with Isaac, but so that the matriarchal lineage would not be impaired or divided by Hagar trying to “enter the tent” along with the succeeding matriarch. The trick Laban plays upon Jacob, however, manifests the concern of Sarah, two matriarchs, along with two handmaidens arose, and because of this, in effect, the Holy Shekinah was divided. Because Leah “entered the tent” first, the Upper Shekinah, or Interior Shekinah, rested upon her, and because Rachel “entered the tent” after her, the Lower, Exterior Shekinah, rested upon her. Thus, neither carried the fullness of the Holy Shekinah, but while both lived, the fullness of the Holy Shekinah was present between them.

Here we may note that on account of this, with the death of Rachel there could not be a full passing of the Holy Shekinah to the next matriarch, and consequently the matriarchal succession ends with Leah and Rachel, Joseph choosing an “Egyptian princess” as his wife, not a true Shekinah Consort. According to masters of the tradition, this leads Joseph to keep the children of Israel in Egypt, and leads to the bondage of the children of Israel as slaves of Egypt; Joseph was the last patriarch because the Holy Shekinah departed from the children of Israel.

As we know, the Holy Shekinah was restored at Mount Sinai, and through Moses and Miriam, but Moses and Miriam were not husband and wife, for this reason, along with the sin of the golden calf, the Holy Shekinah was not manifest in her full glory and power, but her manifestation was partial and incomplete. The root of this incompletion, however, came from Moses at the burning bush, for he refused the full mantle of the prophet, or rather the Messiah, and so as with Leah and Rachel, just as the feminine side of the lineage of Light Transmission was divided, the masculine side of the lineage was divided with the inclusion of Aaron along side Moses. In this we may see how a fragmentation, or divisiveness, continued to grow over time, and as we know it grew even further with the arising of the kings of Israel.

If we look into the coming into being of the twelve tribes of Israel with Jacob, Leah and Rachel, and the two handmaids, it is far from auspicious, it is filled with jealousy and deceit, and great violence, and was the ruination of the patriarchal and matriarchal lineage of Light Transmission. The truth is that among the children of Israel, Jacob, there appear to be more servants of the Other Side than servants of God, and if we look into the prophetic blessings of Jacob upon his sons, some of them do not appear like blessings at all, but quite the opposite. As the tribes of Israel go into the future, and we look at what transpired before the coming of the Messiah, and we consider the rejection of the Messiah, truth be told, this great karmic continuum conceived in inauspicious circumstances continues, and may even be said to grow and increase, such that most of the tribes of Israel have been lost, and the “Holy Land” has remained a center of great violence, great evil, in the world throughout the ages.

We can say this, however, that throughout all of this the Holy Shekinah and Ruach Elohim has acted, to orchestrate the salvation of souls, the advent of the Messiah, the First Coming, and now the Second Coming in Glory; and from one generation to another the Holy Shekinah and Holy Spirit has brought forth faithful and spiritual elect souls, and holy and enlightened ones, great tzaddikim. All of this is a play of creative evolution orchestrated by Ruach Elohim, and all in a great and supreme mystery, Ruach Elohim and the Holy Shekinah, Asherah, move through divine powers, as well as archonic and demonic powers, for the evolution and realization of living spirits and souls, and the eventual enlightenment and liberation of all – a universal salvation.

As we know, in the First Coming of the Messiah, in Adonai Yeshua, there is a unification and healing of the masculine side of the lineage, the line of priest, prophet and king being joined as one in him, the realization of the Order of Melchizedek, and so also the Holy Shekinah was restored in full glory and power as Mother and Bride, a holy mother and one holy wife, Shekinah Consort, Tower of the Flock. The Holy Mother holds the fullness of the Shekinah from the outset, and that fullness of the Holy Shekinah passes to the Bride when she enters into sacred marriage with the Son, Yeshua Messiah, and specifically in the union of the Magdalene with Hayyah Yeshua, the Risen Messiah, becoming the Apostle of the apostles.

Listen and hear, and understand! In the union of the Risen Messiah and the Magdalene there is the Anointed of God, the Human One of Light, male and female in one Body of Light; the “image of the Great Seth in the bridal chamber.” From this holy embrace there is Yeshua Messiah and Kallah Messiah, two in one, one in two; not two, but one Messiah, one Anointed of God – two having become one flesh, one soul, Anointed with Supernal Light. The Supernal Light, Supernal Grace, flows from Hayyah Yeshua through the Magdalene, the Apostle of apostles, to men and women alike, no divisiveness, no distinction of gender, women and men being coequal in the Living Body of the Messiah, the Human One of Light. This is the truth of the Sanctuary of Grace manifest in Adonai Messiah.

As we know, this is the creation of a new heaven and new earth, and a new humanity – the spiritual Community of Israel, no longer a “chosen people” or “holy nation” according to the demiurge and physical birth, or the flesh, but according to a spiritual rebirth and a Divine Order, the Order of Regeneration.

In this spiritual rebirth, women and men are coequal, and they are unified in the Spirit of the Messiah, and in truth, in the Messiah, just as there is no longer Jew and gentile, free person or slave, so there are no longer women or men, female or male, not if we receive and embody the Spirit of the Messiah in full, and so abide in the love of the Messiah in full.

We see this in the sign of the covenant in this New Order, which is no longer isolate to men and the circumcision of the “male member,” but rather has become the circumcision of the heart, a sign of the covenant that must be upon women and men alike; and here we may say, the healing of divisiveness, the end of divisiveness, is in this – the full circumcision of the heart. If we have received the Spirit of the Messiah, the True Anointing, and divisiveness remains in ourselves, or between one another, then as yet our heart remains uncircumcised, and the sign of the covenant is not upon us; hence, the light and love of the Messiah is obstructed in us.

We must seek the circumcision of our heart in the Holy Spirit, the Mother Spirit.

The very nature of the Other Side is to divide and conquer – divisiveness, and wherever and whenever there is divisiveness of any kind, for any reason, there is an opening to the spiritual forces of the Other Side, archons and demons. In this, perhaps, we may understand why Adonai Yeshua teaches us to forgive and to love one another, for it is what may be called a “hermetic seal” against the forces of the klippot, the Other Side.

If and when we are divided against ourselves, or one another, it is the influence of the Other Side, the ignorance. Our aim in the Spirit the Messiah is unity and peace, harmony and love, in the Living Body, and so for example, we would not speak of “uniting all sisters” apart from our brothers, or “uniting all brothers” apart from our sisters, for that would be an inspiration from the spirit of the Other Side, not the Holy Spirit; if from the Holy Spirit, then our inspiration would be to united the entire community, women and men, generating the Living Body of the Messiah with one mind and one heart joined in the faith and love of the Messiah.

Who is it that would perpetuate a division between us, or strife between us? Who is it the seeks to steal our light-power and prevent love? Contemplate this well, and understand!

This is exactly why Tau Miriam would not allow the Order of St. Mary Magdalene to continue as an Order for women alone, or the Order of St. Michael as an Order for men alone; according to her Habad this divide was not good and true, and was not in harmony with the Messiah’s Second Appearance. Thus, she opened these Holy Orders to both women and men alike, and rightly so!

Here there is something very important that needs to be said, for it is essential to the Gospel of Gnostics in the Second Coming, or the spiritual message and labor of Sophian Gnostics. The full empowerment and realization of women and men is completely interdependent and interconnected with one another; the empowerment and realization of men is in the empowerment and realization of women, and the empowerment and realization of women is in the empowerment and realization of men – our fullness and completion is with and in our counterpart. When empowered and realized women and men act together there is a greater and more dynamic manifestation and movement on spiritual and material levels. This is exactly what we see in Adonai Yeshua and Mirya of Magdala, and it is the true meaning of the sacred marriage (hieros gamos); whether their relationship became physical or not, or their were physical children conceived or not, is not the issue of the oral tradition concerning their sacred marriage, but rather the issue is the greater Light Transmission that is manifest through men and women embodying the Spirit of the Messiah in full and preaching the Gospel together.

In a similar way, true salvation cannot be personal, isolate to a single individual, for we are all interdependent and interconnected, and have no substantial and independent self-existence; our salvation, our enlightenment and liberation, is completely interconnected with the salvation of other spirits and souls. This is reflected in the grand saga of the generation of the Community of Israel, or a matrix of souls for the reception of the Spirit of the Messiah, for it is through many acting together, women and men, that the Spirit of the Messiah is received and embodied, not a single individual alone. Apart from the holy apostles who also embodied the Spirit of the Messiah, would we have knowledge of the Risen Messiah, or would anyone have received the anointing of the Holy Spirit? Apart from an ongoing Continuum of Light Transmission, the communication of the Holy Spirit, would we today receive the anointing of the Holy Spirit, the True Chrism? This transpires through Gnostic Apostles and Community, through a matrix of souls receiving and embodying the Spirit of the Messiah.

This truth is at the very heart of the Gospel of the Second Coming, which corresponds with the revelation of God the Mother, the Great Matrix of Light, and with the full reception of the Holy Bride, a full empowerment of women and men in the Messiah, or a full embodiment of the Spirit of the Messiah in women and men. As we know, the church of the anti-Christ spirit, the spirit of the Other Side, deified our Elder Brother, Yeshua, dividing us from him, and rejected and denied the Holy Bride, our Elder Sister, Mirya, and stole the power of the Holy Spirit, Light Transmission, from the Body of Believers.

The Holy Spirit has been restored, and faith in the Spirit of the Messiah embodied in Yeshua and Mirya has been restored. Now, what shall we do having the Gospel of Truth in the Second Coming? As men and women in the Living Body will we labor for a full self-realization in the Messiah in coequality, each of us laboring for the full embodiment of the Spirit of the Messiah as in our Elder Brother and Elder Sister? Will we live this Holy Gospel and preach this Holy Gospel?

Here is the key. First and foremost we must go within, and no longer live only in the surface consciousness, grasping at name and form and personal history as women and men; but instead we need to recognize and realize the indwelling Messiah, the Human One of Light in us, and live from the indwelling Messiah, the Human Being of Light. We must go within and live within, and go deeper still, open to the Holy Light from above, and receiving the Holy Light from above, we must reintegrate our mind, heart and life with that Holy Light, and live as a Human Being of Light; we are the Anointed, the Human One of Light, who just so happens to be a woman or a man in this world – this is the truth of us all, and it is our true spiritual empowerment and realization, whether we are a woman or a man. In this there is no difference between a woman and a man, though indeed as women and men, and as unique individuals, we will embody and manifest this Light-presence (Christ) and Light-power (Holy Spirit) in a unique and special way, unlike any other individual.

As perhaps you might imagine, the full reception of the Hoy Light from above, and full reintegration with the Holy Light, requires a circumcision of the heart, an open and spacious heart that has room for everyone and everything, and an active labor to forgive and to love one another. In this spiritual labor we need to bring to an end all justifications of why we do not forgive and do not love, and so bring to an end all giving way to influences of the Other Side; in place of this we need to focus on actualizing and realizing the Sacred Heart, the compassion and love of the Messiah, never giving way to doubt that such love is possible for us, or speaking negations of love. Our attitude needs to be this: “I can, and I am, and I will embody the love of the Messiah through Divine Grace! Amen.”

Here the Mother Spirit would have me pause, and abide in her, waiting upon her. There is much more to be said concerning all of this, though, as for example, mysteries of corresponding Sefirot and the realization of our soul in the Spirit of the Messiah – for all of these stories, events, reveal deep mysteries of the Divine Attributes and how to embody them. What has been written, however, is no doubt enough for today.

O Adonai, please bless and empower the full realization of the Human One of Light, the Anointed in us. Amen.

Blessings to you from Yeshua Messiah and Kallah Messiah, the Anointed!
Tau Malachi

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Anna
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Mary and Martha

#6 Postby Anna » Sun Jan 13, 2013 2:29 pm

Blessings of the Shabbat Queen to all beings this day!

Such a delightful thread weaving in this space and time! In life we can see the very beginnings of things that turn out well, in admixture, and in darkness as we gaze into their conception. What an amazing guide in contemplation and prayer about our movements in the Shekinah!

What is coming to mind here is the story from Luke 10:

38 Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. 39 She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. 40 But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” 41 But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; 42 there is need of only one thing.[a] Mary has chosen the better part, which will not be taken away from her.”


These two women are said to be the sisters of Lazarus, yet, also, as I understand in our tradition, this Mary is also the Magdalene, the wife of Yeshua.

It is intriguing to peer into what looks a bit like jealousy on the part of Martha. One can see a very practical and worldly sister, Martha, wondering what is wrong with that dreamy Mary who doesn't even help out with the household tasks. Perhaps in Martha's mind, working hard to personally bring out a tasteful repast would be the proper response to the Lord.

Yet Mary, in repose at the feet of Yeshua, is truly serving the Lord, listening, receiving with open heart and mind and life the words and energetic transmissions of the Perfect Master. Martha, in her distracted consciousness, is not willing to receive in this way, unaware of the Great Wisdom Treasury being shared in her home. Thus, she serves in a very different capacity, much like the unspiritual church, who considers itself the Bride of Christ and the servant of Christ.

Perhaps in this story there is a hinting at an ill-conceived apostolic succession, one begun by the demand of an emperor for a worldly church to unite a worldly realm. We can hear Martha demanding, Lord, tell my sister to do what I think she ought to be doing!

But in self-offering, in self-negation, a woman who is slandered and completely misunderstood by orthodox theologians, becomes Christed, the Apostle to the Apostles, passing on the True Light Transmission. Halelu-Ya!

May we be blessed to abide in the Holy Bride's ascent this day, and all days!
Shabbat Shalom!
Anna

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Binah, Tiferet, Malkut

#7 Postby Elder Gideon » Sun Jan 13, 2013 4:46 pm

Shabbat Shalom!

It is fascinating how Anna has entered into two traditions within Christian mysticism represented by Mary and Martha. To Martha is attributed the way of service and to Mary the way of contemplation. Both are necessary in our own selves, but what makes Mary's choice the 'better' of the two is her starting point, her orientation, her proceeding from the inside, sated by food of which Martha might, like Yeshua's disciples in John 4, 'know nothing about.'

Something parallel exists between Rachel and Leah, when we remember that Leah represents the Upper Shekinah, Binah, and Rachel the Lower Shekinah, Malkut. Between these, of course, is Jacob, who is Tiferet. For the mekubalim, this entire story of Matriarchs, Patriarch, and Concubines, becomes a contemplation not only of human characters furthering a pre-existing story, but of the sefirot Binah, Tiferet, and Malkut themselves. What happens to this contemplation of Matriarchs and Handmaidens through the lens of the sefirot?

Gratefully,

Elder Gideon+

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Tikkune Ha-Olam

#8 Postby Tau Malachi » Mon Jan 14, 2013 1:11 pm

Blessings, peace and grace to you from Hayyah Yeshua!

As we know, Abraham and Sarah correspond with Hesed-Mercy, Isaac and Rebecca correspond with Gevurah-Severity, or Din-Judgment, Jacob, Leah and Rachel correspond with Tiferet-Beauty, or Rehamim-Compassion, and Joseph corresponds with Yesod-Foundation. In that Tiferet, and the “extremities,” connect Binah-Understanding and Malkut-Kingdom, or the interior and exterior Shekinah, so Leah and Rachel are attributed to Binah and Malkut, and as we have said the two aspects of the Holy Shekinah rest upon them.

Moses and Aaron correspond with Netzach-Victory and Hod-Splendor, and until the coming of the Messiah, King David corresponds with Malkut. In our oral tradition Enoch is attributed to Hokmah-Wisdom, but at times it is said that Melchizedek corresponds with Hokmah; as for Keter, this corresponds with the “Father revealed in the Son.”

The Kabbalah teaches us that if we study and contemplate these holy people, their life stories disclose mysteries of the corresponding Sefirot, but more than that, they disclose the tikkune, healing or realization, of the corresponding Sefirot, and so in these stories we learn how to bring about tikkunim of the Sefirot, and corresponding aspects of our soul. As you might imagine, there are layers upon layers of teachings drawn from these stories concerning the Sefirot and their tikkunim, and likewise the tikkunim of souls in their development and evolution.

There is something to be said concerning the lineage of the patriarchs and matriarchs; according to masters of the tradition, if the lineage had not ended with Joseph, there would have been three more generations of that lineage, and the third generation following Joseph, or the seventh generation of the lineage, would have ushered in the Soul of the Messiah and the Shekinah of Messiah, the time of Supernal Influx, the dawn of Supernal or Messianic Consciousness. This was not to be, however, and we can say that it was not time, but rather, that a greater process of evolution was needed, and further descent, as it were, for the sake of a greater ascent; and this is a basic truth that must be understood: the greater the ascension, the greater the descent and embodiment must be, and before ascending, always, the “rider of the chariot” must first descend, and only then can ascend. This “descent” corresponds with the willingness of the mystic to a spiritual death, and the “ascent” corresponds with their spiritual rebirth, and as we have said, there is descending and ascending again and again until the realization of the soul is complete, and there is a full embodiment of the Spirit of the Messiah, the Supernal Influx.

Of this fruition it is has been taught, “Many are called, but few are chosen” – few are so willing to the descents, the spiritual deaths, the humility and sacrifice, or self-offering.

Although the lineage of Light Transmission with the patriarchs ended with Joseph, and with the matriarchs was brought to an end with Leah and Rachel, another lineage of Light Transmission was established through Divine Grace, and as an expression of the Mercy of God the lineage of the prophets initiated in Moses and Miriam was of a higher grade, and was a greater revelation of Yahweh and the Holy Shekinah. Thus, through a descent there was a greater ascent, and although Moses was unwilling, or unable, to receive the anointing of the Messiah, he did receive the mantle of Baal Shem Tov, “Master of the Good Name.”

Here we may say that although nearly lost during tumultuous times and exile, this mantle passed was passed down to Yohanan the Baptist, remaining in place until the appearance of the Messiah at the Sacred Jordan; then the Anointing with Supernal Light and Truth was established in the place of the mantle of the Baal Shem – hence, the Gnostic Apostolic Succession. Here we may also say that the Gnostic Apostolic Succession was all but lost for many generations, until in recent generations it was restored through Divine Grace. God is merciful and compassionate, Praise God!

Now as we know, the soul that was incarnate in Jacob was destined to become the Messiah in the future, hence the name Israel given to him and his attribute to the Sefirah of the Messiah, Tiferet. According to masters of the tradition, the soul that was incarnate as Leah was destined to become the Holy Mother of the Messiah, and the soul that was incarnate as Rachel was destined to be the Holy Bride of the Messiah, co-preacher of the Gospel, and co-redeemer with him. As such, the story of Jacob, Leah and Rachel conveys deep mysteries of the coming of the Messiah, and the Tikkune Ha-Olam (tikkune of the world) and Tikkune Ha-Sefirot (tikkune of the Divine Attributes).

Essentially, from the patriarchal and matriarchal succession, through the prophetic succession, to the coming of the Messiah and apostolic succession, there is a spiritual labor, and conscious evolution, for the tikkune, the healing and realization, of the Seven Sefirot of Construction – the Six and Malkut, and for the reception of the full Supernal Influx from Binah, the manifestation of the Supernal Shekinah in her full glory and power. The vehicle of this tikkune is the Human One and the generations of the Human One (humanity). Thus, it is through the development and realization of human souls, from bestial and material humankind, to psychic and faithful humankind, to the spiritual elect, the true chosen, that a Vessel of Reception is created for the Supernal Influx, Supernal Shekinah. This Vessel of Reception corresponds with a matrix of souls that are able to realize nefesh, ruach and neshamah, and so together are able to receive the Spirit of the Messiah, the Supernal Light, in full, receiving the first influx of Supernal Light, Supernal Consciousness, in This World; hence, the revelation of the World-To-Come, or true kingdom of heaven (Supernal Malkut), in This World.

According to Christian Mekubalim, the Light Transmission with the patriarchs and matriarchs corresponds with the light of the outer heavens, and the light of the prophetic succession corresponds with the light of the inner heavens, while the Holy Light of the Messiah, and the Gnostic Apostolic Succession, corresponds with the true kingdom of heaven, the eighth heaven (Supernal Malkut).

In the story of Jacob, Leah and Rachel, and the generation of the twelve tribes of Israel, we can look and see the creation of a supernal and universal pattern below corresponding with a primordial and supernal pattern hidden above, and although with Jacob, Leah and Rachel this pattern is imperfect and incomplete, nevertheless, something of this supernal and universal pattern is conceived, initiated, and established, manifest. In this the Community of Israel is generated from which the supernal and universal pattern eventually comes into being in perfection and completion, and the Tikkune Ha-Olam is accomplished.

We may say that with Jacob, Leah and Rachel, the two handmaids, and their twelve sons, the supernal and universal pattern is manifest in its infancy, but with Adonai Yeshua, the Holy Mother and Bride, and twelve male disciples and female disciples, this configuration is manifest in its maturity; the image and likeness of Yahweh Elohim, which is the image and likeness of the Human One of Light, being manifest in full, perfect and complete, and in right order.

Look and see, and understand! There is the Virgin Mother and her Holy Child, she the Handmaid of God, partzuf of Binah-Imma, the interior Shekinah below, and he the Son of the Human One, Sun of God, or Sun of Heaven; and there is the Holy Bride, Holy Grail, she the Shekinah of the Messiah, completion of the image and likeness of the Son of the Human One (Seth Gadol); and there are the twelve male disciples and female disciples, corresponding with the twelve tribes, or twelve zodiacal signs, the fullness of True Humanity. Through the mystery of the crucifixion and resurrection, so all of these are formed into a single image and likeness, the Living Body of the Risen Messiah, the true Living Temple or Holy Merkavah (Chariot).

As we know, the spirit of the Other Side (Satan, the Adversary) sought to fracture and shatter this Holy Vessel, entering through Judas, the betrayer; and some masters of the tradition have said that this was the reincarnation of the soul of Laban. Messiah Yeshua, however, filled with the Holy Spirit was “gentle as a dove, and wise as a serpent,” and so had prepared a number of disciples to stand in the place of any who would be unwilling, or unable, to complete the movement. Thus, before the full reception of the Supernal Influx at Pentecost, Matthias was chosen by the Holy Spirit to stand in the place of Judas and complete the supernal and universal pattern, mending the Vessel of Reception. Praise God!

All of this was accomplished in the First Coming, and so at the outset of the Gnostic Apostolic Succession the Holy Spirit and Holy Bride, the Shekinah of the Messiah, was received; but as we know, a division arose in the lineages of the apostles, some receiving the Holy Bride, some rejecting the Holy Bride, and with time many lineages lost the Holy Spirit, the spirit of the Other Side, or anti-Christ spirit, taking the place of the Holy Spirit in many “apostolic” lineages. Thus the church of the anti-Christ spirit arose and took dominion of the lineage of Light Transmission, stealing the light-power and nearly driving into extinction and destroying the true Gnostic Apostolic Succession. This, however, was another decent ordained by El Elyon for the sake of a greater revelation and ascension, as prefigured in the Book of the Apocalypse; hence, this degradation and descent opened the way for the Second Coming of the Messiah in Glory, the revelation of God the Mother, and full reception of the Holy Bride – the Age of the Holy Spirit, Mother Spirit.

All of this was accomplished in the First Coming, and yet, the spiritual labor for the harvest of souls continues and is ongoing, and so the evolution of the Vessel of Reception, the Living Body, continues and is ongoing, and it is ordained the we may also be co-redeemers with our Elder Brother and Elder Sister, Yeshua and Mirya; yet more, it is given to us to generate an even greater Holy Vessel, and even greater Matrix of Light, than in the First Coming, all through Divine Grace, and our cooperation with Divine Grace.

The foundation of our co-labor as co-redeemers is this: It is the realization of our nefesh, and ruach, and neshamah, and full reception and embodiment of the Spirit of the Messiah, in women and men alike as co-equals; no longer living according to the way of the natural order of generation and its strife, but according to the way of the Order of Regeneration and its peace – the true Order of Melchizedek.

In this labor we need to put an end to divisiveness in ourselves, in our hearts and minds, and put an end to divisiveness between one another, and most especially between women and men, and instead honor the commandment of Messiah Yeshua to “love one another” as “he loved us.”

If divisiveness remains, and is perpetuated, between female and male, instead of coequality and unity in the love of the Messiah, how will the true image and likeness of the Human One of Light, the image and likeness of Yahweh Elohim, be manifest whole and complete among us – in the Living Body?

There is something of this wisdom in the story of Martha, Mary (or Mirya) and Yeshua, for on one level Martha corresponds to those who would remain in the natural order of generation, and those who would continue to perpetuate divisiveness; hence, clinging to name and form, and personal history, instead of generating a new self-identification with fully evolved and enlightened being, cleaving to the Spirit of the Messiah.

If the Gospel of Truth is spoken, and is heard in the assembly, but then a sister, or brother, says “I can’t, I’m not, I won’t,” let them listen to their words – especially the last part of the phrase, “I won’t,” and consider exactly what spirit inspires such an utterance! That is not the Spirit of the Messiah, but is the spirit of the Other Side! God forbid!

This must end! If not now, when? If not here, where?

There is great healing power in Christ and God, the True Light, if we will open to it, and if we are willing to love what Divine Grace will accomplish will be astonishing – awesome and wonderful beyond belief!

The key, though, is this: We need to let go of our old self-identification with name and form, and personal history, and in place of it, with the help of God, we need to generate a new self-identification, with fully evolved and enlightened being – Divine and Supernal Being, the Messiah, the Human One of Light.

When we go down in the living waters, being baptized, so the old self is dead and buried with Christ, and when we rise up, so are we raised up with Christ to eternal life, bornless being; and when we receive our anointing with Supernal Light, the true Christ-Spirit, so then we will live in Christ, we will live the Life Divine – cleaving to the Risen Christ, self-identified with Christ.

Here I will share an open secret. In a given incarnation, our nefesh assumes the form of male or female, and so also our ruach arising with nefesh may hold qualities of a male or female, while also transcending male and female; our neshamah, however, and hayyah and yechidah, transcend male and female, and so it is said of our holy neshamah that it is like the angels of God. This is why Adonai Yeshua teaches that in the true kingdom of heaven souls are not given to one another in marriage, but they are “like the angels of God” who are neither male nor female. Likewise, we may say this, that it is our holy neshamah, and hayyah and yechidah, that resembles the Messiah, and through which we are unites with the Messiah and El Elyon; neshamah, hayyah and yechidah transcend the angels of God, and God and Godhead indwells yechidah.

First and foremost, what shall we indentify with, nefesh or neshamah?

Now, nefesh and ruach, this person and life, are good – they are meant to be the chariot, or vehicle, of neshamah and the indwelling Messiah; we are meant to cultivate our nefesh and ruach, our person and life-display, to the fullest possible extent as a woman or a man, for this is the vehicle of the embodiment of neshamah and the Spirit of the Messiah, and it is our offering to God (El). In the midst of doing so, however, we need to recognize and realize our true identity, the supernal or heavenly soul in us, our holy neshamah – our divine or enlightened nature, which is inseparable from the Messiah, the Anointed of God.

Martha identified with her nefesh, while Mary (or Mirya) identified with her neshamah – so Mary did, indeed, chose the better portion, the inner aspect of our soul that is unified with the Messiah in El Elyon.

There is something that needs to be said about the delusion of lack, the illusion of separation, the ignorance that dominates this world. Again and again this ignorance would have us believe that others are “better off” than us, or somehow “have it easier” than us. As an example, very often a poor person, or person of average means, will believe the wealthy are better off than they are, or have it easier than they do; perhaps on the surface that is true, but on a spiritual level that might not be the case at all. The very first utterance of Adonai Yeshua’s Sermon on the Mount addresses this, when he says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” If you study and contemplate the rest of the Beatitudes it is very interesting, for most of them continue along the same vein, praising those who mourn, the meek, the persecuted, quite the opposite of the view of unenlightened society.

Here we might note that the Magdalene is accounted by various gospels as the inmost disciple of Yeshua Messiah, so much so that that in those gospel we are told some of the men who are also his disciples complain about her nearness to the Master. Did the men who were disciples of the Master have a better advantage on a spiritual level than the women who were his disciples – did anyone have better advantage than anyone else, or were all received in love just the same, and loved by the Lord according to their desire and capacity to receive light and love?

Here I will share an open secret with you. The divisiveness that enters with Leah and Rachel, and the two concubines, and the envy and jealousy, and so on, between their children, it is all rooted in this way of thinking. In fact, understanding concubines as klippah of the Shekinah, interior and exterior, they may be seen as distortions of the flow of the Holy Light and Spirit that come from this unloving and uncompassionate way of thinking.

Seeking an advantage over others, or believing others have an advantage over us, stems from a delusion of lack – it’s the same ignorance.

From the perspective of neshamah and heaven, and God, this is not true!

In a word, this way of thinking is selfish, self-centered, in a woman, or a man.

It is our self-grasping that creates the division in ourselves, and between one another.

As we know, this tendency of self-grasping, self-cherishing, is very strong in us – it is a powerful poison. In the Way of Transformation, though, we take this poison to make an antidote; hence, the teaching of enlightened selfishness, and the generation of spiritual self-worth, or divine pride. If we must grasp at a self, then let us grasp at an enlightened self, the Christ Self, and if we must be selfish, let us consider what enlightened selfishness is, and enact it!

“Enlightened selfishness” is this: The more successful and happy others are around you, the more successful and happy you will be; thus, you have very good reason to seek to bring about the success and happiness of others, as much as your success and happiness – for it is your own greater success and happiness.

Interestingly enough, when we truly know and understand this we experience self-transcendence, or selflessness!

This corresponds with the realization of nefesh and ruach, reaching into neshamah; and it corresponds with the invocation of an influx from the Supernals through the Six (Tiferet) and Malkut.

Here the Mother Spirit inclines me to close for today – it is enough.

Blessing to you from El Shaddai; Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Phillip
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#9 Postby Phillip » Fri Jan 18, 2013 9:00 am

Psalm 133

A song of ascents. Of David.
1 How good and pleasant it is
when God’s people live together in unity!
2 It is like precious oil poured on the head,
running down on the beard,
running down on Aaron’s beard,
down on the collar of his robe.
3 It is as if the dew of Hermon
were falling on Mount Zion.
For there the LORD bestows his blessing,
even life forevermore.


I probably quote this psalm too much, but then, Elder Gideon has mentioned to me that it has traditionally been the core psalm of the Templar order, so I have some justification in my obsession. But I hear this psalm strongly here. I am drawn to the moment of the upper room, and the influx of supernal light and the laying on of hands, mystic word and radiant holy breath that was capable of being transmitted at this moment, and was not capable of being transmitted previously. Something of Yeshua’s death acted as ransom, we have learned in other contemplations, to bring to cessation the obstructions preventing this transmission. It sounds as though at least one of these obstructions, or the core result of the obstructions, was this divisiveness, this competition, this inability to be together in and of ONE ACCORD. Something about Yeshua’s death brought them together in one accord, it seems, unconcerned of place, role or any other such notions, but in love of their master, and in their prayers and contrition and repentance, they perhaps were able to come together and be of one accord.

Similarly, Jacob’s sons seem to experience a lower grade of this, which allow Jacob to impart his various blessings to his sons. They set aside their contentions and lived and acted of one accord, at least for that moment, long enough for the transmission to be imparted.

There is something mysterious in this in examining these blessings and the nature of the fullness of the realization as it is described in tradition, in that the apparent tension between difference, distinction, individuality, and unity, connectedness and empathy is resolved, or generates an energetic center. I believe it is quite possible to be fully oneself, individual unique, and potent in one’s own right, and yet not be threatened by the wonder, potency, and uniqueness of another. In fact, I believe the difficulties arise when one feels disconnected from this sense of one’s intrinsic potency, the value and power of one’s uniqueness, not an egoistic, self-centered obsession, but the knowledge that God has made us, and we are different and distinct for a purpose, and that purpose is service and giving to our fellow human beings. In this perhaps, too, we can allow ourselves to recognize and be helped by the potencies and abilities of others, and not be threatened by it. I am hearing something of the teachings here on the place of unity implied by the recent teachings in Shabbat discourse on the place of union between we as we are in ourselves and we as we are in God. If that is in accord within me, will I not be willing to be in accord with those around me? Will I not seek it?

I believe this psalm holds a powerful esoteric teaching, especially when contemplating how the most esoteric influxes of light and teaching might be invoked. I think that if we wish to invoke and see greater and more powerful influxes of light and receive more esoteric teachings, and invoke greater potencies within ourselves, it is a psalm that teaches us how. But as you say clearly in your post here, it is not a matter of individual effort in separation from a whole, but the individual effort in unity, for unity and from unity with the whole. According to this psalm, these influxes are not invoked by individual effort in divisiveness, in competition or in conflict, but in the effort to cultivate unity, connectedness, love. I wonder if this psalm goes so far to say that this effort IN ITSELF invokes greater influxes of shefa and ruhaniot, more esoteric teachings and light power?

May the Lord inspire and help us to cultivate righteousness in our hearts and minds, strengthen us in love, and empower us with compassion. Amen.
Phillip

Tau Malachi
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Shekinah, Community of Israel, Love & Unity

#10 Postby Tau Malachi » Fri Jan 18, 2013 12:56 pm

Greetings and blessings in the Holy Light of the Messiah!

I understand your obsession with this psalm dear brother, it is a lovely psalm and quite esoteric.

“How very good and peasant it is when kindred live together in unity!” Indeed! There is peace and joy, and fulfillment, and the Shekinah of Yahweh will rest upon them, the Spirit of Yahweh indwelling them. Hallelu Yah! Praise the Lord!

“Yahweh is One and His Name is One”
(Zechariah 14:9). Thus, if we wish to draw near to Yahweh, and wish the Shekinah of Yahweh, the Name of Yahweh, to rest upon us, and we wish to receive the Spirit of Yahweh, the Spirit of the Messiah, then we must also be one, unified in ourselves and unified with one another, one Living Body of the Messiah and Yahweh Elohim.

“One,” Achad, equals 13, “love,” Ahava,” equals 13, and the fruition of love is unity, oneness; and so the Lord teaches us, saying, “Love one another as I have loved you.”

Look and see, and understand! The Sun of God and twelve holy apostles, the Apostle of the apostle and twelve holy apostles, total 13, Ahava, Achad.

If there is Ahava, love, and through Ahava the realization of Achad, unity, together they equal 26, the number of the Great Name of Yahweh; in this we may contemplate the Blessed Name of Yeshua, “Yahweh delivers.” Yahweh delivers when the Community of Israel lives together in unity, loving one another; when there is discord and divisiveness, though, Yahweh manifests as Elohim, and Yahweh and Elohim are divided, and so the Holy Shekinah, Malkut, is manifest in Judgment rather than Mercy.

As we know, Malkut, Shekinah, is called Community of Israel, and therefore this play of Mercy and Judgment is not separate and apart from the Community, but rather the balance of Mercy and Judgment is within the Community itself, if living together in unity and love, there is Mercy, and if in discord and divisiveness there is Judgment; and we may say that love and unity are Mercy, discord and divisiveness are Judgment. When we love one another, and live together in unity, peace, so the Holy Shekinah rests upon us in Benevolence, Mercy, and pours out all blessings upon us, the fullness of her shefa and ruhaniyot.

In this light we might consider the teaching of St. James: “So speak and so act as those who are to be judged by the law of liberty [love]. For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment” (James 2:12-13). Indeed, if we speak in Mercy and enact Mercy – love and unity, so we experience Mercy; but if we act in Judgment – divisiveness and discord, so we experience Judgment.

If we look into the entire saga of the children of Israel it is all about the generation of the Community of Israel in love and unity, peace, and so the manifestation of the Holy Shekinah in Mercy in full glory and power – full adornment, as Queen of Shabbat and Queen of Heaven.

Here we may say that the Holy Mother is Queen of Heaven, the Mother of the Sun of Heaven, and the Holy Bride is the Queen of Shabbat, Consort of the Lord of the Shabbat; and we may say that they love one another with a perfect love, and that they abide in unity in the Messiah – one Holy Shekinah of the Messiah, Supernal Shekinah (Asherah).

As we know, until the coming of the Messiah, and the generation of the spiritual Community of Israel with him – the Community of the Spiritual Elect, the fullness of the Holy Shekinah was not manifest, Malkut would “reach and not reach,” but with the appearance of the Messiah, Malkut was able to reach in full, and so transmit the fullness of her shefa and ruhaniyot, the Supernal Influx. This transpires at the Pentecost, when the Risen Messiah has opened the way of the Great Ascension for all who wish to follow in the Way. In the center of the matrix of the sacred circle in the upper room was the Mother and Bride as one Living Presence – the Living Ark of Covenant, and the Supernal Influx came upon them, raying out to all who were present in the upper room, tongues of fire descending upon all (Kol). It is this that completes the ordination and consecration of the holy apostles, and from this they are set into motion, moved by the Holy Spirit to preach the Gospel and take up their spiritual labor as co-redeemers, co-saviors, the spiritual powers of the twelve saviors being actualized and realized in them.

At various times throughout the saga of the children of Israel, such as the gathering of Jacob’s sons for the imparting of blessings, the children of Israel, Community of Israel, was gathered in a modicum of love and unity, or peace, and the Holy Shekinah came upon them, and Malkut reached in part, though not in full, and we may say that from one time to another a greater love and unity was realized, an evolution of the Community of Israel, until that day that, at last, when the fullness of love and unity, or peace, was manifest in the upper room. As you have said dear brother, that peace came through a complete self-offering in love, the rite of ransom putting an end to discord and divisiveness. As we know, all of the holy apostles, and many of their disciples, engaged in this full self-offering, participating in the rite of ransom, for such is the very nature of love, and the way of unification.

The rite of ransom is not, in truth, the idea that archonic and demonic forces must be “paid” to “release hostages.” Instead it is this: it is perfect love, the desire for the fulfillment of all, the salvation of all – universal salvation. In this action there is the desire for the deliverance and salvation of all living spirits and souls, including archons and demons – klippot; hence, a desire for the happiness of all beings!

“Ransom” is simply a human term to point at this mystery, that in love we are willing to give our good, our light, our energy, for the enlightenment and liberation of others, understanding the Sacred Unity underlying all, understanding that we are completely interdependent and interconnected with all living spirits and souls. Indeed, and it implies something more, that in giving our good, our light, our energy, we are willing to take on the sorrow and suffering of others, the negative energy of others, in exchange; hence, willing to take on the karma of others as our own, helping to pacify, enrich, subjugate and transform klippot. Faith and love in the Messiah empowers us in this Divine Action, to release and retain sin, or negative karma. This very essence of how this is done on an energetic level is taught in Giving and Receiving Meditation, a practice known to all initiates of our lineage and tradition.

Now as we know, from the First Coming to the Second Coming there is an ongoing evolution of the Community of Israel, and so there is a greater outpouring of the Spirit of Yahweh, the Spirit of the Messiah, and a greater outpouring of the shefa and ruhaniyot of the Holy Shekinah, Malkut; and with this there is an ongoing labor of the rite of ransom, a self-offering in love for the enlightenment and liberation of all. The greater the love in Community, the Living Body of the Messiah, and the greater the unification in mind, heart and life of the members composing this Holy Body, the greater the embodiment of the Spirit of the Messiah and the greater the influx of the Supernal Shekinah; with this comes new teachings and new revelations of God, and all manner of blessings.

Consider this teaching from St. James: “Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. In fulfillment of his own purpose he gave us birth by the Word of Truth, so that we would become a kind of first fruits of his creatures” (1:17-18).

Listen and hear, and understand! The very nature of who we are in God, our Father, our Mother, is generous acts of giving, or self-offering, and along with all spiritual gifts, so this love comes from the Spirit of God, and from our supernal or heavenly soul; it is innate to our divine or enlightened nature. If we join who we are in ourselves with who we are in God, we will experience this love, and it will be our joy and fulfillment – such generosity will be no sacrifice at all, it will be our good pleasure.

Here we may share an open secret. Love and unity are the foundation of the kingdom of heaven, and therefore, if we have this love and unity, the kingdom of heaven is within us. When Gnostic Scriptures speak of the kingdom of heaven within they are speaking of love and peace, and the indwelling Messiah.

As perhaps you might imagine, the greater the manifestation of the Community of Israel, or Living Body, in love and unity, or peace, the greater the manifestation of the kingdom of heaven on earth here and now; our aspiration for the kingdom of heaven is not just in the afterlife, but rather in this very life as we embody the Spirit of the Messiah, Ruach Yahweh.

Understanding unity as peace, so perhaps this gives another line of contemplation of the commitment of Templar initiates to “bring peace”; hence, to facilitate unification, or the awareness of Sacred Unity.

In closing, perhaps we might remember the name of the City of God, Jerusalem, which means "God's Peace."

“It is like the dew of Hermon, which falls on the mountains of Zion. For there Yahweh ordained his blessing, life forever more.”

Yahweh Shalom!
Tau Malachi

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#11 Postby Yonah » Sat Jan 19, 2013 11:03 am

Greetings!

What a beautiful discussion.

I'm intrigued because I was just contemplating in my daily practice and thinking on what Ma would have for discourse tomorrow on Shabbat. The theme that came to mind is Unity. It's always awe inspiring how Ma brings what we need when we need it. As I was thinking about what Unity means, I logged into the forums and found this thread.

The discussion on the evolution of the community of Israel immediately made me think of the phrase from Zohar: "at first did not endure, already later enduring". We know that the Israelites had their ups and downs in community and we also know that with the coming of Messiah, the first covenant was transformed into the new covenant. As we contemplate the second coming... we think of an even greater covenant.

All of this points to the idea that community is always changing and even as it appears to not endure (people pass away, groups separate, etc) a new incarnation of the community is born with a stronger Ahava and even stronger sense of Achad. So, the community will indead endure and as we focus on love and being one in unity... we will "already later be enduring"!

The Gospel of the Second Coming is so powerful. I find great excitement and myself and my friends as we continue on this journey.

Thank you!!!
Shalom, Yonah
Shalom,
Yonah
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Seventh Direction

#12 Postby Elder Gideon » Mon Jan 21, 2013 5:01 am

Greetings!

The Holy Mother holds the fullness of the Shekinah from the outset, and that fullness of the Holy Shekinah passes to the Bride when she enters into sacred marriage with the Son, Yeshua Messiah, and specifically in the union of the Magdalene with Hayyah Yeshua, the Risen Messiah, becoming the Apostle of the apostles.


Throughout the layers of this thread, I'm hearing how our lineage speaks in such a dynamic way of the Divine Feminine with examples grounded in orthodox scriptures. Just last night in skype, a large portion of this very topic was our text unfolding the many facets of the Gospel of the Second Coming. I try to never forget the awe and wonder I feel for these rare and unbelievable teachings by practicing gratitude to even hear them. This conversation of the Holy Mother and Holy Bride, who each hold the place of the Shekinah Above and Shekinah Below, drew out an insight spoken in community recently which I hope contributes to this ongoing conversation the Divine Feminine.

When we understand that between Leah, Jacob, Rachel, and Mother Mary, Yeshua, and Lady Mary, we're actually contemplating the respective emanations Binah, Tiferet, and Malkut, then what is meant by the six directions of Tiferet asks new questions of the intersecting center of these flickering between Binah and Malkut. What was recently taught, and what I differently heard as for the first time, was that Malkut is the seventh direction manifest as an I-thought and Binah is the seventh direction manifest without an I-thought. This further elaborated in whole new esoteric detail Yeshua's teaching to Nicodemus (John 3) how one is born from above. Being born into this world is with an I-thought; being born from above this world is without an I-thought.

By suggesting that the I-thought, the seventh direction manifest through Malkut, is personified by Lady Mirya then changes how I've heard her story of descent as our story. Among so many layers in her legends of our oral tradition, her ascent also maps our journey into the seventh direction without an I-thought manifest through Binah. That Our Lady runs and returns, flickering between these aspects of the seventh direction consciously, suggests so many other nuances of how our teachings are pointing to these phenomena of "I" manifest in nefesh and neshamah. Perhaps this might inspire greater detail of Second Coming personified by these flickering aspects of the seventh direction.

Gratefully,

Elder Gideon+

Brooke

#13 Postby Brooke » Mon Jan 21, 2013 11:00 am

Shalom!

Thanks for this contemplation and these questions, Elder Gideon. It inspired my own contemplation about consciousness as it changes and flickers from one grade of awareness to another in the running and returning.

When we return from Binah, where there is no I-thought, it’s important that we integrate as much as possible of that experience into our experience or existence in Malkut. But we also take something of our experience of Malkut with us to Binah where we transform and integrate klippot and ego into light. This constant moving back and forth, flickering of consciousness, would appear to be the beginning of transformation. This movement manifests as being “born again” as we most truly are, as we already exist in the Light which wears us.

This, in turn, is the Second Coming on an individual level. But then we’re called upon to extend this to others since there is no “salvation” without the transformation and uplifting of all Divine Sparks / Beings. While the Holy Spirit worked through Yeshua Messiah and Kallah Messiah to manifest the First Coming, the Second Coming is the gift of the Holy Shekinah moving among every one of us here on earth. Through Yeshua Messiah and Kallah Messiah the door was opened, but the exoteric church only accepted Yeshua, making it impossible for the Second Coming to take place. But a fire was lit some 2,000 years ago, and the Holy Spirit (both the Upper and Lower Shekinah) has been tending it ever since waiting for acceptance of the feminine.

The Sophian tradition teaches us to value the feminine, which is necessary for the manifestation of the Second Coming. When we learn, on a larger collective, to value the feminine as well as the masculine, we are better prepared to accept and “gnow” God the Mother. Valuing the feminine is also about acceptance of the whole and God beyond preconceptions. It would seem that we cannot truly know God until we are able to accept the masculine and feminine aspects of ourselves, and then we are free to know the fullness of God as both Father and Mother. Running and returning from Binah to Malkut is about integrating the supernal and the earthly manifestations of the feminine (along with the masculine) into one who is truly Human. Then, and only then, is the Second Coming possible.

This is one contemplation, and new ones began to arise for me as I wrote this one :) . I will have to pray about this, and see what else I am hearing because I agree that we should not forget the wonder and awe we feel when reading and discussing these teachings. I look forward to reading what others post here.

May All Beings Be Blessed to Remember the Masculine and Feminine within Themselves and God.

Brooke

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The Great Vision & Wisdom of Ain

#14 Postby Tau Malachi » Tue Jan 22, 2013 10:59 am

Grace and peace to you from Yahweh Elohim, Shaddai, and from Yeshua Messiah!

That is a delightful insight Elder Gideon and there is something more to be shared given this contemplation of Ani-Ain, self and no self, I-thought and no I-thought.

With regard to what you have shared we may consider the arising of the Great Vision of Melchizedek as the generation of the Sefirot and Olamot. As we know, the Supernals are a unity, inseparable from one another, and more than a unity they are a singularity. Thus, Binah corresponds with the pure radiant awareness, or the Clear Light pervading infinite space, within which is the potential of the primordial elements of consciousness, all concealed in this singularity. This is the most subtle and sublime aspect of consciousness, the primordial foundation or ground of all (Kol), and it is likened to the experience of union with the light of a crystal clear predawn sky. Abiding in this Clear Light Union, there is the experience of Ain, no self, no I-thought, just pure radiant awareness, pure beingness, and it is from this that the Great Vision arises. First there is an arising of the primordial elements of consciousness in their innate purity as sound-vibration, and this corresponds with Da’at, and from this five essential lights appear, which give rise to rays, geometrical patterns of light, light forms and light realms, and all manner of light beings within them; this corresponds with the Six, or the directions of the sacred circle, and the entire radiant display that appears, the manifestation of this energetic arising, corresponds with Malkut. This is an arising of the sacred circle, or all reality, in pure vision, free from self-grasping, attachment and aversion – no I-thought, and therefore it is an experience of Sacred Unity, one’s mind, consciousness or soul completely inseparable from the radiant or magical display that appears; in a manner of speaking, this Pleroma of Light is within one’s being and one’s being is within this Pleroma of Light.

This Great Vision of the primordial elements of consciousness arising in their innate purity, in Pure Radiant Awareness, or Non-dual Gnostic Awareness, corresponds with Atzilut, and the primordial elements of consciousness in their potential, concealed in a singularity before arising, corresponds with Adam Kadmon.

Here we can share and open secret. The Clear Light Foundation corresponds with the Virgin Mother, the Virgin of Light, and the Presence of Awareness corresponds with the Son, and the entire energetic or radiant display corresponds with the Holy Bride, or Daughter; the essence and nature of the Mother and Daughter are the same, Clear Light, and in the experience of pure vision in Ain, no self, no I-thought, Mother and Daughter Clear Light arise in unity, an are One (Achad).

This Great Vision is the experience of the Sacred Unity underlying all, the Supernal and Primordial Universe – Realm of Yichud, the Pleroma of Light, and as an experience of Sacred Unity, so it is an experience of Unconditional Love, or Boundless Compassion; there is no mistaking this experience for one in impure vision, for with this experience there is a Supernal Influx and a radical transformation of consciousness, or radical spiritual conversion – the generation of the Sacred Heart.

If and when this Great Vision arises as an experience of pure vision in Ain (no self, no I-thought) it corresponds with the realization of Eheieh, the Divine I Am, or I Shall Be; there is only the Holy One of Being (the Bornless One), there is no “other.”

If and when this Great Vision arises as an experience of impure vision in Ani (self, I-thought), whether subtle or gross, so there is an arising in the illusion of separation, more or less, and there is self-grasping, attachment and aversion, and instead of the vision of the Realm or Yichud, a vision of the Realm of Perud arises, whether corresponding with the level of Beriyah, Yetzirah or Asiyah. If this impurity is subtle, then the vision arising will correspond with Beriyah, and if it is stronger, then the vision arising will correspond with Yetzirah, but if manifest full force, in complete ignorance, then the vision arising will correspond with Asiyah, the karmic vision, or vision of ignorance, of most ordinary souls in incarnation.

These are four different grades of the experience of Malkut, or the sacred circle, and as perhaps you might imagine, there are countless gradations within these four grades.

Basically speaking, Malkut, or the sacred circle, corresponds with our experience and perception of reality, and the Divine, whether in incarnation, or waking consciousness, sleep and dream, or the in-betweens of the afterlife; it is the radiant or magical display of consciousness we experience at any given moment, in any dimension of consciousness, and whether peaceful, blissful or wrathful – in Mercy, Compassion or Judgment, depends entirely upon our state of mind, the sense of self or I-thought that arises, and the play of self-grasping, attachment and aversion. As we know very well in our experience, self-grasping, attachment and aversion are founded upon the sense of self or I-thought that arises, which generates the illusion of separation and distorts our perception of the reality of our experience and the Divine, more or less, so that generally speaking, we do not perceive Reality as It Is, or God as God Is, but rather our perceptions are distorted, or obstructed, by our attachments and aversions (desires and fears), and all manner of preconceptions, preconditions and expectations. In truth, in order to look and see, and listen and hear, and know Reality as It Is, and God as God Is, Ani must become Ain, the self, the I-thought, must disappear; for only then are we free from self-grasping, attachment and aversion to look and see, and listen and hear, in purity, or clarity.

The arising of I-thought is the root of our karmic vision, and based upon it, so all manner of preconceptions, preconditions and expectations form, whether positive or negative; based upon the I-thought that arises, there is who and what we think we are, what we think we know, what we think Reality Is, and who and what we think God Is – and all of this filters what we are able to look and see, and listen and hear. Thus, we look, but do not see, and we listen, but do not hear – there is constantly an addition of the unreal to what we see and hear, and therefore our knowledge and understanding of Reality and God is more or less distorted, partial and incomplete.

This is very well reflected in the Holy Scriptures from the Old Testament to the New Testament, for they are, in truth, one and the same continuum of Divine Revelation and Light Transmission, and they are filled with deep knowledge, understanding and wisdom of creation and God, and yet, we can also see great shadows of ignorance in them, great distortions in the knowledge and understanding of creation and God, or Reality and the Divine – often there is a partial and incomplete knowledge and understanding recorded in them. This can be so evident that, at times, some would assert that the God of the Old Testament and God of the New Testament are two different Gods, as though the God of the Old Testament is false, and the God on the New Testament is the “True God.” The truth is, however, that the Old and New Testaments are both the revelation of the One True God, the difference between them is not in the Holy One, or the Holy Shekinah, but rather in those who are looking and seeing, and listening and hearing, the Divine Revelation, or the Living Word and Wisdom.

This again becomes very evident between the knowledge and understanding of the Gospel in the First Coming, and the knowledge and understanding of the Gospel in the Second Coming; in effect, if we look into mainstream Christianity, the gospel preached is as primitive, limited and distorted in comparison to the Gospel of the Second Coming, as the Old Testament is to the New Testament – so much so that some might think that the Gospel of the Second Coming is the revelation of another Christ and God, although it most certainly is not!

The difference between the Gospel of the First Coming and the Gospel of the Second Coming is not in Christ and God, the True Light, but rather, it is in those who receive the Holy Gospel, and who receive the Christ-Spirit, and in their capacity to look and see, listen and hear, and know the Lord, Adonai. The truth is, although we may speak of an ongoing revelation of the Gospel, or the revelation of a “New Gospel,” it is one and the same Holy Gospel – it is the difference of the Gospel heard in the illusion of separation, or ignorance, more or less, and the Gospel heard in the experience of conscious union, True Gnosis (or Da’at).

In this regard, just as we can speak of the arising of the Great Vision in purity and impurity, so also we can speak of the hearing of the Gospel in purity or impurity; and we may say this, to listen and hear the Gospel in purity requires the experience of the Great Vision in purity – the “Voice of the Lord” and the “Vision of the Lord” go hand-in-hand together, so that what we “see” and what we “hear” are inseparable, forming one Habad, one wisdom, understanding and knowledge.

If you listen and hear the Gospel, the Living Word, in the illusion of separation that is one thing, but if in and experience of conscious union, it is another; the greater the nearness to the Mother and Child, the greater the knowledge and understanding of the Gospel, and in the experience of union (Sacred Unity), so there is the most intimate Habad, Habad of Atzilut.

Regarding the sacred circle, the manifestation of the sacred circle corresponds with Malkut; hence, all the directions joined as one Living Presence and Power. As we know, Tiferet and Yesod, Hesed and Gevurah, and Netzach and Hod, corresponds with the six directions, east-west, south-north, and heights-depth, respectively, and the seventh direction, which is the center of the sacred circle, and which is within us, corresponds with Da’at; Da’at-Keter representing the play of Ani-Ain, self and no self. If and when the sacred circle is manifest in the Wisdom of Ain, No-thingness, so it is manifest in pure vision, and in full glory and power, and corresponds with seeing Reality as It Is and God as God Is, but if manifest in the arising of Ani, so it is manifest, more or less, in impure vision, and the Divine Powers of the sacred circle are restricted or diminished.

The sacred circle manifest in pure vision corresponds with the manifestation of the Holy Shekinah in Abundant Mercy, while the manifestation of the sacred circle in impure vision corresponds with the Holy Shekinah Manifest in Simple Mercy (Compassion), and if manifest in significant impurity, then it corresponds with the Holy Shekinah manifest in Judgment.

Here we may share an open secret that you have intuited Elder Gideon. When the sacred circle is manifest in the Wisdom of Ain, so the Mother and Daughter, or Upper and Lower Shekinah are united, the Holy Shekinah manifesting in her full glory and power; hence, the manifestation of the Divine Powers becomes an influx of the Supernal Light. If and when manifest in the arising of Ani, then more or less there is a division or separation between the Mother and Daughter, and the power of the Son, the Presence of Awareness, is diminished.

In terms of the manifestation of the sacred circle in pure vision, and the manifestation of the Holy Shekinah in full glory and power, it is in the teaching of Yeshua Messiah, “I do what I see my Father doing,” and, “I can do nothing on my own. As I hear, I judge; and my judgment is just, because I seek not to do my own will but the will of him who sent me” (John 5:30).

Here we may share something more. As I’ve shared above, generally speaking, Ani, the sense of self or I-thought, is the root of karmic vision, and it is the cause of self-grasping, attachment and aversion; in the ordinary individual this is completely true. Yet, as indicated in the teachings of the Master, it is entirely possible for Ani to arise in the Wisdom of Ain, which is to say free from self-grasping and self-will, and attachment and aversion; hence, the Self that is No Self – the Christ Self, as it were. If the innate emptiness of self is known and understood, then whether there is an arising of self or no self it is the same, and is Ain. This corresponds with the realization of the Non-dual Truth (Amet), and the full realization of Eheieh, the Divine I Am.

Now joined with this we may share a teaching from our oral tradition concerning the Holy Bride and sacred circle. As we know, when the Magdalene first comes to Adonai Yeshua it is said that there are seven demons in her, and so he exorcises the demons from her, and then has two of his disciples baptize her, and he takes her out into the wilderness to share the outer, inner and secret Gospel with her, and to anoint her with the Holy Spirit, calling her to be his Shekinah Consort. According to one teaching of the oral tradition, these seven demons correspond with klippot of the seven directions of the sacred circle, and the exorcism of the Holy Bride and her baptism are the purification of these klippot so that she can look and see the sacred circle and the Messiah in pure vision, and so hear the Holy Gospel in pure voice.

As we know, in the tradition first there is baptism, and then there is anointing, and baptism corresponds with the purification of Ani, and the release of self-grasping, attachment and aversion, and the anointing corresponds with the arising of Ani in the Wisdom of Ain, or the recognition of creation and God in the Wisdom of Ain. Thus, of one who is born from above, or reborn of the Spirit (Anointing), Adonai Yeshua teaches us, saying, “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:8). This describes very well one who has the Wisdom of Ain, No-Thingness, or the Self that is No Self.

Listen and hear, and understand! A man, or a woman, grasping at name and form, and personal history, this is Ani manifest in great impurity, bound upon in the vision of ignorance, and so there is divisiveness in the sacred circle of life; but if the emptiness of Ani is recognized, Ani being purified through the Wisdom of Ain, and there is cleaving to fully evolved and enlightened being – the Messiah, then Ani is redeemed and the sacred circle of life is manifest in unity. Such a soul as this has come from above, or has descended as a Sun of the Human One (Seth) from the kingdom of heaven – Supernal Malkut.

Here we may say that when this recognition becomes realized and embodied, so that soul “sits in the Mother’s lap as her Holy Child,” whether a woman or a man just the same they are enthroned upon the Virgin Mother, the Mother and Daughter being united in them – they are a Sun of Heaven in This World, and in the World-To-Come.

In this, perhaps, we may gain insight into the unification of the Upper and Lower Shekinah – the manifestation of one Holy Shekinah in the Messiah, the Anointed of God.

In terms of one who comes from above, or from heaven, this gnosis corresponds with the Great Vision – hearing and seeing the Light Continuum from which all emanates, in which all abides, and into which all returns or reintegrates.

In closing we can speak another open secret. In esoteric gospels, or “Gnostic Gospels,” we are taught that Messiah Yeshua was a pure emanation, and so is anyone who enters into the experience of the Great Vision and embodies this True Gnosis, the Habad of Atzilut.

O Holy One, our Father, our Mother, we praise and bless Your Name, and we pray, please bless and empower us with Your Wisdom, the Wisdom of Ain. Amen.

Yahweh Shalom!
Tau Malachi

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Baptism of Water and Fire

#15 Postby Elder Sarah » Tue Jan 22, 2013 1:02 pm

Shalom,

Praise the Holy Spirit for her dance this day!

In this most beautiful sharing the following stands two statements stand out,

Here we may share an open secret that you have intuited Elder Gideon. When the sacred circle is manifest in the Wisdom of Ain, so the Mother and Daughter, or Upper and Lower Shekinah are united, the Holy Shekinah manifesting in her full glory and power; hence, the manifestation of the Divine Powers becomes an influx of the Supernal Light. If and when manifest in the arising of Ani, then more or less there is a division or separation between the Mother and Daughter, and the power of the Son, the Presence of Awareness, is diminished.”
And…

“As we know, in the tradition first there is baptism, and then there is anointing, and baptism corresponds with the purification of Ani, and the release of self-grasping, attachment and aversion, and the anointing corresponds with the arising of Ani in the Wisdom of Ain, or the recognition of creation and God in the Wisdom of Ain. Thus, of one who is born from above, or reborn of the Spirit (Anointing), Adonai Yeshua teaches us, saying, “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3). This describes very well one who has the Wisdom of Ain, No-Thingness, or the Self that is No Self.”

In drawing off what has been shared, and looking further into the legends of the Bride I am astonished by the picture being painted here. We hear, while The Bride is in Babylon, the Spirit of John the Baptist appears to her. This appearance happens at the same time Yeshua is being Baptized. The Bride, listen and hears the message of the messenger and immediately returns to the Holy Land. When she arrives, and meets her Beloved, the seven demons are banished from her and she is taken to be baptized.

It stands out that Yeshua is Baptized first, then there is this banishing of seven demons, as has been shared, the purification of the seven directions, then The Bride is Baptized. I heard above that we can hear The Son as awareness and The Bride as the radiant display of all that appears, or energy. In this way can we hear that “Awareness” is first Baptized and then through the purification of “Energy”, hence a union of Daughter and Mother, “Energy” is then Baptized?

This brings to mind where John the Baptist says, in the Gospel of John, “I came baptizing with water for this reason; that he might be revealed to Israel.”

I am hearing him hint to the revelation of Yeshua to the Bride. We know there is a Baptism of water and of fire, can we relate “water” with the baptism of awareness and ‘fire’ with the baptism of energy?

This day, may the Radiant Display of All that Appears become Aware!
Shalom,
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Baptism of Water & Fire...

#16 Postby Tau Malachi » Wed Jan 23, 2013 4:19 pm

Grace and peace to you in Hayyah Yeshua!

The baptism is spoken of in a numbers of ways in canonical gospels, as water and fire, water and Spirit, and in one gospel a threefold baptism is spoken about, water, fire and the Spirit; in those of speak of the baptism as twofold, water and fire, or water and Spirit, we may understand “fire” and “Spirit” as synonymous, for the Holy Spirit is a Fiery Intelligence. This is revealed in the Pentecost, when the full influx of the Holy Spirit comes upon the apostles as “tongues of fire.”

In terms of water and fire, or water and Spirit, let us remember that the word for “heavens” in Hebrew is Shamaim, and as the spelling of this word indicates, the kingdom of heaven is composed of water and fire; so to be born from above, from heaven, we are born of water and fire, water and the Spirit.

We might also recall that the Hebrew word for our heavenly or supernal soul, neshamah, also has Shin and Mem in it, the Mother Letters corresponding with fire and water, respectively. Thus, to be baptized with water and fire, or water and the Spirit, can be understood as an opening of the way for the reception and embodiment of our holy neshamah, which corresponds with who we are in heaven and in God.

Who we are in heaven and in God, and who we are on earth and in ourselves, are joined through baptism; and this unified self, soul, is who arises from the living waters having received the Spirit of the Messiah, and is the new person we are in the Messiah – the Divine Life is living as this person of light, whether we are a woman or a man just the same.

Regarding awareness and energy, or intelligence and speech, these correspond with ruach and nefesh, respectively, and so with the Groom and Bride, respectively. The baptism with water corresponds with the purification of nefesh, energy or speech, and the baptism of fire, or the Spirit, corresponds with the purification of ruach, awareness or intelligence, and it is through this that the influence of our neshamah enters into incarnation and becomes embodied.

In terms of the aspects of our soul, the Mother corresponds with our neshamah, the Son with our ruach, and the Bride with our nefesh; in this we may understand a unification of the feminine and masculine in each and every one of us, woman or man alike, just the same.

We all receive the same baptism and the same anointing, and through it the Holy Spirit is joined with our soul, and the Messiah indwells us, and through the Messiah and Holy Spirit, we are gifted with our neshamah, our heavenly or supernal soul; such is our enlightenment in the Messiah, and it is how we are established in the Living Body. If we receive the Spirit of the Messiah, and our holy neshamah, naturally we will labor to love one another, and seek to abide together in peace, unity, for that is the expression of the Spirit of God and neshamah in us; hence, we will orient our awareness and energy, or ruach and nefesh, to the Spirit of God and our neshamah.

As we know, Yeshua and Mirya were soul mates, which is to say that they shared one and the same neshamah, though each embodied a unique and individual ruach and nefesh; thus, between them was the fullness of the holy neshamah as a man and as a woman, the ruach and nefesh of them both becoming oriented to their neshamah and the Spirit of God (Ruach Elohim). In this, perhaps, we may understand that as Yeshua awakened, embodying neshamah, and drawing upon hayyah and yechidah, and receiving Spirit of God, so Mirya was deeply stirred and began to awaken, and swiftly responded, seeking her beloved, seeking herself. Thus, when Adonai Yeshua was baptized and anointed, so Mirya had this vision, this call, and was established in her call, and she went to him.

In terms of the order of the awakening of our soul, first, through Divine Grace, there must be a generation of the presence of awareness (Groom), and then that Awareness needs to be joined with energy (Bride), and our energy will then be directed and manifest with awareness, no longer unconscious, no longer in ignorance. In this union of awareness and energy, so we are able to recognize and realize our Divine or Enlightened Nature (Mother), and this is the realization or enlightenment of our soul, our being.

The realization of our soul requires awareness and energy; hence, the play of Light Transmission.

Awareness alone is not enough, there must be energy; and likewise, energy alone is not enough, there must be awareness – these two together. If there is an intimate relationship we truly need in this life, it is this!

The union of awareness and energy is essential, for in a lack of awareness there is divisiveness in ourselves, and in our lives – we are unaware of our energy, and unaware of our life as a radiant display of our energy; likewise, we are unaware of our innate interdependence and interconnection with others in our lives, and our innate connection with the source of our soul, God.

Joined with this, when there is a union of awareness and energy, there is a generation of greater energy, the energy we need for deep prayer and meditation through which we return to God, or reintegrate our soul with the Light Continuum.

God bless you!
Tau Malachi

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Voice and Speech

#17 Postby Elder Gideon » Thu Jan 24, 2013 6:23 am

Shalom!

Many thanks for so clearly furthering principles of parts of soul with partzufim and the Melchizedek transmission. It is astonishing to hear the integration of these threads coming closer and closer together.

I hoped to ask in this same vein of the alternating contexts of Voice and Speech in Kabbalah as they apply to partzufim and parts of soul. One context generally attributes Voice to Binah, Speech to Tiferet. Another I found in Zohar suggests Voice is Tiferet and Speech is Malkut! If I've misunderstood, that the general attribute is consistently true in all of Kabbalah, please correct this. If not, what are mekubalim suggesting in this shift from Binah to Tiferet in regards to Voice and Tiferet and Malkut with regard to Speech?

Gratefully,

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Voice, speech and so on...

#18 Postby Tau Malachi » Thu Jan 24, 2013 10:16 am

Greetings and blessings in the Holy Light of the Messiah!

Yes, the attribute of these terms to the Sefirot can be confusing, but the intended meaning is the same.

Keter corresponds with the silent volition, or will, concealed within and behind, Hokmah corresponds with pure awareness, or non-verbal thought, and Binah corresponds with verbal thought, thoughts arising in mind, then Tiferet is speech and Malkut is action.

“Voice” as used in the Kabbalah can indicate verbal thought, or at times be used to indicate speech; when verbal thought, it is Binah, when speech, it is Tiferet.

“Speech” as used in the Kabbalah can indicate what it would typically mean, communication through speaking, or at times be used to indicate action, or the energetic display of life and reality; when communication through speech as we would normally think of it, Tiferet is speech, when action, or the energetic display, it is Malkut.

There is also another confusing shift that happens, for sometimes Hokmah is called “thought” instead of awareness or mind, and when this is done Binah is called “voice,” indicating thought arising in the mind. By “thought,” though, is meant a subtle essence, not thought or thinking as we would typically conceive of it.

In the midst of this play, from one teaching to another there is also the issue of this process occurring in us, and this process occurring in God, or in the Divine Attributes, and so the context changes. Basically speaking, to understand the intention and meaning of these terms in a given teaching one must consider the context of the teaching and the mysteries that are being revealed; if the context is understood, their attribute in that instance will be clear.

It is also true that mixed metaphor is considered good style in the Kabbalah, and through it subtle mysteries and subtle connections are revealed. As an example, the Mother and Son both being called “voice” indicates a special connection between them, and likewise, the Son and Daughter, or Bride, both being called “speech” indicates a special connection between them. “Voice,” as used, indicates an internal connection, and “speech” an external connection, and if we contemplate the relationship of Mother and Son, and Son and Bride, we may gain some sense of this, some insight into this.

This, however, might be carrying us away from more central threads of our discussion, so I’m inclined to pause here.

Peace be with you!
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Companionship with the Holy Shekinah

#19 Postby Tau Malachi » Thu Jan 24, 2013 11:34 am

Grace and peace to you in Hayyah Yeshua!

There is something more that can be said of “wife” and “handmaiden,” or a proper Shekinah consort versus a “concubine.”

These terms all correspond with Malkut, Shekinah, and Malkut, Shekinah, is the energetic or radiant display of life and reality, individual and collective, and therefore “wife” and “handmaiden” indicate two different manifestations of our energetic or radiant display of life and reality, whether as individuals or collectives. Essentially, life manifest as who we are in ourselves apart from who we are in God, or the inner aspects of our soul, corresponds with the Shekinah manifest as the “handmaiden,” but life manifest with who we are in ourselves joined to who we are in God, or joined to the inner aspects of our soul, corresponds with the Holy Shekinah manifest as the “wife.” Basically speaking, a “wife” is given by God, and corresponds with life lived according to the true will of the soul, the desire of neshamah, but a “handmaiden” corresponds to life lived in self-will, in self-grasping, desire and fear, the bestial desire of nefesh. Naturally, the energetic or radiant display of life and reality will be very different between these two states, the former corresponding with Divine Providence and that latter with the play of fate and fortune, and random chance, in the great conflict of spiritual forces.

Consider what has been said of baptism in this light, for through baptism and anointing we are established in Divine Providence, Divine Grace, and cleaving to the Risen Messiah, reborn from above, so we are uplifted and redeemed, illuminated by the Holy Spirit, and through the Holy Spirit we receive wisdom, understanding and knowledge of the Gospel, and we progress in the Gospel. In this we may say, the Shekinah of the Messiah becomes our “wife,” or “husband,” our constant companion and true life-partner; and while our constant companion, she is also the Mother of us all in the Messiah. Naturally, our experience of life is transformed by this, assuming that we are willing to the dance of the Holy Shekinah, willing a complete and total surrender to Divine Providence, Divine Grace; if we are willing, so the Spirit of the Messiah and Shekinah will take up our person and life, and accomplish the Great Work with, in and through us.

Here we may make another distinction between “wife” and “handmaiden.” If we go down in the living waters, but rising up we do not receive the Anointing, the Spirit, then to us the Shekinah is manifest as the handmaiden, and there is no marriage; if however we rise up and receive the True Anointing, then the Shekinah is our wife, our constant companion, and we are married, untied with her and knowing her intimately!

Now, a woman and man who marry are called “one flesh,” and a woman or man who is united with the Holy Shekinah as their constant companion, that woman or man and the Shekinah are one soul, one spirit; they become the Living Presence, the Living Body of the Messiah.

Look and see, and understand! The entire saga of the generation of the Human One and the Community of Israel is this; full unification, a righteous marriage, with the Holy Shekinah of Yahweh – hence, the coming of the Messiah, the One Anointed with Supernal Light.

If there is an intimate personal relationship we seek, one that will satisfy and fulfill, it is this; certainly so – and a soul joined to the Holy Shekinah is “more than human,” they abide like an angel in heaven.

Here we may speak an open secret. Angels are neither female nor male, though indeed they may assume the appearance of female or male. The same, of course, is true of our holy neshamah, it is neither female nor male, though it can and does incarnate as female or male.

Who and what you are in yourself is female or male, a woman or a man, but who and what you are in God is neither female or male; when you know who and what you are in God, and you join who you are in God with who you are in yourself, the great divided between female and male will end, there will be love and unity, enduring peace. Praise God!

Here we may speak another open secret. In this is the unification of the Upper and Lower Shekinah in us, and likewise, the handmaiden and wife; when we are no longer divided in ourselves, or between one another, and when we are unified with the Holy Shekinah, the Mother and Bride is One (Achad) in us, and the Spiritual Sun, the Human Being of Light, shines from within us.

If we experience this we will realize and know that Yahweh and the Holy Shekinah are One, and in unification with the Holy Shekinah so our soul will be reintegrated with Yahweh, the Light Continuum; hence, the Blessed Name of the Messiah, Yeshua, the Name of Yahweh with the addition of the letter Shin, the letter indicating the unification of the Holy Shekinah, Mother and Bride.

Here we may say that Shin represents the power of the Anointing with Supernal Light, the true Spirit of the Messiah. The Holy Spirit that leads into All Truth (Kol Amet) is in this Anointing.

Whatever it takes to receive and integrate this Anointing is what is good and true, and if we are wise that’s what we will do with this life.

In closing we can say, the Living Presence and Power, the Presence of Awareness and Energy that enlightened and liberates, is in this Anointing.

These were some words the Spirit inclined be to share today.

O Adonai, anoint us and make us worthy of your mysteries; we pray for the outpouring of your anointing upon all. Amen.

Yahweh Shalom!
Tau Malachi

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Brooke

Re: Companionship with the Holy Shekinah

#20 Postby Brooke » Sun Jan 27, 2013 6:10 am

Tau Malachi wrote: Here we may make another distinction between “wife” and “handmaiden.” If we go down in the living waters, but rising up we do not receive the Anointing, the Spirit, then to us the Shekinah is manifest as the handmaiden, and there is no marriage; if however we rise up and receive the True Anointing, then the Shekinah is our wife, our constant companion, and we are married, untied with her and knowing her intimately [/b]


Shabbat Shalom!

Thanks brothers and sisters for carrying on this discussion. I'm sure it's a blessing to many, resonating deeply with us and our thirst for greater understanding.

Praying We May All Fulfill Our Potential in *This Lifetime!


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