Mother Elohim Remembering and Visiting

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Mother Elohim Remembering and Visiting

#1 Postby Elder Gideon » Sun Nov 23, 2014 11:31 am

Shabbat Shalom!

Praise be to our Holy Mother Elohim who remembers and visits us all of our days.

One day he [Elisha visiting the barren, Shunammite woman] came there (2 Kings 4:11). What day is this? Well, as they have established: This day was the holiday of Rosh Hashanah, on which the barren of the world were remembered and on which inhabitants of the world are called to account. [Zohar 2:44b]

Approaching winter solstice, which in our lineage is Feast of the Mother and Child, the Head of the Year (parallel with mysteries of Rosh Hashanah), allows for a contemplation I've been enjoying for some months now from the Zohar of holy women who were barren, praying earnestly for a child. When it is said, Elohim remembered or Elohim visited that holy woman, she conceived and bore a child from her barrenness.

This general context in the Zohar concerns the tenth plague, the death of the firstborn of Egypt; in particular, this context zooms deeply into a mystery around the unnamed Shunammite woman giving flawless hospitality to Elisha, who saw her need and prayed for her barrenness on Rosh Hashanah. She later conceived and bore a son who would grow to become the prophet Habbakuk. Footnoted cross-references of similar miracles healing other holy women's barrenness took me to two points of midrashim (legends) in Talmud:

For a Master has said: On New Year Sarah, Rachel and Hannah were visited (Berakhot 29a).

‘On New Year Sarah, Rachel and Hannah were visited’. Whence do we know this? — R. Eliezer said: We learn it from the two occurrences of the word visiting, and the two occurrences of the word remembering. It is written concerning Rachel, And God remembered Rachel (Genesis 30:22), and it is written concerning Hannah, And the Lord remembered her (I Samuel 1:19), and there is an analogous mention of remembering in connection with New Year, as it is written, a solemn rest, a remembering of the blast of the trumpet (Lev. 23:24). The double mention of visiting [is as follows]. It is written concerning Hannah, For the Lord had visited Hannah (I Samuel 2:21), and it is written concerning Sarah, And the Lord visited Sarah (Rosh Hashanah 10b).

Here then is the mystery into which I'm inquiring. And Elohim remembered, speaks of several foundational mysteries. Elohim is a Divine name for the sefirah Binah, which is also where and how we may contemplate the dual-action of cosmic memory: the structure and stability of realities throughout time as well as what resists and tests anything new. Elohim is also an indivisible unity manifest in infinite multiplicity. In a word, Elohim is all matrices from literal to Supernal.

Lifting off the personification of Elohim remembering allows us to hear what the narrative is pointing to: When Elohim remembers and Elohim visits, something happens. Perhaps remembered is internal, potential to Elohim and visited is external, actual. What happens might be very difficult, painful, or overwhelming, such as in a tragedy. What happens might also be very elevating, joyful, or breathtaking, as in a miracle. Either outcome, or something neutral between these as in the blessing of a common day, is the consequence of every participants' thoughts, words, and deeds in the forward flow of time. Elohim remembered and Elohim visited is what happened, for Elohim is within and beyond every participant, remembered as the consciousness—the expectation—of every participant and visited as what happened in experience.

Sarah, Rachel, Hannah, and the Shunammite were all holy women who were barren, unable to conceive for reasons known only to Elohim. When we regard Elohim remembering them and visiting them, their situation changes to fecundity and birth in a mystery known only to Elohim. What I'm most enjoying about this contemplation is how memory, or "karma," can be shifted when Elohim remembers and visits. I'm also fascinated by same holy day threading these holy women's lives: Rosh Hashanah. The k'nesset—community—confesses and repents to Hashem of their sins and injustices in a continuum of ten days before Rosh Hashanah, when the High Priest enters the Holy of Holies and petitions Hashem for mercy and blessings on behalf of all the people. The devekut and kavvanah of the prayers of the people apportions the mercy in rain, crops, and children the year to come will yield.

Our own continuum mirrors this mystery in the Feast of Mother and Child. We certainly purify, reflect, and go within as we approach the gate of our rebirth in the new solar year at winter solstice. Like these holy women, we too are barren, having died and transmigrated in the Feast of St. Lazarus. We're praying that Elohim remember us in all that we've thought, said, and done in the past year, seeking to birth a child of greater faith and knowledge in the year to come. These prayers are charged in the offerings we bring to this holy feast before Tzaddik seated upon the lap of Elohim. If and when She wills, may She visit us, making manifest the inmost heart's desire of our holy soul.

Overshadow us, Holy Mother. Remember and visit us in mercy.

Elder Gideon

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Re: Mother Elohim Remembering and Visiting

#2 Postby sheryl » Sun Nov 23, 2014 4:08 pm

Shabbat Shalom, Dear Elder Gideon and Friends!

Praise to She whom gifts us with delights!

I am taken this day by the contemplation of remembering and visiting.

In last week's Shabbat Discourse, Tau Malachi spoke of the co-labor between Mother and Son during the Wedding at Cana, calling it a joining of the Eternal and of time, of Being and Becoming. It comes to mind that remembering is speaking of this joining, of a connection between God and creation, one that occurs by a joint labor, completing the circuit, as well as a testing of the circuit, across the matrices of creation. I do though find it curious that sometimes it is Adonai Yahweh whom remembers, sometimes it is said that it is Yahweh Elohenu whom remembers, and sometimes Elohim. I am wondering if the different Divine Names are associated with a differing visitations, or movements of God?

Thus, it is being heard that remembrance is not separate from us. It is a connection - a movement with which we co-labor. As it was mentioned in the same Shabbat Discourse, a stirring below creates a stirring above. It also comes to mind that this movement or stirring can occur through prayers, through devekut and kavvanah, for the sake of others.

I am wondering if remembrance and visitation might have something to do with the interior stars and the channel ways? Remembrance likewise brings to mind the uplifting and cessation of the serpent fire, along with the Feast of Bread and Wine. And visitation, Wedding Chamber comes to mind, but it seems that a visit can either deliver judgment or mercy. Visitation though brings to mind the most intimate of encounters with the Holy Spirit.

I will delight in any more that can be said of remembering and visiting.

May all beings remember their creator!

With gratitude,

Sheryl

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Re: Mother Elohim Remembering and Visiting

#3 Postby Tau Malachi » Fri Nov 28, 2014 10:23 am

Grace and peace to you in Messiah Yeshua, our Adonai!

Elohim remembering and visiting, indeed, in Mercy, Judgment and Compassion; three faces of the angel of the Shekinah, three manifestations of the palace or great luminous assembly, peaceful, wrathful or blissful. Remembering, this is Binah, Upper Shekinah, and visiting, this is Malkut, Lower Shekinah, and when there is remembering and visiting Upper and Lower Shekinah are joined we one, Malkut, Lower Shekinah, being called Elohim.

Listen and hear, and understand! The Daughter (Nukva) is chosen and becomes the Bride (Kallah), and when Groom and Bride join in their embrace, so the Holy Bride conceives; conceiving she gestates, and when the season comes and the Most High (Elyon) ordains it, she gives birth, uniting with the Mother (Imma) and becoming Mother, Malkut as Elohim.

When Mother and Daughter are united, Upper and Lower Shekinah one Holy Shekinah, there is a Supernal Influx, and influxes of all the Upper Sefirot surge into Malkut, filling her, all according to the stirring below and what has been invoked and set into motion. Thus, accordingly, the Shekinah manifests, and the angel of the Shekinah and palace appear peaceful, wrathful or blissful, in Mercy, Judgment or Compassion, visitation based upon what is remembered.

Look and see! Women who are barren are made fertile when Elohim remembers and visits them; this hints at this deeper esoteric mystery of the Holy Shekinah manifesting according to what is stirred, invoked and set into motion by human beings in the world, and the corresponding manifestation of spiritual forces, divine, archonic or demonic.

Naturally, though, there is the mystery, as stated, of holy women remembered and visited by Elohim, and being blessed to conceive a child who will be a holy and righteous one, a man or woman of God (Elohim). If we look into it, this is a divine intervention for the preservation of the lineage of Light Transmission and all of the secret knowledge associated with it; hence, “remembering.” With this intention, there is divine intervention and revelation – visitation, and if you consider it the manifestation of visiting is through a holy person, tzaddik, or an angel, maggid.

Consider Elisha and his woman disciple, through the prophet Elohim remembered and visited her, Elohim, the One manifest as the Matrix of Countless Many; and so it was on that day of destiny, there was the holy one, Elisha, through whom all divine powers or influxes of the Holy Sefirot flowed, whose soul, being, was merged with the environment surrounding him, the universal, and with the Infinite One – Elohim visiting! Exactly!

In this light, perhaps, you might recall what has been taught of the serpent power and the “dragon,” and remembering, perhaps you might acquire deeper insights into secret mysteries of Elohim visiting through tzaddikim, as tzaddikim.

Elohim visiting through angels, maggidim, is one thing, but through “saints,” tzaddikim, is another; visitations through a holy man or woman, a true person of God (Elohim) in this world is of a higher grade, as is known, for a realized human soul, awake in the Spirit of God (Ruach Elohim), is exalted above and beyond the angels of creation.

Now, such wonderful things transpiring on Rosh Hashanah, the “Head of the Year,” this corresponds with a moment of great power or great flux – ‘moment of conception,’ when great wonders can transpire, and when what is spoken will come to pass just as it is intended and spoken, for good or ill, for better or for worse. As has been said, the New Year is conceived on that Holy Day, and all that will come to pass is set into motion, the play of fate and destiny being established in Divine Providence, Malkut – Holy Shekinah.

At such times angels, maggidim, can interceded, all as they are charged and ordained by El Elyon, God Most High; but understand, what they are able to do is established by what human beings have done and are doing, acting in Simple Mercy, or Measured Blessing accordingly. Thus, greater movements and shifts in the matrix of spiritual forces, and Tikkune Ha-Olam (mending, fulfillment of the world) comes through the righteous, tzaddikim – holy men and women of God (El).

We see this with Messiah Yeshua, the Perfect Tzaddik, who through self-offering brings forgiveness, and invokes Supernal Mercy, Supernal Grace, manifesting the Sanctuary of Grace for all to enter and receive eternal life. As we know, in him Gadol Tikkune, the Great Mending reaching into the World of the Sefirot is accomplished. Truly, the Risen Messiah is the healer of all worlds, the completion and perfection of all creation – the realization of all (Kol). Praise God!

As we know and understand, the soul of Elisha becomes Yeshua, the Messiah.

Here it seems that I must pause, and wait upon the Holy Spirit, for although there are many more deep mysteries to be revealed in this contemplation, this seems enough of an addition for one day.

May Elohim bless you and keep you! Amen.

Shalom Aleichem!
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Divine Incarnation

#4 Postby Elder Gideon » Sat Nov 29, 2014 12:37 am

Shalom Tau Malachi:

Your teaching has aligned so much so simply and directly. I praise Her for the clarity of this array.

Elohim visiting through angels, maggidim, is one thing, but through “saints,” tzaddikim, is another; visitations through a holy man or woman, a true person of God (Elohim) in this world is of a higher grade, as is known, for a realized human soul, awake in the Spirit of God (Ruach Elohim), is exalted above and beyond the angels of creation.

Several layers arise contemplating what you've shared. To begin with, I hear a new symmetry in light of Binah remembering to visit Malkut by way of the Son, who personifies how the six sefirot correspond with the Six Essentials:

Hesed: Cleaving to Messiah
Gevurah: Cleaving to Tzaddik
Tiferet: Cleaving to Community
Netzach: Gifted Worship
Hod: Hitbodedut
Yesod: Charity

Indeed, the Six Essentials correspond with Hesed through Yesod, just as you have shared, and as such, they also correspond with Zer Anpin, the “Little Face.” There is something of an open secret in this, for Zer Anpin is the root of the world and angels, and in the practice of the Six Essentials, joining our person and life with the Sanctuary of Grace and Holy Shekinah in this way, we entertain the company of the angels – the spiritual forces of God, the True Light. Offering Light: Cleaving with the Interior Stars

By way of our practice of these Six Essentials is how Elohim transitions from Her Presence remembering us to Her Presence visiting us, particularly if blessed to know an incarnate Tzaddik. What you've just spoken of the Son as something of the Six Essentials, inseparable from the world of angels, leads to another mystery of this union of Elohim remembering and visiting. This occurs in the worship of the heavenly hosts in the one context, Holy, holy, holy is the LORD of hosts;/the whole earth is full of his glory, (Isaiah 6:3) verses another context, Holy, holy, holy,/the Lord God the Almighty,/who was and is and is to come (Revelations 4:8). The shift between these, you've taught, is one of angelic intercession—YHVH Elohim Tzavaot—and one made directly by great wonders, stirred below by the presence of incarnate Tzaddikim—YHVH Elohim Shaddai.

Before proceeding further, I'd like to pause to confirm that the Six Essentials are in fact a way of contemplating the bridge between Elohim remembering (Binah) and visiting (Malkut). In particular with the intention of the Six Essentials, which essentialize our conscious return to God, we invoke an encounter of something of Tzaddik: If in the awakening of the seed of faith in Yeshua as Messiah, it is good; if in the flowering of that seed in an encounter with a true and realized Tzaddik, it is better.

Among the tracks of contemplation you've proffered here, this mystery of the Son being the ו uniting the first ה of Elohim remembering (Binah) with the final ה Elohim visiting (Malkut) asks: How might the mystery of the Divine incarnation in Yeshua expand our reverence of an incarnate Tzaddik, who is a superior intercession to that of maggidim?

Gratefully,

Elder Gideon

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Re: Mother Elohim Remembering and Visiting

#5 Postby Tau Malachi » Mon Dec 01, 2014 11:34 am

Grace and peace to you from Messiah Yeshua, our Adonai! Amen.

If we consider what has been shared of “conception,” “gestation” and “birth,” the stirring below invoking a corresponding stirring above, then we may understand that the Six Essentials and Three Roots are key, a spiritual labor co-creating the conditions for the full action of Divine Grace, or the Holy Shekinah manifest as Abundant Mercy. This, of course, requires a complete and total surrender, one that is active and dynamic as we are taught with the Six Essentials and Three Roots; although it is the Holy Shekinah remembering and visiting us that brings about our salvation or enlightenment, we must cooperate and co-labor with her, choosing to enact what is good and true – righteousness. Thus we need to actively strive to be and become a holy tzaddik.

The stirring below transpires with the Daughter and Son who become the Bride and the Groom; through their unification there is conception, gestation, and eventual birth, and in this Mother and Daughter are united, and the Daughter becomes Mother, Imma. If we look into the Six Essentials and Three Roots, and all that they encompass, when an anointed individuals and community engage in them, and abide in the Sanctuary of Grace, there is this stirring below, and influxes of the Six, the Son or Groom, flow into Malkut. As we know, the Son or Groom corresponds with Zer Anpin, the “Little Face,” and the world of angels; thus, this stirring below stirs the angels. This stirring below can reach into the world of neshamot and archangels, neshamot becoming incarnate, embodied in this way, and archangels beings set into motion, and so a stirring above is invoked, the mystery of the union of Abba (Father) and Imma (Mother), or Yahweh Elohim. Thus, when this happens there is a greater Supernal Influx that transpires, and the possibility of Supernal Grace, Abundant Mercy, an outpouring of blessings beyond Simply Mercy, or measured blessings under the law.

If you consider these great holy women who were remembered and visited, and the healing and filling of barren or empty wombs, this symbolizes Abundant Mercy, and heralds the eventual coming of the Messiah through a virgin womb, the womb of a maiden, along with the Prophet of the Gospel entering through a barren womb, the womb of a crone.

In all of this we are speaking of the Explicit Name, Yahweh, or rather the four holy letters composing it, and when the two He, Mother and Daughter are united through Vau, the Son, then the Supernal Influx of Yod is invoked, and Abundant Mercy is made manifest.

Here we may speak an open secret to be considered. The union of Abba and Imma is something more than the unification of Hokmah and Binah, or the corresponding Partzufim bearing those names; it is also the influx of the Sefirot of Atzilut into the Sefirot of Beriyah, and from there, Beriyah, influxes flow into Yetzirah and Asiyah, more or less, all depending upon what is stirred below, understanding that just as righteousness may be stirred, so also wickedness and evil; hence, Elohim remembering and visiting in Mercy and Judgment.

Listen and hear, and understand a secret mystery of the Great Name! Yod, this is as the Clear Light, primordial and supernal, and the Holy Sefirot composed of it, and the first He (Imma) is as a prism through which this Holy Light passes becoming seven rays of Rainbow Glory (Qeshet), corresponding with Vau (Son, Groom) and He final (Daughter, Bride). As we know, the Great Name can be understood to mean “Light Continuum,” but when Elohim remembers and visits the power of this Holy Name is manifest on earth among us and there is Light Transmission – Yeshua, the Messiah! Hallelu Yah! Praise the Lord!

“Yahweh delivers,” indeed; Elohim remembers and visits, delivers and redeems! Hallelu Elohim! Praise God!

When speaking of Elohim, always we need to remember that Elohim contains all creation and becomes manifest as all creation. Thus, Elohim encompasses the Sefirot and the Other Side, light and darkness, good and evil, and everything in between or admixed; hence, Elohim is the Holy Name corresponding with Judgment, and the Head of the Pillar of Judgment.

It seems good to pause here, waiting upon the Spirit of God and the inspired works of another day of creation.

May Elohim continue to bless us this day with light and life! Amen.

Shalom Aleichem!
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Re: Mother Elohim Remembering and Visiting

#6 Postby Martina » Sun Dec 07, 2014 6:07 am

Greetings and Blessings Dear Tau, Elder Gideon and friends!

Many thanks to Mother for this timely and rich thread.

Tau shared: “Here we may speak an open secret to be considered. The union of Abba and Imma is something more than the unification of Hokmah and Binah, or the corresponding Partzufim bearing those names; it is also the influx of the Sefirot of Atzilut into the Sefirot of Beriyah, and from there, Beriyah, influxes flow into Yetzirah and Asiyah, more or less, all depending upon what is stirred below, understanding that just as righteousness may be stirred, so also wickedness and evil; hence, Elohim remembering and visiting in Mercy and Judgment.”

Elder Gideon shared: “To begin with, I hear a new symmetry in light of Binah remembering to visit Malkut by way of the Son, who personifies how the six sefirot correspond with the Six Essentials:

Hesed: Cleaving to Messiah
Gevurah: Cleaving to Tzaddik
Tiferet: Cleaving to Community
Netzach: Gifted Worship
Hod: Hitbodedut
Yesod: Charity”


You both shared that we entertain the company of angels when we cleave to the six essentials. The angels are:

Hesed: Hashmalim
Gevurah: Seraphim
Tiferet: Malachim
Netzach: elohim
Hod: Beni elohim
Yesod: Kerubim

From this it seems that when we cleave to Messiah we experience something of the Hashmalim, the still small voice of God, and receive our knowledge of God as it is spoken in our heart and mind. In cleaving to Tzaddik there is an experience of Seraphim in our passionate cleaving in Ruach Ha-Kodesh and greater and greater self-purification. In the cleaving to community it seems the work of the Malachim, messengers, is implied as we also labor to become messengers of the true light.

I also hear a resonance between gifted worship that can shift the matrix of spiritual forces behind this world, elohim. I hear a connection between hitbodedut and the Beni Elohim, as the angels that have great intimate knowledge of the mysteries of Asiyah and that if we acquire such knowledge, we need to use it in surrender to the Holy One and in constant communion with him. I hear a resonance between charity and the Kerubim as gates of the true light and greater awareness.

I am grateful for any corrections and additions.

Shabbat shalom
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Pure Grace

#7 Postby Elder Gideon » Sun Dec 07, 2014 11:35 am

Shabbat Shalom!

When we were Jews, we were orphans with only a mother.
When we became Christian, we had a father and a mother.
(Gospel of Phillip)

Many thanks this Shabbat Day for what you've shared, Tau Malachi, of how Atzilut may finally reach and touch down by way of Upper Elohim (Binah) remembering and visiting Lower Elohim (Malkut). The Son, who is the revelation of the Father, brings forth this fullness of Atzilut and Yihud into Beriyah and Perud:

Listen and hear, and understand a secret mystery of the Great Name! Yod, this is as the Clear Light, primordial and supernal, and the Holy Sefirot composed of it, and the first He (Imma) is as a prism through which this Holy Light passes becoming seven rays of Rainbow Glory (Qeshet), corresponding with Vau (Son, Groom) and He final (Daughter, Bride). As we know, the Great Name can be understood to mean “Light Continuum,” but when Elohim remembers and visits the power of this Holy Name is manifest on earth among us and there is Light Transmission – Yeshua, the Messiah! Hallelu Yah! Praise the Lord!

The essence of what the Gospel of Phillip has to say of this influx from the Father, this Clear Light with which you align Yod of YHVH, greatly expands how I hear Elohim remembering and visiting barrenness. Wherever and however miracles of birth are granted to barren women foreshadow the greatest miracle of all: The power of the Most High overshadowing Mother Mirya.

You've taught in a way I've not yet heard before, how Yod, the Father, indicates Pure Grace. I've misunderstood that Grace is from the Pillar of Mercy. You've corrected my misunderstanding, that grace is an influx through the Middle Pillar. I'm now hearing that the union of Abba and Imma is something more than the unification of Hokmah and Binah, or the corresponding Partzufim bearing those names, being the Pure Grace through which all things are literally possible with the Most High. This mystery of Pure Grace then indicates that when Keter, the Most High, shines in the Tree of Life, all karma and precedence is suspended. Anything, even a young virgin conceiving the bearer of Messiah, can happen.

As this Pure Grace must still move through the matrices of Elohim remembering and visiting, what does the Apostle Phillip's teaching of our having a Father and a Mother contribute to this mystery?

Gratefully,

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Re: Mother Elohim Remembering and Visiting

#8 Postby Tau Malachi » Thu Dec 11, 2014 12:56 pm

Grace and peace to you in Yeshua Messiah!

Indeed Martina, the six orders of angels your have mentioned that have a direct correspondence to the Sefirot composing Zer Anpin are among the angels that may visit us when we abide in the Sanctuary of Grace, or enact the Six Essentials and Three Roots; but the visitation of angels is not limited to these six orders, but rather all manner of angels may visit and communion with us, angels from any order or choir, even those not listed in primary correspondence with Sefirot, such as the watchers, elim, and so on. While the world of angels has a correspondence with Zer Anpin, remember the ‘world of angels’ is Yetzirah and encompasses all of the Sefirot of Yetzirah; hence, the world of angels includes all ten orders of angels, along with secret orders within them and beyond them.

Now when the Gospel of St. Philip says when we were “Jews” we had a mother but no father, and then it says that when we became “Christians” we received a mother and father, this naturally has layers of meaning. First we need to understand that “Jews” in this gospel indicates faithful and psychic humanity, while “Christians” indicates spiritual or elect humanity, these corresponds with two of three gradations of souls evolution spoken about in the gospel. On the most basic level, “Jews” indicates the religious faithful, those who believe in God or enlightenment, but who have not had direct experience of God or enlightenment, “Christian,” on the other hand, indicates the mystic, or gnostic, who has seen and heard and felt, something of God or enlightenment, and therefore knows, having had direct spiritual and mystical experience of the Spirit of Truth.

Perhaps, you may recall that this same gospel teaches us that if we are baptized and come up out of the living waters receiving nothing, the name of Christian is borrowed, and that what is borrowed must be given back. If we are baptized, however, and we receive our anointing with the Holy Spirit and Perfect Light, then the name of Christian is ours as a gift from the Lord, and a gift is ours to keep. This anointing, of course, corresponds with a capacity to enter into direct spiritual and mystical experience, and to see and hear and feel, and know, in the Christ-Spirit.

Until there is this anointing, this quickening of our soul with the Spirit of God (Ruach Elohim), we have knowledge of who we are in ourselves, and who we have been in this world, but we do not have knowledge of who we are in God, and in the kingdom of heaven (Pleroma of Light); who and what we are in the world corresponds with “mother” and who and what we are in the kingdom of heaven corresponds with “father.” When we receive our anointing and put on the Blessed Name, we remember our origin, not of this world, but in the kingdom of heaven, the Pleroma of Light, and therefore we have “mother” and “father.” Hallelu Elohim! Praise God!

There is another layer that we can mention, one that dovetails well with the interpretation we have shared. Contemplating the unification of Hokmah and Binah, and their corresponding Partzufim, Abba and Imma, this gives rise to Da’at (Knowledge), and through Da’at there is an influx of the Supernals into the Seven Sefirot of Construction. Something similar is also true if we consider the Father as Atzilut and the Mother as Beriyah, in their proper unification Yesod of Atzilut gives rise to Da’at of Beriyah, awareness, knowledge, being sparked in creation, and there is an influx of Yichud (unity, pleroma) into Perud (separation, entirety).

Understanding that Beriyah corresponds with the world of souls (neshamot) and archangels, such an influx is a stirring, awakening of souls, and is a stirring, moving, is archangels, or great cosmic forces. This naturally generates strong currents of influences, inspirations and illuminations in the world of angels and heavens, and on earth, as greater divine powers are invoked and set into motion.

Here, perhaps, it is also good to remember a mystery concerning the Name of Elohim, which is a feminine noun with a masculine plural, indicating female and male, mother and father, and as we know, it indicates the Infinite One manifest as Countless Many. Thus, Elohim is Mother, and Elohim is Father, and Elohim is beyond Mother and Father, fullness of the Holy One, the Infinite and Eternal; Elohim interior, above, unification of Mother and Father, Elohim exterior, below, unification of Daughter and Son (Bride and Groom). As we know and understand, the stirring or unification below stimulates a stirring or unification above; when this happens there is a corresponding influx, whether in Mercy or Judgment, all according to what has been stirred below, whether good or evil.

One level we may say that the appearance of Countless Many corresponds with the Mother, and the knowledge of the Sacred Unity (One) corresponds with the Father; This, indeed, comes with our anointing, our awakening in the Messiah, for we perceive the Holy One in all, in everyone and everything.

Supernal Grace, Abundant Mercy, these are cognomens of Keter-Crown, and as we know, the inmost Partzuf of Keter, corresponding with Keter of Keter of Atzilut, is Atik Yomin, the Ancient of Days; according to the prophet Daniel, it is from this point of Atzilut intersecting Adam Kadmon that the Soul of the Messiah emanates, along with the Spirit and Perfect Light the Messiah embodies and brings. This issuance is invoked by a great stirring below, which becomes a great stirring above; and yet, what is done below does not equal what issues, emanates from above, nor is it the cause of issuance, but rather the cause of the issuance is El Elyon, the Supreme, and is the manifestation of Supernal Grace.

What is the nature of this Supernal Grace? God comes down, and is embodied as a human being, so that human beings might become God, or become enlightened and liberated.

Thus, the stirring below is this, the arising of a holy man or woman, a perfect tzaddik, able to actualize and realize, and embody the Divine; hence, the fullness of the Spirit of God (Ruach Elohim) and God Consciousness (Messianic Consciousness). As we know, when this happens, and when the perfect tzaddik prays, God prays to God, and transcending Simple Mercy there is Abundant Mercy; hence, the full influx of Supernal Grace, the Holy Light of Keter (Or Ain Sof).

Listen and hear, and understand! When the Groom and Bride, Messiah and Shekinah of Messiah, embrace and unite below, together they form the image and likeness of the Human One, who is the image and likeness of Elohim, or Yahweh Elohim; this invokes the ultimate movement or manifestation of Elohim “remembering and visiting,” and it is the salvation of the world, the enlightenment of all (Kol). Hallelu Elohim! Praise God!

Look and see! Until the Messiah came into this world the Lower Shekinah was barren; she could not conceive, gestate and give birth from the influxes she received because there was no Holy Vessel emanating from her. When the Messiah appeared, however, she emanated, she conceived, gestated and gave birth; the Holy Shekinah became manifest as him, and he was the Holy Shekinah walking in the world, bringing peace and joy, true goodwill – God’s will, God’s kingdom.

Under the law the Holy Shekinah was barren, indeed, for there was no salvation in the law, only the awareness of perpetual sin; there was no salvation, no enlightenment and liberation in the world. When the Messiah appeared, though, bringing salvation, or true enlightenment and liberation of souls, the Holy Shekinah became fruitful, and the Daughter, Bride, was called Mother because she gave birth to enlightenment in this world.

There is the Anointed One, and there are all of us having been anointed through the One – Anointed Community, Malkut called Elohim (One and Many).

Needless to say there is more that can be considered, but this seems enough for one day.

May many souls be anointed and awakened this day by Ruach Elohim, the Spirit of God!


Shalom Aleichem!
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Re: Mother Elohim Remembering and Visiting

#9 Postby Phillip » Fri Dec 12, 2014 7:42 am

“What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15 If a brother or sister is poorly clothed and lacking in daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good[b] is that? 17 So also faith by itself, if it does not have works, is dead.

18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. 19 You believe that God is one; you do well. Even the demons believe—and shudder! 20 Do you want to be shown, you foolish person, that faith apart from works is useless? 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24 You see that a person is justified by works and not by faith alone. 25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? 26 For as the body apart from the spirit is dead, so also faith apart from works is dead.”


James 2: 14-26

The connection between the six essentials and the angels has been a profound and dynamic contemplation for me, and has changed my reading of this passage from James. The challenge in the spiritual path appears in large part to be a problem of embodiment. Many, it seems, struggle in conceptualization when considering how activities such as drawing blessing power and the influence and power of angels into this world, and I have heard many struggle in conceptualization about the “right thing to do,” when the practice of embodiment, enacting “righteousness” the “right thing to do” is a moment to moment affair, and if we can practice the six essentials, there is knowledge moment to moment, day to day on “the right thing to do” and this that confuses us about such things is synonymous with our unwillingness or lack of discipline in practicing these six essentials.

What channels these angelic powers? What draws their powers through us, and brings them close to hear our prayers and carry them to God? Is it not good works? Is it not righteousness? What invokes these angelic powers and is the testimony of their presence more than the practical enactment of these six essentials? When I practice Hitbodedut is not the power of the Archangel Michael with me and his host the Beni Elohim? When I practice charity, is not the power of Gabriel there and his host the Kerubim there, in that very act? When I practice self restraint, and cleave to my Tzaddik, am I not drawing through my very body the power of Kamel and his hosts the Seraphim? When I cleave to the Messiah in my heart mind and speech, and enact mercy, are not the Chasmalim right there in this activity? Are the angels so lofty and inaccessible, or does not righteousness itself invoke them, are they not the very powers of righteous action itself, and each particular manifestation the activity of a choir?

I would not limit their being in such an inquiry, but I ask, if righteous action is something that is ‘off to the side’ or ‘in addition to’ or ‘preliminary purification to the work of the chariot,’ the work of channeling angelic forces and visionary experiences, and the mystical and magical arts we learn as mystics, or is righteousness and the practice of righteousness the very activity of drawing these experiences and angels closer to us?

Hearing James’ words parallel with the teaching given here, I am hearing that perhaps the very actions of righteousness are the enactment of such practices, they are the work of the chariot and the work of the chariot and good works and a practice of the six essentials is truly one in the same.

Understanding that Beriyah corresponds with the world of souls (neshamot) and archangels, such an influx is a stirring, awakening of souls, and is a stirring, moving, is archangels, or great cosmic forces. This naturally generates strong currents of influences, inspirations and illuminations in the world of angels and heavens, and on earth, as greater divine powers are invoked and set into motion.

So is this "setting into motion" of these powers the righteous activity of those who cleave to the Messiah, their Tzaddik, their community? Are not those who practice gifted worship, Hitbodedut and charity "setting into motion" these currents of influences, inspirations and illuminations in the earth? Is not righteousness the expression of these currents? Are these angelic powers separate from such activity, or are angels within/behind such activity, and we are merely expressing their being, giving such beings a body - our body - as in an embrace - through righteous speech and action?

“Under the law the Holy Shekinah was barren, indeed, for there was no salvation in the law, only the awareness of perpetual sin; there was no salvation, no enlightenment and liberation in the world. When the Messiah appeared, though, bringing salvation, or true enlightenment and liberation of souls, the Holy Shekinah became fruitful, and the Daughter, Bride, was called Mother because she gave birth to enlightenment in this world.”

The teaching given here seems to me a strong call to practice embodiment, and with the esoteric dimensions within and behind righteousness I am hearing a teaching of great hope, that all of the esoteric dimensions of Kabbalah are accessible to us and within us through the enactment of very simple things. Charity, kindness, forgiveness, love, faith, hope – RIGHTEOUSNESS. I am hearing that much that is profound and esoteric is hidden right in plain sight behind simple ordinary righteous action.
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Re: Mother Elohim Remembering and Visiting

#10 Postby Tau Malachi » Sun Dec 14, 2014 11:36 am

Grace and peace to you in Hayyah Yeshua! Amen.

In the Gospel of St. Thomas Adonai Yeshua tells his disciples that if they have any question regarding the law to go to James the Just because he was considered a master of the law. This naturally gives St. James a very unique perspective on the Holy Gospel and the play of faith and grace in it; having deep knowledge and understanding of the law, or Torah, he understood the need for a co-labor with the Spirit of God, and he understood that apart from good works, and the alignment of our thoughts, words and actions with the will of God, the Spirit of God cannot take up her full action in our person and life. Likewise, and reflecting this, apart from righteousness – right thought, right speech and right action, the angels of God will not draw near us and cannot take up prayers and actions with us. Thus, we need to live according to our faith, enacting what is good and true both in our interior and exterior life.

You are correct dear brother, through right thought, right speech and right action we draw nearer to the angels and God, and we acquire wisdom, understanding and knowledge of the kingdom of heaven, and the spiritual forces or powers of the angels and God moves with us; more so, it is as you have said, our thoughts, words and actions that are aligned and in harmony with heaven and the angels become channels or vehicles of the corresponding divine powers. Quite literally, enacting what is good and true – righteousness, the kingdom of heaven and power of angels is made manifest in this world.

Nothing that we do equals the influx of Supernal Grace we receive in the Messiah, nor is it the cause of Divine Grace; but, through works we do co-labor to prepare a fit vessel or vehicle for the reception and action of Divine Grace, and we do cooperate with Divine Grace, the Spirit of God, living according to the insights, inspirations and illuminations that come, the truth and light revealed to us. In other words, just as Yeshua taught us, we will do what we ‘see’ the Holy One doing, and we will live like the angels of the Holy One, walking in beauty and holiness, righteousness and truth.

This, of course, reaches further than nearness to angels and unification on a spiritual level with angels, for if we enact right thought, speech and action with full kavvanah (conscious intention) and devekut (passionate cleaving) we unify our soul with the corresponding Sefirot, and so with the Holy Names and Partzufim, and their supernal powers.

Thus, metaphysical principles that initially we might think of as very lofty and removed from us are, in fact, very near and accessible to us. They are in good works, good deeds, and uplifted thoughts and speech. In fact, apart from righteousness, or compassion, love, forgiveness, kindness, tolerance, understanding and such, there is no virtue or value in knowledge of the mysteries and esoteric matters; the entire purpose of all such things is for us to live as a righteous person (tzaddik), serving the kingdom of heaven and the Lord with zeal.

This, perhaps, give practical insight into what it means to “put on the Blessed Name of Yeshua,” for it is in living as Adonai Yeshua lived, and taking up the spiritual works of the Perfect Tzaddik, the Messiah, that we “wear this Holy Name” and are rightly called Christian, “Christ-like.”

In this perhaps we also have a deeper insight into how a “stirring below” actually happens; hence, through righteous living and prayer.

Yes, brother, it is all about embodiment of the Messiah and Shekinah of the Messiah, and quite naturally we will abide in the good company of the Holy Shekinah when we do this; hence, the great luminous assembly of tzaddikim and maggidim, or “saints and angels.”

Shabbat Shalom!
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Re: Mother Elohim Remembering and Visiting

#11 Postby Marion » Sun Dec 14, 2014 2:03 pm

Greetings my Brothers and Sisters!

In contemplating these posts, a question arose: what does it mean to be barren in a spiritual sense? Considering this, maybe it can point to when we have a desire for union with the One in our hearts but something is blocking that desire from manifesting. I’m thinking about Pistis Sophia in this regard, because she longs for the Beloved and has some sense of the Beloved but goes after it in a wrong way, and so gets trapped by the false light.

It is fascinating, the phrase Remembers and Visits. I am reminded of the teaching that it is the Holy Spirit that gifts passion and cleaving to the divine. We can certainly cooperate with the Holy Spirit, but ultimately it is not we who do anything. Which makes me ask the question, did these women DO anything for the Holy One to remember and visit them at that particular time? We get hints of cooperating with the Holy One, such as Hannah: “11 Then she made a vow and said, ‘O Lord of hosts, if you will indeed look on the affliction of your maidservant and remember me, and not forget your maidservant, but will give your maidservant a male child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.’” Samuel 1:11 This seems to point to the teaching from earlier posts about a stirring below creating a stirring above. I’m hearing that what we CAN do is create a stirring below, and what is fulfilled by grace is the stirring above. Could we say then that the lower Shekinah is what is revealed and the upper Shekinah is what is concealed? I’m getting a hint of abundant mercy in this, when the revealed and the concealed become one? Is this what is meant by the union os upper and lower Shekinah?

There is a beautiful teaching that I recently heard. Sarah was ninety years old when she conceived Issac. So the Holy One made her as a maiden so that Issac could be born. In this I am hearing a teaching on the union of the upper and lower Shekinah–the maid and crone. Does this also point to the story of Mother Mary and Elizabeth–the maiden and the crone?

Also interesting is the story of Sarah; Tradition relates Sarah and Abraham conceived Issac with the changing of their names. From Abram אַבְרָם and Sarai שָׂרָי to Abraham אַבְרָהָם and Sarah שָׂרָה. According to this Midrash, the yod י(numerical value of 10) from the end of Sarai’s name splits into two heh’s הָ(numerical value of 5) and is put on the end of both of their names. It is said that according to the stars of their birth, Abram and Sarai would never have children, but Abraham and Sarah would.

There is another interesting Midrash which says that Isaac was born in the middle of the day on Nisan 15, at precisely the same time that the Israelites would go forth from Egypt.

The merit of Sarah reached far more than just her immediate circle. Just like the light in each one of us reaches many many more than we can ever imagine. The more we draw the light in ourselves out, the more it is drawn out in others. Because as we see, these children Samuel and Issac were about so much more than their parents, they were a blessing on the world.

There is another interesting thread from the story of Sarah. There is a teaching that says that Sarah merited becoming pregnant by entering the houses of Pharaoh and of Abimelech and emerging pure. Since she was proper in her sexual conduct, she merited pregnancy.

Along the same lines it is also interesting to note that when God tells Abram to change his and Sarai’s names, immediately afterwards, God instructs him in the practice of circumcision.

From this I am hearing that Abraham and Sarah were circumcised of the heart. Because both of these stories have to do with right direction of desire energy. This has alot to do with meriting children i.e a successor. Therefore, I’m hearing that this contemplation is really about lineage and what makes any spiritual lineage continue on to the next generation–continuing that light seed. As Malachi said in one of the earlier posts: “Naturally, though, there is the mystery, as stated, of holy women remembered and visited by Elohim, and being blessed to conceive a child who will be a holy and righteous one, a man or woman of God (Elohim). If we look into it, this is a divine intervention for the preservation of the lineage of Light Transmission and all of the secret knowledge associated with it;”That desire energy is kept pure i.e directed rightly, I’m hearing that no evil could grab hold of the lineage, so that the Holy One could intervene, to create this magical child, this successor.

There is another beautiful Midrash that speaks to this: The Torah states that when Abraham weaned his son Isaac he held a great feast (Gen. 21:8). All the nations of the world gossiped and said: “Did you see that old man and old woman, who brought a foundling from the marketplace, and claim that he is their son? And this is not all—they are holding a great feast, so that what they say will seem to be the truth!” What did Abraham do? He went and invited all the great ones of the generation, and Sarah invited their wives. Each one brought her baby with her, but did not bring the wet nurse. A miracle was performed for Sarah: her breasts opened like two fountains, and she nursed them all. Gen. 21:7 therefore declares: “that Sarah would suckle children”—that she nursed the children of all the women (BT Bava Mezia 87a). This Midrash also speaks to the changing of Sarai’s name to Sarah. Because Sarai means “My Princess” or “My Ruler” and Sarah means “The Princess” or “Ruler” She became Mother of her people not just a mother. I hear alot of foreshadowing of the mother of the Messiah as well. Because being the mother of the Messiah, Miryah was essentially the mother of all people, and we can make a connection between the two fountains of Sarah’s breasts and the fountain of wisdom, the abundant mercy that flowed from Miryah, through her child, the Messiah.

May the Holy One guide us!
Shabbat Shalom!

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Re: Mother Elohim Remembering and Visiting

#12 Postby Elder Sarah » Sun Dec 14, 2014 5:22 pm

Shabbat Shalom!

Praise to the Mother for all the wonderful insights shared here!

The question of 'Barren' really stirs me in connection to what it means to 'Remember and Visit'. Something Tau shared really stands out to me as well

“Under the law the Holy Shekinah was barren, indeed, for there was no salvation in the law, only the awareness of perpetual sin; there was no salvation, no enlightenment and liberation in the world. When the Messiah appeared, though, bringing salvation, or true enlightenment and liberation of souls, the Holy Shekinah became fruitful, and the Daughter, Bride, was called Mother because she gave birth to enlightenment in this world.”

Earlier today I was enjoying a contemplation of the shift from spiritual realms to material realms and how through that shift forgetfulness and ignorance sets in. How when that shift sets in the heaviness of materiality can cause a sort of fog and forgetfulness that clouds over the reasons the soul has come. In this shift, somehow a life can be lived that only tends to life here, not to an evolution of the soul being. Therefore, Light Transmission, "Enlightenment of the world", becomes absolutely essential in order that the spirit may be remembered within the material. "Barren" in this way speaks to me of a way we may life in which we do not "remember" why we have come. A womb that is "Barren" is a womb that is not fulfilling its purpose. A physical body is a womb to the soul, therefore, a life lived that is not giving birth to the soul would be barren. What intrigues me here is the power of grace, the power of the Holy Shekinah through which there may be a shift toward activating and using our material existence as a womb verses tending to our physical existence as though that is the only reason we are here. This gets at Brother Phillips mention of James and the teaching of faith and works. The empowerment to take up this incarnation as a 'womb' takes faith, and therefore takes works. These works though are about more than they appear on the surface, it seems they come from an awareness that 'remembers' and 'visits', hence an awareness that sees a greater picture behind all that we do. Perhaps it is from this view point that the womb of this incarnation is activated, becoming fertile, birthing the soul? I am hearing this is how the "Shekinah becomes fruitful".

I also hear a teaching that speaks of the idea of how Elohim may remember and visit. In order that Elohim may 'remember and visit' us, we must 'remember' and seek to 'visit' Elohim. Just as was spoken, there must be a stirring below to create a stirring above. The statement Tau makes astonishes me in this regard,

Thus, Elohim is Mother, and Elohim is Father, and Elohim is beyond Mother and Father, fullness of the Holy One, the Infinite and Eternal; Elohim interior, above, unification of Mother and Father, Elohim exterior, below, unification of Daughter and Son (Bride and Groom). As we know and understand, the stirring or unification below stimulates a stirring or unification above; when this happens there is a corresponding influx, whether in Mercy or Judgment, all according to what has been stirred below, whether good or evil.

Can we say, the activation of this life, this physical incarnation toward fulfillment of the soul has much to do with the union of Daughter and Son which brings unification above? It appears a simultaneous movement that when this activation occurs below, a greater influx of the mission of the soul can enter in. Could we say, this greater influx of mission or will of the soul corresponds to what is unified above?

May all who seek you, Elohim, remember you this day!

Shalom,
Elder Sarah

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Re: Mother Elohim Remembering and Visiting

#13 Postby Tau Malachi » Wed Dec 17, 2014 10:09 am

Grace and peace to you in Hayyah Yeshua!

When I contemplate the holy women of whom it said that Elohim remembered them and visited them, every story holds its own teachings and wisdom, but they are all connected by this overarching mystery of Elohim and their experience of a healing of infertility. As was said very early in the discussion, all of these women longed for some time to have a child, and no doubt their desire to have a child has a correspondence in their stories to their inmost heart’s desire, which, in fact, was something much more than just having a child. There is the desire to bring a soul of a lofty grade into the world, a true holy person, and in this a desire to bless and uplift the people and the land, or a desire for the happiness of all – enlightenment of all (Kol).

There was a very deep, powerful, passionate yearning in these holy mothers, and we may assume great faith and devekut, cleaving. It would seem that, although passing through hours of terrible sorrow and darkness, such that many individuals might have lost faith and fall into bitterness and hopelessness, these righteous ones (tzaddikim) did not, whether in the face of barrenness, or the death of a beloved child; on account of this, Elohim remembered them and visited them.

In this regard there is much that may be said of learning to see the good in oneself, in others and in life, and cultivating joy, regardless of outward appearances and circumstances. These women seem to understand this very well, and clearly appear to have enacted it over a prolonged period of time in life, keeping their mind and heart open and uplifted to God.

Now, considering a sojourn through life, living according to one’s faith as these righteous women did, and the passage of various cycles of life from youth to old age, Elohim “remembering and visiting” implies a movement of the Spirit of God (Ruach Elohim) through time, and it implies that some of the most significant movements of the Spirit and Shekinah can only happen in due season, when it is time, when it is ordained by Elohim and is destined. In this regard I’m reminded of the grand teaching of Solomon, “there is a time for all things under the sun.” Indeed, and remembering and visiting implies timing, which as we know corresponds with Hokmah-Wisdom. In some way it seems that in order to experience greater movements of the Holy Spirit there is a need for the acquisition of wisdom, wisdom or maturation that comes only from years of the spiritual life and practice, or years of living one’s faith, and it is through this that the time comes for greater movements of the Spirit of God, or being remembered and visited by God (El, Elohim).

This naturally dovetails well with the teaching of St. James concerning faith having works, for to live one’s faith year after year, decade after decade, throughout one’s life is to engage in many works, many good deeds or acts of loving-kindness, and will bring refinement and realization of one’s soul. In so doing, a faithful person, woman or man, becomes mature in the Spirit, intimate with the good company of the Holy Shekinah, and draws nearer to God, and therefore is able to receive the visitations of Elohim in fullness, or completion. As we look into the stories of these holy women and contemplate them, with each we will see how they enacted this in their life, and see that with each one of them its was different, and yet the same in essence – living faith.

In closing there is an essential mystery I’m inclined to mention. This teaching of ‘timing’ also implies the play of Divine Providence and destiny; hence, that there are certain events that are destined and ordained to happen at certain times, which cannot happen until it is time. There is something of a mystery in this, for though we may speak of predestined moments, nevertheless there is free will, so that to come to moments of destiny in the Spirit a person must choose what is good and true, and must live their faith, ever seeking to increase their knowledge of God; only then can destiny play out. If you are inclined to contemplate this great mystery, consider the chapter on Da’at in “Gnosis of the Cosmic Christ,” and consider what is taught on certainty and uncertainty in creation, and the fulfillment of the Divine Intention in creation.

These were a few thoughts I was inclined to add.

May Elohim remember and visit us, and uplift us in the resurrection and ascension! Amen.

Shalom Aleichem!
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Re: Mother Elohim Remembering and Visiting

#14 Postby sheryl » Thu Dec 18, 2014 1:04 pm

Shalom Dear Tau,

Thank you for these words of faith, of hope, offered to all who might feel forgotten or barren.

Praise to the Mercy of El, baruch Ha-Shem, in whom we are remembered.

Brother Gregor posed a question on another thread, which brought to mind this discussion, and so I thought I would bring his inquiry here.

Our brother has asked:

In the Gospel there are two births happening, birth of Jeshua and Johanan. Can birth of Johanan also be contemplated from perspective of inner processes in our consciousness?

I am wondering, dear Tau, if there are mysteries of the birth of Johanan that point to Elohim Remembering and Visiting and would delight to hear anything Mother wishes to share.

With gratitude,

Sheryl

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Re: Mother Elohim Remembering and Visiting

#15 Postby Marion » Fri Dec 19, 2014 4:03 pm

Shalom all my sisters and brothers!

Blessings and Peace to you in the name of Our Io Adonai!

Da’at means Gnosis and it is by gnosis that greater realization is accomplished. As Malachi said: “...and must live their faith, ever seeking to increase their knowledge of God; only then can destiny play out.” This reminds of the teaching of Da’at as the prism. Can we say: “...ever seeking to increase Da’at of God; only then can destiny play out?” This teaching seems vitally important, and goes against a misunderstanding that I’ve had for a long time. That is, if realization is destined, one day it will just happen. Not realizing that we have to do the work each and every day.

I remember in the chapter on Da’at it says: God wants to reveal Godself in full and can only do so when we are completely open and sensitive to it. What I’m hearing is there needs to be an alignment of the upper and lower sefirot. This is reminding me of how the Zohar goes on and on about the union of yesod and malkut. Because that is EVERYTHING i.e aligning our will with the will of God is everything. I used to think that it was wrong to strive for greater realization. Because that would be egotistical to think that one could. Now I’m hearing that striving is absolutely essential. Perhaps it is only thinking that it is we who bring about realization that is the error. I’m also getting the image of a rescue plane. One has to be ready and actively seeking the rescue plane for the pilot to see. If they can’t see you and there’s no fire and no smoke, how is the plane going to know where to land? Same with the Holy One. If we are not actively seeking, how does the Holy One know we are ready?

Blessings and Shalom!

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Re: Mother Elohim Remembering and Visiting

#16 Postby Tau Malachi » Thu Dec 25, 2014 12:03 pm

Grace and peace to you in Yeshua Messiah, our Adonai! Amen.

First, concerning Yohanan, when Elohim remembered and visited his mother, Elizabeth, and then visited Mother Miriam later, Elohim was remembering and visiting all humanity and the world. Indeed, for Yohanan opens the way for the coming of the Messiah, and is the prophet of the Gospel and tzaddik of the Messiah. Thus, as we know, with Yohanan and Yeshua Elohim remembering and visiting is the salvation of the world, the enlightenment and liberation for all who desire it.

Elizabeth stands with Sarah as a crone mother through a miraculous healing in her old age. The Holy Mother, however, is a maiden, Virgin Mother, who conceived and gave birth in here youth. What is the meaning of this? It is the old and new covenant, respectively, and the passage of the mantle from the son of the crone to the son of the maiden, this indicates a new creation, a new heaven and earth, and new humanity, with the coming of the Messiah. The old covenant was a covenant of strict judgment and death, but the new covenant is a covenant of abundant mercy and eternal life. This is the distinction between the crone and maiden, and their motherhood corresponds with the union of mercy and judgment, or the realization boundless compassion and supernal grace.

Through the crone and maiden Elohim remembers humanity, and through Yohanan and Yeshua Yahweh Elohim visits humanity, becoming human so that humanity might become divine, enlightened. Yohanan corresponds with Elohim visiting, and Yeshua corresponds with Yahweh visiting; hence, the name of Yeshua, “Yahweh delivers.” At the Sacred Jordan Elohim and Yahweh are joined as one, and in the resurrection and ascension Shaddai is unified with them, the realization of the Almighty. Hallelu Yah! Praise the Lord!

Yohanan corresponds with Gadlut Mochin in mental consciousness, the peak of which is the experience of cosmic consciousness and the overmind; Yeshua corresponds with Mochin Gadlut of supramental consciousness – Supernal or Messianic Consciousness, full God Consciousness. If we are to speak of these two being symbolic of a process, generally speaking, experiences of expanded states of mental consciousness (Yohanan) precede the experience of supramental or supernal consciousness (Yeshua). Thus, most often, first we experience God Consciousness in expanded states of mental consciousness, and then in various gradations of supernal consciousness.

Listen and hear, and understand! When God Consciousness dawns, whether mental or supramental, we know that God (El, Elohim) is with us, within and all around us, and in this Elohim in us is remembering Elohim beyond us, and with this there is the experience of visitation and communion; on and experiential level, Elohim comes down and takes up our person and life. Of course, in truth, something of Elohim has always been present within us, for our soul is the breath of Yahweh Elohim, the Great Spirit, thus, when Elohim “comes down” Elohim in us is awakened and realized.

When God Consciousness dawns, so there is the experience of the corresponding Habad – wisdom, understanding and knowledge, as well as the corresponding presence and power.

It is completely true that we must actively seek, and this corresponds with our co-labor with Ruach Elohim in an active and dynamic surrender to Elohim. Thus, Yeshua teaches us, “Seek until you find. Continue seeking until you find. When you find you will become greatly troubled, but troubled, you will become astonished, and you will rule over all [entirety, perud]” (Thomas, 2).

If we are seeking the realization of God Consciousness, then, indeed, we need to actively cultivate our human and divine intelligence, and all of the various Divine Attributes (Sefirot); hence, seeking to be Chris-like, and seeking to embody the Christ-Spirit or Christ Consciousness in full just as our Elder Brother and Sister, Yeshua and Mirya did.

It is true, in the midst of seeking self-realization or enlightenment at times we will become caught up in our ego, in the surface consciousness, and the play of desire and fear in self-cherishing. The truth is, however, that this is a natural part of the process and there is no avoiding it; the ego will have to be purified and brought into submission, and in this way be uplifted and redeemed. You see, our ego is a vehicle here, and if set into the service of the inner tzaddik and Messiah in us, it is anointed and blessed along with the rest of us, and it is good and true, it is righteous.

So the thought that there is something wrong with the ego in itself is in error; rather, the problem is when the ego is our orientation and rules our lives – hence when our ego is our god. God forbid!

In closing I can share that unless we make a full push towards self-realization or enlightenment, passionately seeking it with full force and effort, it will not come to pass; the full force of our desire, our will, needs to be focused on the realization of God Consciousness, or enlightenment and liberation. Then Divine Grace can take up her full action with, in and through us.

Yohanan and Yeshua demonstrate this to us perfectly if we wish to look and see it.

Merry Christmas!

I pray that you experience the peace and joy of Christ on this Holy Day of Remembrance! Amen.


Peace be upon you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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