Holy Doe

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Elder Gideon
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Holy Doe

#1 Postby Elder Gideon » Sun Apr 12, 2015 10:01 am

Shabbat Shalom!

I adjure you, O daughters of Jerusalem,
by the gazelles or the wild does:
do not stir up or awaken love
until it is ready!
(Song of Songs 2:7, 3:5)

Recurring throughout our Zohar study the Shekinah figures as a wild doe. There are many contexts for this figure, ranging from a being of light,

O low, sleeping ones, closed-eyed, awake! Who among you turns darkness into light, bitter into sweet before arriving here? Who among you awaits each day the light that shines when the King visits the doe and is glorified—declared King of all kings of the world? (Zohar I:4a)
and
The Doe of the Dawn. A song of David (Psalms 22:1). The doe of the dawn—for when the face of the east lightens and darkness of night dissipates, there is a deputy of the east, who draws a thread of radiance from the south, until the sun emerges, bursting those windows of the sky and illuminating the world. That thread-thin ray parts the dark of night. Then the doe of dawn approaches—black radiance in darkness coming to conjoin the day—and day shines, its radiance encompassing, absorbing that doe. Concerning this doe—as she parts from the day, after being encompassed—David sang a song, as is written: For the leader. On the doe of dawn. And what did he say? My God, my God, why have You abandoned me?—for the doe of dawn had parted from the radiance of day (Zohar II:10a)

to a man's beloved consort,

Let your fountain be blessed,
and rejoice in the wife of your youth,
a lovely deer, a graceful doe.
May her breasts satisfy you at all times;
may you be intoxicated always by her love
(Proverbs 5:18-19).

and the community, the k'nesset,

Rabbi Shim'on raised his hands and wept. He said, "Woe to one who is present at that time [of judgment], and happy is one who is present at that time! Woe to one who is present at that time, because when the blessed Holy One comes to visit the Doe, He will observe who is standing by Her—all those present with Her—examining all the actions of each and every one, and no virtuous one will be found, as is written: I looked and there was no help (Isaiah 63:5). (Zohar II:7b)

Rabbi Shim'on said, "There is one doe on earth, and the blessed Holy One does so much for her. When she cries out, the blessed Holy One hearkens to her anguish. And when the world is in need of mercy, for water, she cries aloud and the blessed Holy One listens and then feels compassion for the world, as is written: As a hind longs for streams of water... (Psalms 42:2). (Zohar II:52b)


To sum, these examples in the Kabbalah of the Shekinah as Doe are cosmic, personal, and communal. Her totality through all worlds and universes are further present in the Hebrew letters for doe, ayal, איל:

1: א : Primordial Shekinah of Adam Kadmon
10: י : Supernal Shekinah of Atzilut
30: ל : Spiritual, Astral, and Material Shekinah of Beriyah, Yetzirah, and Asiyah, respectively

There are several other astonishing layers of Her totality which might have ground to add as inspirations and further connections are shared in our swiftly approaching Feast Day of Our Lady!

May love for you, Shekinah, be stirred and carry us beyond beyond.

Elder Gideon

Tau Malachi
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Re: Holy Doe

#2 Postby Tau Malachi » Thu Apr 30, 2015 9:31 am

Grace and peace to you in Hayyah Yeshua!

Ayal, “doe,” as a cognomen of Shekinah is as you have said and it is lovely; Shekinah of Adam Kadmon and Atzilut, reaching into Beriyah, Yetzirah and Asiyah stirring living spirits and souls so that they might desire to return to God (El, Elohim).

Look and see! The Holy Shekinah in Adam Kadmon is the most sublime radiance of the Clear Light, or Primordial Foundation. The Holy Shekinah in Atzilut is the radiance and force of the Supernal Light. The Holy Shekinah in Perud (Beriyah, Yetzirah, Asiyah) is a “fire consuming fire,” the glory and power of the Holy Spirit throughout creation. This “holy fire,” of course, corresponds with the radiance and force of the spiritual light, astral light and material light. The Primordial and Supernal Light, these are the True Light, the radiance or glory of El Elyon – the Supreme; the spiritual, astral and material light, these correspond with admixtures that stem from klippah nogah and therefore are called ‘false lights.’ Understand, in Yichud (Adam Kadmon, Atzilut) there is no duality, no darkness, no impurity, and therefore no Judgment in the Holy Shekinah as we would conceive, but rather, she is the manifestation of Abundant Mercy, Supernal Grace. In Perud, however, because of separation, darkness and impurities the Holy Shekinah becomes manifest in Mercy, Judgment and Compassion all depending upon those to whom she appears.

Now here we can share a secret of the intonation or chant of Ayal. If you intone it, if you listen to it and feel it, it is a chant of uplifting sparks in the Great Ascension, and if you understand the divine actions of the Shekinah, all have this intention, the return of spirits and souls to God. In this regard, consider the grace and power of a doe running swiftly up a mountainside, for so it is with the Holy Shekinah carrying souls in ascent that cleave to the Holy One, her grace and power are awesome, and she is swift, like flashing fire! Praise the Lord!

Considering this we cannot help but notice that the Holy Shekinah encompasses light and darkness, good and evil, and we cannot help but notice that she nourishes and sustains all, good and evil alike. Indeed, because all in a great mystery the play of light and darkness, good and evil, and admixture, is integral to the awakening and realization of living spirits and souls, or the Great Ascension.

There is, of course, something to be said of community and spiritual women corresponding with Ayal for community and spiritual women form vehicles for the Holy Shekinah, the Holy Shekinah resting upon community and spiritual women, and becoming embodied by community and spiritual women. Men and women alike are intended to be merkavot, chariots, for the Shekinah, but when the Shekinah becomes embodied in a woman it is even more powerful in this world than when embodied in a man. Thus, while Ayal corresponds with community – men and women alike, it is specifically associated with women at times.

If we inquire into why women who embody the Supernal Shekinah are more powerful in the world than men, it is simple. Children are conceived in the wombs of women, and if and when a woman embodies the Perfect Light and Holy Spirit in full, the child in her womb is carried in this beauty and holiness, and with conscious intention the mother to be may uplift the child to El Elyon and draw into the child a soul of a very lofty grade. Remember, we are taught that in the Messiah there is a new heaven and earth, and a new humanity. If a new humanity is considered literally, then it would constitute a new species of being, and if that were true, it is through enlightened womanhood, anointed womanhood, that a new humanity, a new species, would be born; hence, womanhood serving as the principle vehicle of the Great Transformation.

Naturally, enlightened manhood is integral to this development, but ultimately it is women that carry children in their wombs for nine months and that give birth, and this constitutes a great power in this world when enlightenment is embodied in a woman’s form. Contemplate this well, and understand!

In the moment I’m inclined to pause and wait upon the Mother Spirit.

Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
Site Admin
Posts: 1372
Joined: Mon May 10, 2004 8:41 am

Re: Holy Doe

#3 Postby Elder Gideon » Fri May 01, 2015 9:35 am

Bride's Feast Shalom, Beloved Tau!

Now here we can share a secret of the intonation or chant of Ayal. If you intone it, if you listen to it and feel it, it is a chant of uplifting sparks in the Great Ascension, and if you understand the divine actions of the Shekinah, all have this intention, the return of spirits and souls to God. In this regard, consider the grace and power of a doe running swiftly up a mountainside, for so it is with the Holy Shekinah carrying souls in ascent that cleave to the Holy One, her grace and power are awesome, and she is swift, like flashing fire! Praise the Lord!

I'm most thankful for your drawing out this practice. I will look forward to exploring it for greater insight into this most beautiful image of earthly grace.

The Lover in Song of Solomon urges us twice by the does and gazelles to not awaken love before its time. The nouns these does and gazelles are would be their own poetic splendor were it not for the perfect homophones for two other magnificent principles: angelic hosts and ascents.

Gazelles: צְבָאוֹת: Tzva'ot
Does: אַיְלוֹת: Ay'lot

The principle of tzva'ot-hosts and ay'lot-ascents take the subject by which we're urged to a whole other level. Many psalms, for example, are subtitled Song of Ascents, the word for ascents being aylot, עֲלֹות. You often speak of the Hasidic principle of aliyah neshamah, mystical ascent of the soul, by which one runs and returns throughout the inner dimensions of heavens, light realms, and holy abodes not made with human hands. The plural form of this ascent sounds exactly like the does.

In praise of Shekinah, I would ask how this mystery of does and ascents mingles with the gazelles and hosts by which the Lover urges us, the daughters of Jerusalem, to not awaken love before its time.

Gratefully,

Elder Gideon

Tau Malachi
Site Admin
Posts: 5647
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: Holy Doe

#4 Postby Tau Malachi » Sat May 02, 2015 11:21 am

Grace and peace to you in Hayyah Yeshua!

This is, indeed, a delightful play with words, one hinting at deep esoteric mysteries – secrets of the holy merkavah.

Aliyah, singular, aliyat, plural – aliyat neshamah, mystical ascensions of the soul, the running and returning between heaven and earth of the tzaddikim, ascending and descending through the heavens like the angels of God in Jacob’s vision of the ladder at Bet El.

Listen and hear, and understand! Just as the heavenly hosts, Tzavaot, ascend and descend, passing between the heavens and earth, so also great tzaddikim run and return, engaging in aliyat neshamah, mystical ascensions of the soul. The heavenly hosts do this, enacting the will of the Most High, laboring for the fulfillment of the intention of the Holy One in creation, the return of all to the One; and so it is with tzaddikim, they co-labor with the angels for the tikkune of creation and the enlightenment of spirits and souls, and typically speaking, in every divine action tzaddikim and angels move together and become as one force of the Holy Shekinah or Ruach Elohim.

As a soul cleaves to the Messiah and El Elyon, and as influxes of the Supernal Light transpire, the serpent power is awakened and uplifted, the interior stars are opened and the body of light is generated, and the greater power of the soul comes into the body; simultaneously, and equally, as a greater manifestation of soul or consciousness comes into the body, so there is a development of consciousness beyond the body, and the capacity of the transference of consciousness from the physical body into the body of light emerges. This is the power of aliyat neshamah, and with it comes full knowledge and conversation with the angels of God, deep communion with Tzavaot on earth and in the heavens. If the capacity of the transference of consciousness is mastered with the help of God, then a holy tzaddik has the ability to “send souls,” or to facilitate the experience of transference for others, all as God wills and ordains.

As perhaps you might imagine, in mystical ascensions of the soul there are interactions and exchanges with all manner of celestial and heavenly hosts, and even supernal hosts, and likewise, with all manner of tzaddikim of the past; and if a holy tzaddik is anointed with Ruach Messiah, so they may ascend into the Supernal Abode and Palace of the Messiah, and commune with the Messiah in Yahweh Elohim, Shaddai.

When a realized soul is able to do this, their light body is a merkavah of the Shekinah above and their physical body is a merkavah of the Shekinah below, and when there is Clear Light Union – realization of the Body of Truth (Amet), Mother (Imma) and Daughter (Nukva) are unified, the fullness of the Shekinah of Messiah is manifest and the kingdom (Malkut) has come near. Praise God!

Now there is a natural order in which the development of consciousness beyond the body is generated. First there is union with the Holy Partzuf, embodying the living presence of the Holy Partzuf. Then, when this is accomplished with God’s help, the practice of the transference of consciousness is taken up. If and when the actual capacity of the transference of consciousness arises through God’s good grace, then Clear Light Dissolution becomes possible, and potentially the Rainbow Body Attainment, as with Adonai Yeshua, or being taken up in Divine Rapture as Enoch and Elijah were.

“Do not arouse love before its time” – tend to a sound progression of spiritual practice and do not jump ahead, but abide allowing full generation and maturation. In this, follow the instructions of your tzaddik and the guidance of the Holy Spirit, and learn to wait upon the Holy Spirit.

There, of course, is something more. “Do not arouse love before it is time” – do not awaken the serpent power before self-purification and consecration, and the reception of the Holy Light from above, for if the serpent power is awakened prematurely, instead of Mercy it may become Judgment and a soul may end up in greater bondage, becoming entangled in severe klippot, dark archonic and demonic forces. Indeed, truly, we do not wish to awaken this great power through self-will, but rather as God wills and ordains, and it is not we who will awaken it, but it is the Holy Light from above, Divine Grace; Ruach Elohim will accomplish this, all in due season. For our part we cleave to the Lord, we worship God in spirit and truth – righteousness, and we kindle passionate love for the Holy One and compassion for all creatures; in this way we walk with the Lord waiting for the Spirit of the Lord to awaken the serpent power and take us up. God be praised!

We may also say this. Unless there is purification and sanctification through the Spirit of God, truly we do not wish an ascent into the heavenly realms, for we very well could be overwhelmed and cast down. Understand that there are angelic guardians of the gates of heavens and their realms, and there are warriors of heaven in the heavenly realms, and from one to another heaven there is an increasing intensity of light, love and holiness, and to enter and not be overwhelmed and cast down a soul must enter into similitude, or an energetic and vibratory resonance with that heaven. So, indeed, one does not wish to storm the gates of heaven as some sorcerers and false prophets attempt to do, but rather one wishes to wait upon the fulfillment of God’s promises and receive all such things as a gift when God wills to give them.

In all of this let us remember, Christ, God, is the Beloved, and there is courtship in love, and eventually a growing passionate love-play, and in this the experience of union naturally and spontaneously happens; all is to be slowly savored, and all will happen in due season. In matters of love it is foolish to rush, if not ignorant. What a waste! Instead, let us enjoy every moment of flirtation and love-play, delighting in the Life Divine! Amen.

There is more to be said of mysteries of Bet El, or Bet Elohim, and the pillar Jacob erected there, but what’s been shared is enough for one time.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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