Why Lilith ?

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Brooke

Why Lilith ?

#1 Postby Brooke » Sun Oct 08, 2006 5:16 pm

Greetings, everyone.

I've been doing some reading on Lilith and am not quite sure how she became such an important figure to Gnostics and Sophians in particular. I mean, I've read about her connections to Eve and her exile, which is of course a symbolic myth for greater truths but you'll also find her linked to Satan and demonic forces in other literature. Of course, I understand that Sophians hope to save all sparks -- including those lost in cosmic ignorance, lke the Demiurgos -- but I'm bothered by the dark images of her at this website. Please understand that I came from a traditional and orthodox Christian background, and images of the Dancing Lilith are shocking to say the least. I understand the pillars of severity and mercy found on the Tree of Life and the Upper and Lower Sophias, but I find it difficult to meditate upon a dark figure (e.g. the Dancing Lilith image at the Advanced meditations webpage). What am I missing? Must we embrace the dark icons in order to understand the union of the Holy Bride? I realize the sacred feminine has been kept under wraps and women have been silenced and, yes, persecuted, forever being relegated to existence as either a mother/virgin or whore but I can't see past the dark, almost scatological images of Lilith or get over the fact that she is revered by Satanic cults.

Love, Light, and Blessings to all who post here!
Brooke

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One Shekinah

#2 Postby Elder Gideon » Sun Oct 08, 2006 7:10 pm

Shabbat Shalom, Brooke!

Thank you so much for the honesty of your inquiry; no doubt you've asked the questions which any who come from your background and are visiting our site have not! :wink:

What can we know of God apart from Creation? Indeed, what is ever transcendent and concealed of the Divine seems equally and oppositely eminent and revealed; what we can know, relate with and experience quite directly of God is by the mediation of the Holy Spirit. Kabbalistically, the Spirit of God is the Shekinah, the Divine Power of the Holy One and the radiant display of the Divine Presence.

Shekinah is invoked on the eve of Shabbat throughout the Jewish world as the consort of the Holy One. Those by whom She is invoked and through whom She draws into the Divine Presence are the faithful and the elect, Kabbalistically known as the "Community of Israel". Zealous husbands and wives even unite in loveplay here below quite literally as the Shekinah and God unite above! Throughout Kabbalah, "A stirring above [of the Divine] is drawn in from a stirring below [Israel]."

In this context, a very powerful contemplation begins to unfold, namely, of the vital importance of the direction of our desire energy. As we as a human community desire the Holy One, the Shekinah consorts with God, balancing light and darkness. What this means most materially is abundance, health, peace and prosperity. As we as a human community desire other than the Holy One, Lillith consorts with God, disbalancing darkness and light. What THIS means most eminently is scarcity, sickness, violence and lamentation.

The Shekinah and Lillith are literally one radiant display, mirroring the desires and imaginations of the people. Look at the Flood! The same Spirit which prepared a remnant also destroyed everything! Consider Exodus! Is the Spirit which led the Children of Israel out of Egypt divided from the plagues of Pharoah's house? We see this pattern throughout Torah and Prophets. Israel repents and goodness is restored to the land; Israel bows down to other desires and the land falls to enemies and ecological ruin. Our experience of the One Shekinah is either bright or dark, full or barren, peaceful or violent, and it is we--the people of earth--who decide this display of the Holy One, all according to what we most desire.

We are our Beloved's! May our desire be towards Him!

Brother Michael+

Brooke

#3 Postby Brooke » Mon Oct 09, 2006 2:59 pm

Greetings, Br. Michael+

So, we don't have to, nor should we want to, embrace Lilith? What we see or how we see it (in this case, the Holy Spirit) reflects our own consciousness. That concept is pretty easy to understand.

But I still :D wonder why the image of the Dancing Lilith is posted at the Advanced Practices webpage here? I'm confused by that. :oops:

May We All Find as We Continue to Seek!

Brooke

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Science of Mind

#4 Postby Tau Malachi » Tue Oct 10, 2006 2:03 pm

Greetings Brooke!

It is very difficult to speak in the context of a worldview put forth by religions that believe that they have the only way to enlightenment or God, or that see their myths and legends as somehow “right” while everyone else’s are “wrong,” or that project onto other belief systems terms like “Satanic” if they hold a different worldview, or have different teachings and practices – all of a sudden another wisdom tradition must justify itself in the context of a worldview and religion it does not adhere to, which is an impossible task. Already there are assumptions about what symbols, names, archetypes and such mean; yet, in another wisdom tradition, that may not be their meaning or intention at all. In truth, to understand any wisdom tradition we must approach it in its own context, setting aside our attachments and aversions, our preconceptions, preconditions and expectations – hence, the method of study in comparative religion.

Our worldview, teachings and practices are more akin to Eastern wisdom traditions than they are to orthodox forms of Judaism and Christianity; they resonate more with Tantric Buddhism (Tibetan Buddhism) and Hindu Kaula Tantra than with the patriarchal orthodoxy and fundamentalism that has come to dominate Judaism, Christianity and Islam.

In Sophian Gnosticism what Lilith symbolizes or represents is quite different than what she symbolizes or represents to orthodox Christianity (or to “Satanist” for that matter) – to understand the Sophian view one must look into Sophia teachings about Sophia Nigrans, as well as look into the “Dark Goddess” or “Black Goddess” archetype as it occurs in various wisdom traditions around the world – Lilith is simply our tradition’s personification of this archetype. As a tradition the honors all aspects of the Divine and Sacred Feminine, that is part of the story, although our reason for practices with Lilith runs a bit deeper still.

At the heart of all Sophian teachings is a basic truth: All is mind, all mind is one – the reality of our experience is a radiant display of the mind. In speaking about the Divine – God and Godhead, the most essential conception of God, if you will, is as Divine Mind: the One Being-Consciousness-Force within and behind all that appears. Thus, given this basic truth and this view of the Divine, we look into the nature of mind, seeking to recognize and realize the nature of mind, which is the essential nature of Reality as It Is, or God as God Is.

To look into the nature of mind, first we must go within and seek to look and see the source from which our thoughts arise – as we do this we will not find the source of our thoughts. Our thoughts arise from an apparent nothingness, occur in an apparent nothingness and dissolve into an apparent nothingness – all in the mind. We cannot call this source “nothing,” because something, thoughts, arise from it; but we also cannot call it “something,” because there is no source of thoughts to be found; therefore we can only call it no-thingness, void or emptiness. This spaciousness or emptiness is the first aspect of the nature of mind: it is empty or spacious.

Continuing to observe the mind in a state of meditation, though the nature of mind is essentially empty, nevertheless, thoughts and emotions arise, and images appear; they arise naturally and spontaneously, whether bright or dark, positive or negative, or admixed – this self-generating quality or radiant quality is the second aspect of the nature of mind: it is self-generating or radiant.

As we continue to observe the mind in a state of meditation, the very fact that we can observe the mind represents a third aspect of the nature of mind, awareness: it is aware.

Thus, through meditation we recognize the nature of mind – it is “spacious radiant awareness” or pure radiant awareness. Regardless of whatever thoughts, emotions and images arise in it, the nature of mind remains the same: Pure Radiant Awareness.

This nature of mind is the most subtle and sublime meaning of “Christos,” Logos-Sophia in Sophian Gnostic teachings: the state of Pure Radiant Awareness is Christ Consciousness, or what we call Supernal or Supramental Consciousness, and the realization of this is the enlightenment and liberation of the mind or soul-stream, “salvation” through Divine Gnosis or Divine Illumination.

Recognizing this intrinsic nature of mind, we seek to rest our mind in its own nature – this pure radiant awareness. However, as we do so we find that mental-emotional complexes in the mind do not give us much rest or repose, we find that habitual or karmic patterns of thought and emotion obstruct our realization of the nature of mind; hence, our tendency of self-grasping, desire-lust (attachment) and fear-anger (aversion) does not allow us to abide in the state pure radiant awareness very long, once it is recognized. Swiftly, the question becomes: How do we bring self-grasping, attachment and aversion into cessation – the ignorance that is the cause of all our sorrow and suffering?

There are basically three methods of response. We can seek to cut off self-grasping, attachment and aversion by force, or whatever arises we can seek to transform and integrate it, or we can seek to recognize the nature of what arises (as the nature of mind itself) allowing it to self-liberate as it arises. The method we use will depend upon our capacity and what is happening in our experience – but generally speaking, Sophian practitioners will use a method of transformation or direct recognition, rather than seeking to cut anything off by force.

Thus, among the many different practices within the Sophian Gnostic tradition we find diverse methods designed to work with the various obstructions of self-grasping, attachment and aversion that arise in the realization process: hence, the peaceful, blissful and wrathful practices, akin to what one finds in Vajrayana Buddhism (Tibetan Buddhism). It is all the play of a science of mind, an art of consciousness.

Suppose one has recognized the spacious radiant nature of mind (“Ain Nature”) and is laboring to realize that divine or enlightened nature, but one finds oneself encumbered by extreme negativity – suppose one tries to recognize the emptiness of those thoughts and emotions, but that does not work, and one tries to cut off the negativity, but that also does not work. The only answer, then, is to embrace the negativity and integrate it into one’s practice, thus transforming it and drawing out the divine spark that is in it – it is a matter of skillful means. The “wrathful” practices, such as the practice with Lilith, are designed to do just that – take the fear-anger (aversion) and transform it.

The methods of transformation are based upon the awareness of a thought-emotion, whether manifest in a negative or positive form, as essentially one and the same energy – an energy that becomes polarized due to our dualism in consciousness that occurs on account of ignorance. Thus, through the presence of awareness and skillful means a negative thought-emotion can be transformed into something positive and beneficial – it can be “uplifted.”

Here we may give an example – anger, which can swiftly become hatred, the cause of some of the greatest evil on the face of the earth. If we look into anger it is an emotion based upon self-grasping, which produces the subject and object relationship – “that person” did this “to me,” and “I’m angry.” If we look a bit deeper into anger, though, it actually becomes interesting, for anger is a great power of concentration – when we are angry we can focus the mind with a virtual one-pointed concentration on the apparent cause of our anger, and repeatedly visualize the entire episode in perfect detail. It is a power of concentration and visualization we often only wish we could muster in meditation, but can never quite seem to generate during our practice!

Suppose we could take up a practice that liberated our anger from its package as “anger” – in other words, suppose we could neutralize the concepts of the subject of anger (ourselves as a person who was “hurt) and the object of anger (the person who “hurt us”) and the cause of the anger (“how they hurt us”)? What we would have would no longer be “anger,” but a very powerful force of concentration which could be used in prayer and meditation – a wrathful practice can be a way through which we can take negativity and transform it into a spiritual practice.

Practices with Lilith are one of the ways some Sophian initiates learn to work with fears and aversions, or various forms of negativity that may arise, by taking it and using it in spiritual practice – instead of avoiding the darkness that arises in them, they transform it and bring it into the Divine Light.

Granted, some practitioners do not need wrathful practices in order to transform negativity, but find that peaceful and blissful practices serve to do so just fine; others, however, find that they must address it more directly and find the wrathful practices very effective and useful – it is all a matter of skillful means.

In a pharmacy there are many different medicines, my dear friend, it is all a question as to the illness or dis-ease we suffer from as to which medicine we might need to take – we do not take all of them, but only those we need. It is the same with spiritual practices among Sophian Gnostics – they are like various medicines to help with various forms of dis-ease in consciousness that obstruct our Self-realization in Christ.

In our online community and our actual community there are beginning, intermediate and advanced practitioners – thus, an entire spectrum of spiritual practices is necessary. The practices associated with Lilith assume a strong recognition of the Ain Nature and are meant for more advanced practitioners who are encountering significant obstructions in their realization process; likewise they are present for those that may have an attraction to the archetype of the Dark Goddess in their work with the Divine and Sacred Feminine.

We may certainly ask a question: What happens when we do not address and integrate the darker side of our psyche or our shadow in our spirituality? It seems to me, given the direction things are going in the world, we are about to get a very sever and painful lesson as to what happens. (It might be worth noticing that patriarchal religions that do not address the integration of the shadow and that do not honor the fullness Divine Feminine are significant players in the violence that is transpiring in our world and in what is about to transpire – so perhaps there is wisdom to be gained from the Dark Mother and Bride.)

My apologies for the length of response, but this question is not so simple, it strikes into principles that are very subtle and sublime, and quite complex; here, in fact, I’ve only scratched the surface as to why we feel need to include the Dark Mother and Bride in our spirituality – actually, I imagine we could write an entire book on it.

May we be blessed and empowered to reintegrate our shadow into the Divine Light, and to bring the violence to cessation in us, so that we might be true peacemakers; amen.

Blessings & shalom!
Last edited by Tau Malachi on Wed Oct 11, 2006 12:34 am, edited 1 time in total.
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Renee

#5 Postby Renee » Tue Oct 10, 2006 4:55 pm

na
Last edited by Renee on Sun Aug 01, 2010 1:52 pm, edited 1 time in total.

Brooke

#6 Postby Brooke » Tue Oct 10, 2006 6:03 pm

Greetings, Tau Malachi and Renee.

I appreciate your insightful and well-considered responses to my question. Some light bulbs went on for me, so thank you both.

Yes, perhaps there is "much" wisdom to be gained from the Dark Bride. The relegation of the Divine Sacred to the back burner -- heck, for most of Western history she hasn't even been on the back burner (maybe dung heap would be a better symbol for where we've thrown her) -- has had much, perhaps everything, to do with the state we find ourselves in as a society right now. The establishment (including the fundamentalist religions that don't recognize they may be as far removed from the Truth as the so-called politically correct triad they demonize) has so fully influenced even the female mind that it is difficult to see past this cosmic ignorance.

And, yes, the female, both sacred and historical, has just cause to be angry and Lilith represents that anger, symbolizing the degradation and subjugation women have experienced for eons. In order for us to both redeem ourselves and evolve ourselves toward a mass consciousness of Christ and Sophia it will be necessary for us to recognize that we have indeed disenfranchised (so to speak) Lilith (womanhood in all of its various aspects), and, hopefully, in recognizing this we will be able to reverse this path and ultimately, unite the Holy Mother and the Dark Bride so that the raging Lilith will at last find peace.

And now I do understand the purpose of Lilith at the advanced practices web-page. It makes sense now.

May We All Learn to Value the Beauty and Complexity of the Sacred Female!

Love, Light and Blessings to All Who Post Here!
Brooke

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#7 Postby DMt. » Thu Dec 27, 2007 4:12 am

As a man with the so-called 'Black Moon Lilith' - the empty second focus of the elliptical path of the Moon around the Earth - in Virgo, opposing my Pisces Sun as well as being right upfront in my Ascendant [persona], this thread rings loud, clear bells for me.

The writer Kazantzakis once said that enlightenment entails the ability 'to gaze with undimmed vision on all dark things'. As Tau Malachi most truly observes, I have to calm the violence towards myself [for not being 'good enough'...?] before I can be a peacemaker in the external world.

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Time-lapse Mercy

#8 Postby Elder Gideon » Mon Dec 31, 2007 4:37 pm

Greetings DMt!

The peace we extend in the world is the center of peace extending from within ourselves. True peace in my experience, is simply the awareness we speak or enact, transmuting the root cause of violence and tension. In my experience as an educator of the next generation coming soon to a culture near you, violence and tension arise from ignorance. How powerful the 'pop' when awareness can penetrate ignorance; violence instantly is brought to rest in peace, for the root is pulled up, rather than just the leaves.

Lillith in Sophian Tradition is adored as mercy in time-lapse. She is a terrorist to our homeland security systems sequestering what is unacknowledged, repressed and marginalized within ourselves. As we could not hear the signs of the Shekinah guiding us in mercy, the volume will be turned up in severity, flying our own concepts into our own defenses. Her severity is merely reflecting our defenses. Embraced and received, however, all that energy we locked up is released, becoming the very fuel for our enlightenment, our Christing.

The volatility, irrationality and unpredictability characterizing our process of coming to What Is are all attributes of the Holy Shekinah in (a word we egotistically call) judgment. The Shekinah in judgment is Lillith. Again, however, let words like 'judgment' and 'severity' be words for time-lapsed mercy. She asks, "Will you come to awareness of What Is quickly or slowly?" The beauty, and humor, of this reframing of judgment and severity of the Shekinah manifest as Lillith, is that ultimately, and quite sublimely, all will teach and liberate, directly or indirectly, all as we choose.

Your Judgments are Mercy, Beloved Lady of our Lord!

Blessings and Shalom!

Brother Michael+

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#9 Postby DMt. » Wed Jan 16, 2008 11:09 am

Thank you, Brother Michael, those are useful comments. It was reading a notion that 'the Blessed Virgin is Lilith redeemed', and wishing to research further, that brought me here. Imagine my feelings when I saw the saying of the Magdalene,

"Eve and Lilith are one woman, and she is a Supernal Emanation."

Western astrology has struggled with the concept of Lilith as a function in the human being, the referents are confused - there is an asteroid named Lilith, a [putative, unproved] hidden satellite of Earth called Dark Moon Lilith, and also the Black Moon Lilith, the empty second focus of the Moon's elliptical orbit as mentioned above.

The latter is characterised by 'wild', extreme variations in position, due to the extremely complex nature of the Earth-Moon gravitational interplay - an apt symbol not only of the 'volatility, irrationality and unpredictability' of the darker passions within us, but also of the Wild Gnosis or Crazy Wisdom to which Tau Malachi often refers.

Even in the most desolate times of spiritual darkness and lostness, when I felt myself falling ever further into sin and error, and felt unworthy to call on the Father or the Christ, my soul would not let go of the notion of a Divine Mother and saw her as my only hope of Mercy.

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#10 Postby Yonah » Sun Jul 06, 2008 5:37 pm

Greetings All!

I've been doing a study of Lilith and came upon some interesting ideas that help me understand Lilith a lot better.

First of all, sources I found spell the name Lilith as Lamed Yod Lamed Yod Tav in Hebrew. The letter Lamed can mean push, prod, or encite (motivating force). Yod can mean humilty, reaching toward God, inclination, religion. Tav can mean cross and also covenant or enlightenment (salvation and eternal life).

This makes me think of Lilith as the motivating force toward God that helps us reach enlightenment.

In addition, the gematria of Lilith is 480 which is the same as the following:
Talmud
prayer shawl of YHVH
Queen of the Firmament
the daughter of wisdom
the almighty living God YHVH Elohim

So, she has the same "energy" as all of these things that her gematria is equal to.

We also know that demonic forces come into existence when Elohim is seperated from Yahweh. The Hebrew legends speak of Lilith giving birth to demonic children when she says the secret name of God and leaves Eden. She has seperated herself from God. Later stories have her married to various demonic beings including Samael (the poison of God). These myths point to the idea that she is the aspect of Sophia (the Shekinah) that brings about the dark forces in the world.

These dark forces are the secret operation of the Holy Spirit and spur on our spiritual evolution.

I knew all the stories about Lilith, but when you put together the myth, the gematria, the meaning of her name in Hebrew, you see the play that the Kabbalsts were getting at. She really is the mother of demons and at the same time an aspect of the Mother (Sophia/Shekinah/Holy Spirit) on the pillar of severity that is driving our spiritual evolution.

Blessings & Shalom!
Brother Mark+
Shalom,
Yonah
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Illumination & Liberation

#11 Postby Tau Malachi » Thu Jul 10, 2008 11:52 am

Salutations in the Light of the Messiah!

The gematria of the Name of Lilith is, indeed, fascinating, most especially the correspondence with the Divine Name of Shaddai El Hai Yahweh Elohim; as something of an open secret, this is a Holy Name of Yesod-Da'at, and it implies direct experience and knowledge of the Divine.

Yesod-Da'at is the gate of spiritual and mystical experience - Yesod the gate of the spiritual world and Da'at the gate of the Supernal World. According to the Holy Kabbalah, the Kings of Edom reach up into Da'at on the Tree of Life, the dominion of the archons and demons reaches to Da'at, of which Lilith has been called the Mother and Queen.

Now we know that there are, indeed, external admixed and dark forces - but they are not so much our concern as are our own inner demons, inner klippot, which are linking points for the external klippot; these are negative karmic patterns that form obstructions to our self-realization in Christ, husks of impurity and darkness that must be dispelled if we are to know God and experience conscious union with God.

Who but the Mother of Demons can best reveal our inner klippot, inner demons, as well as reveal their cause or generation? When Lilith shows up this is exactly what she does, as does her primary consort, Samael - and more than our education we may say that it is our illumination and liberation, for once we know the inner klippot that bind us, we may labor for our tikkune, and dispelling them, not only are we freed from internal klippot, but we are freed from the dominion of the external klippot - the archonic and demonic forces.

Thus, Lilith labors for our liberation - hence the dark face of Elohim manifest as Malkut, or Kali Kallah.

Now, at times when Malkut is manifest as Kali Kallah we might view what is transpiring in our lives as ill-fortune or inauspicious, but in truth what's transpiring is a burning off of sin or negative karma, and it is the opportunity to dispel something that binds the soul from greater progress. The wisdom of Lilith is to receive all situations, circumstances and events in our life in a positive light, as a blessing and as auspicious - hence, to consciously respond as a co-creator, rather than live in reaction as some victim.

In this you may understand something of the wisdom of Lilith in the Zohar when the tzaddikim teach us to interpret all dreams as completely positive, even those that seem to us like something of an ill-omen; the same applies to this dream-like reality we call "life."

In this regard, we might contemplate Lilith within the teachings on Perfect Success...her wisdom, which is God's wisdom, is in them.

Lilith is an educator, indeed, in perhaps the most dynamic way!

May we embrace the Holy Mother and Bride in full, bright and dark, and so embrace Reality as It Is, the beauty and danger alike - so may we be counted among the living ones; amen.

Blessings & shalom!
Last edited by Tau Malachi on Sat Jul 12, 2008 8:37 am, edited 1 time in total.
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#12 Postby Tamara » Sat Jul 12, 2008 7:05 am

Greetings,

I'm struck by the similarity between Lilith and the wrathful dakinis of Buddhist practice, and Kali in Hindu practice. +Tau has alluded to this in other threads in the forum, but here especially the similarity seems pertinent to me.

In the Buddhist tradition the wrathful deities are central to the most advanced practices. New practitioners start with the peaceful archetypes--Avalokiteswara, Tara, etc., all of whom are depicted in beautiful, radiant forms and are very appealing. Throma Nagmo, the black dakini associated with Chod practice (a radical, shamanic practice designed to liberate one from clinging to the ego) is frightening. She looks like a demon as do the male wrathful deities. Going after the roots of our self-clinging, the source of the anger and neediness is genuinely scary business.

There are two reasons for this. First, the mythological explanation is that the enlightened beings manifest in this form so that they can be more terrifying than the actual demons in order to subdue them (kind of spiritual homeopathy, or fighting fire with fire).

+Tau's comment about the tzadikim instructing us to interpret all dreams as positive reminded me of a story I heard a couple of weeks ago about a woman who began doing intensive meditation on one of the practices in her tradition and then became frightened and quit because she started having repeated dreams about houses on fire. It turns out that this is actually a very positive sign of "burning up" your negativity!

Second, these practices are not for the beginner so the visual symbols are frightening to warn off someone who isn't ready. There is a clear message in all sacred texts that when ordinary beings encounter the profoundly sacred, they can be terrified, even driven to madness. So it makes sense that the iconography of advanced practices would have a bit of a skull and cross-bones appearance.

One reason mainstream Christianity has faultered may well be that it excised this essential aspect of the path. I remember when passages were read in church about people being afraid when confronted with angels and I would look around at these sweet-faced images in the stained glass and it didn't make any sense at all to me.


I found a bit of poetry by Ramprasad, the great Hindu lover of Kali:

The Total Madness of Her Love

Mother dwells at the center of my being,
forever delighfully at play.
Whatever conditions of consciousness may arise,
I hear through them the music of her life-giving names,
Om Tara, Om Kali.

Closing my eyes, I perceive the radiant Black Mother
as indivisible, naked awareness,
dancing fiercely or gently on my heart lotus.
She wears a garland of snow-white skulls,
bright emblem of freedom from birth and death.
Gazing upon her resplendent nakedness,
all concepts and conventions vanish.

Those who judge by mundane standards call me mad.
Timid and limited persons can think what they wish.
My only longing is to express
the total madness of her love.

This poet child of the Wisdom Goddess
cries out with abandon;
"The Queen of the Universe
resides within the flower of my secret heart.
Mother! Mother! Mother!
I seek refuge at your beautiful feet,
delicate and fragrant as the dark blue lotus.
As my body dissolves into earth
and my mind into space,
may I dissolve into you."

May we brave the divine madness of the Mother to rest in nondual, spacious awareness!

Blessings and shalom,

Tamara
Student, tell me: what is God? The breath within the breath.

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Holy Awe, Holy Fear

#13 Postby Tau Malachi » Sat Jul 12, 2008 10:12 am

Salutations in the Light of the Messiah!

I believe you touch upon something very important Sister Tamara - the truth of the sacred and holy as something that can be frightening or terrifying to us. I recall some time ago when I was sharing some teachings on the fear of Yahweh integral to the love of Yahweh and met with some resistance due to a common idea in modern spirituality that the fear of the Divine is somehow primitive and ignorant, and that one does not fear the Divine, but loves the Divine. In fact, one of my spiritual friends speaking about the fear of Yahweh with one of her friends encountered the now popular phrase, "That's your truth, not my truth," when speaking about holy awe of fear.

Naturally, from my own experience, I thought - "Well, it is very easy to love someone at a distance, but not necessarily so easy when you live with them - if this is true of human beings, how much more true is this of the Divine? The love of the Divine absent fear of the Divine, holy awe, always seems to betray a "safe distance" and something conceptual rather than actual and experiential - it is God or Enlightenment in a nice and neat little package of concepts.

Again and again in the Scripture and in wisdom traditions around the world mystics speak of the fear or awe of the Divine, or of the terrifying face of the stark naked truth of Reality as It Is, and all speak of both beauty and danger, beauty and horror, in the journey of drawing near and entering into union.

In this regard, the Spirit or Wind attributed to the Direction North proves very interesting - it is the "Spirit of the Knowledge and Fear of Yahweh," and in speaking of the Messiah, the anointed or enlightened one, Isaiah says of that holy one that "His delight shall be in the fear of Yahweh" (11:3). Interestingly enough, the north is the direction corresponding to things made manifest, but also it is the direction attributed to the afterlife states. In the Zohar, of course, the north is associated with Severity or Judgment - Gevurah. One of the well known titles of Lilith is "Queen of the North," as the consort of Samael who corresponds with Gevurah, and in Gematria her name equals "daughter of wisdom," Hokmah, which is Yahweh.

Coupled with this, here we may also remember the teachings of Jewish sages who have taught that when the Shekinah is in exile with the children of Israel, Lilith becomes the divine consort of Yahweh, the emanation of the Holy Shekinah.

This speaks very well to the enigmatic and paradoxical nature of drawing near to the Divine and knowing the Divine on an experiential level - there is, indeed, love and joy, but so also there is fear and trembling; likewise, there is always the play of Mercy and Severity - a dance of great beauty and great horror as we gaze into the Great Void (Ain) underlying reality, or gaze upon Reality as It Is.

Now, it is interesting, on the Ladder of Lights in our ascent Gevurah, which is also called Pachad - Fear, precedes Hesed - Mercy or Loving-kingness; according to masters of the tradition it stands as a guardian, for too great a flow of mercy and love can be overwhelming to us if we are unprepared for it, and likewise, drawing too near to the Divine too swiftly could lead to disaster - madness, or even death.

This same principle or emanation of the Divine that stands as a guardian, though, also serves as a guide when it is time, bringing us into greater intimacy with the Divine or Enlightened Nature, which is to say greater intimacy with ourselves at the deepest level.

Essentially, Lilith is the Shekinah Emanation of Gevurah - much like the wrathful dakinis of Vajrayana or goddesses like Kali in Hindu Tantra Yoga; in fact, she is viewed in much the same way by Sophian initiates. It is very intriguing that the word for "black" in Hebrew, which is Kali, is the same as in Sanskrit, so we too speak of Kali Imma and Kali Kallah, the Black Mother and Black Bride - the fierce or wrathful emanation of the upper and lower Shekinah, the Divine Presence and Power in heaven and in creation, respectively.

I was deeply struck by what you said of the images of angels in churches, rather like the accounts of "angelic encounters" often occurring in new age spirituality - in my own experience angels are nothing like that, but they may appear in peaceful, blissful or wrathful emanation, and before there is a greater intimacy with the Messiah and Shekinah of Messiah, their presence tends to be very overwhelming; only with time is there a shift in the experience, typically, as there is an ascent in consciousness and we draw nearer to the Divine with our mind, heart and life.

It seems that we must be willing to the fierceness of the Divine as much as to the peaceful and blissful qualities of the Divine if we are to draw near...this seems to be a key teaching of Lilith.

Embracing the apparent light and darkness may we know the Transcendental; amen.

Blessings & shalom!
Tau Malachi

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#14 Postby paulnewman » Sun Jul 13, 2008 1:59 pm

Thank you all for a marvellous contemplation.

It is a fearful thing to come into the presence of the Lord.

I perform a moving meditation ritual in my garden to the four winds.

In the modern British Druidic tradition the North Wind is also the Element of Earth and sometimes called the place of the ancestors.

In my dance I am very aware of the solemnity, timelessness and power of the North wind.

I often imagine a crone / Elder Grandmother figure, wizened, bent for whom the only beauty is the truth which of course is the only real beauty.

This reminds me of so many wisdom stories in the Arthurian cycle where the old hag is actually the grail queen and the like.

There is a time for censure and severity and in my life it has usually come from strong women or the Shekinah.

As the scripture says "A wise man will receive commandments, but a prating fool shall not".

May we be wise and do that which we know we should.

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#15 Postby Tamara » Sun Jul 13, 2008 2:46 pm

Paul,
I had the same thought. The Celtic goddess often appears to a young man in the form of a hag, the more repulsive the better, and demands that he kiss her or embrace her. If he does, she transforms into a beautiful woman. Not a bad meditation on transcending attachment and aversion.

Shabbat Shalom,

Tamara
Student, tell me: what is God? The breath within the breath.

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#16 Postby Martina » Mon Jul 14, 2008 9:04 am

Shalom!

This thread is so interesting and Tamara, what you said brings to mind a German fairy tale, that I always thought of as very dark, but that may have a completely different meaning. It is about a young girl that has a great desire to visit an old woman who lives on the edge of the village near the wood. When she comes to the house the old woman turns out to be a hag and she transforms the girl into a block of wood, throws her onto the fire, and then warms herself by it, commenting on how bright the block made the fire.
It seems that there is something of the radical power the Dark Mother has to transform us in this simple fairy tale.

Blessings
Martina

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Embracing the Darkness

#17 Postby Tau Malachi » Mon Jul 14, 2008 11:24 am

Salutations in the Light of the Messiah!

The wisdom of Lilatu holds further teachings regarding darkness and klippot that it seems important to include in our ongoing contemplation and discussion - being a lifelong devote of Kali Imma I cannot help but include something of them here.

In terms of reintegrating ourselves with the Light Continuum (Yahweh) it is not so simple as cutting off or excluding the darkness within us or the inner klippot, such a view and method remains within dualism, the fundamental cosmic ignorance, and does not accomplish the radical transformation in consciousness that we seek; rather than cut off or exclude the darkness, we must embrace and include it, uplifting and transforming it, bringing the darkness in us into the service of the Supreme Will, Ratzon Elyon.

In truth, the apparent light in opposition to the apparent darkness is not the True Light - the True Light is the Clear Light Nature, which underlies all appearances of light or darkness, the essence of all that appears; thus, avoiding the apparent darkness and grasping at the apparent light represents the same old ignorance, the self-grasping in dualistic consciousness giving rise to attachment and aversion.

We see this very well in many fundamentalist and orthodox forms of religion in which darkness is rejected and light celebrated - ironically, often some of the greatest evil is perpetuated in the name of the "light" or "God."

What Kali Kallah and Kali Imma teach us is that there is no avoiding the darkness that is in us, there is no cutting it off - it must be embraced and integrated, the evil inclination being brought into the service of the good inclination.

This, exactly, is taught in the view of "enlightened selfishness," which is integral to "perfect success"; basically speaking, we are selfish creatures, there is no avoiding it or denying it, so the question becomes how to use selfishness to transcend the self, not denying it or rejecting it. Of course, once we recognize that everybody's well-being and good is our own well-being and good, then we are on to something, we have the key to self-transcendence in the midst of our selfishness.

The dance with Lilith, Kali Kallah, is all about this embrace of our darkness inseparable from our light, and the transformation of the darkness in us into a Holy Fire of Divine Passion.

There are actually three forms of Kali Kallah - there is Lilatu, the Mistress of the Night (Laylah), then there is Na'amah who emanates from her, the Queen of Demons proper, and then from Na'amah there is Iggaret, the Dark Crone, or the Hag of Chaos and Destruction. These forms are a direct parrallel to Durga, Kali and Candamundi in Hindu Tantra Yogas - and in our tradition they represent the dark faces of the Maiden, Mother and Crone.

When I was a boy, as a disciple of the "Old Man," Tau Elijah, I used to be deeply disturbed by the great and terrible darkness I saw within myself - often it would torment me, and I would feel that my pursuit of the Divine was a complete sham, and that in truth I was born an evildoer, for there was so much evil in my heart and mind, in my desire. When I took this to Elijah, however, I was quite surprised by his response. He said, "Well of course there is great darkness in you, Little One, capacity is capacity; if you have a great capacity for the light, then you have a great capacity for the darkness - you cannot have one without the other, that's impossible here." Then he said to me, "As for the darkness, let it serve heaven and the will of the Supreme - then it will no longer be evil, but it will be the fierce and fiery power of your Mother, and it will be very good."

His teaching on this, naturally, became something of a "saving grace" for me upon the path, for seeking to battle the darkness that was in me was the insanity of civil war - a nation divided against itself fated to self-destruction. In fact, we may say that this sort of internal conflict or civil war is the "wiles of the devil," for so long as we go on and on with it we remain in our ignorance, the delusion of separation, and we do not draw nearer to the Divine so as to know the Divine and experience union with the Divine.

We might consider how it is that so many good Christian brothers and sisters would consider any suggestion that they can enter into full self-realization in Christ or experience union with God and Godhead blasphemy, or as though a "strange doctrine." Yet, having no teaching on the embrace and integration of darkness, but being taught to continue in a perpetual internal conflict, naturally, without the knowledge and understanding of the shadow the idea of a full self-realization seems fanciful.

If we read the teachings of the sages closely, there is something very interesting cited regarding Lilith - she is called the "Supernal Eve," the first consort of the Human One; in her essence and nature, she is the Supernal Force, the Supernal Light manifest as the Dark Radiance. If we consider the saga of her divorce from Adam (the Human One), the implication is that what she represents in us must be actualized and realized, and reintegrated; the emanation of Na'amah in Lilith's outrage, who conceives and gives birth to shedim or demons, reflects this, for the generation of inner demons or klippot only happens when the shadow is not embraced and integrated.

The wisdom of Lilith runs very deep - in truth it is the wisdom of Ain, the No-Thingness of all.

May the illumination of Mother Wisdom shine from within us - the Wisdom of Ain; Amen.


Blessings & shalom!
Tau Malachi

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Ecclesia Pistis Sophia

Brooke

#18 Postby Brooke » Mon Jul 14, 2008 4:38 pm

Shalom, friends.

So much has changed for me since I first started this thread almost two years ago now. That was the beginning of my Sophian journey and now I've come to appreciate and value the Dark Mother -- and what she helps me work on within myself. As +Malachi writes, "What Kali Kallah and Kali Imma teach us is that there is no avoiding the darkness that is in us, there is no cutting it off - it must be embraced and integrated, the evil inclination being brought into the service of the good inclination. "

Still, the ego doesn't let go easily and I think the ego wants to make it all about the "me, myself, and I." So, we find ourselves trying to prove something to ourselves -- to others, and to God. Then we realize we can't on our own "be good enough" because this idea of perfection is based on a dualistic and skewed vision of what the Light really is. What I might term as shortcomings or darkness within myself can also serve the Divine if I learn to love those parts of myself and integrate them. This is part of the journey, learning each day how to better love myself so that I can truly love and serve others and God. I'm learning the key to service is first working on oneself and one's own enlightenment because, without that, service can tend toward proving something and serving the ego.

May We Learn to Trust the Mother Dark and Bright to Show Us the Way Back to Ourselves and the Divine Remembrance!

Blessings!
Brooke

Susan

Agree with thine adversary

#19 Postby Susan » Tue Jul 15, 2008 10:21 pm

Greetings,

Below is a verse from Matthew that I was about to post in the Bible and Scriptures Forum. However, I have come across this thread instead and feel in fact that it may be useful to include within this discourse.

"Reach a settlement quickly with your adversary while you are on the way with him, or your adversary will hand you over to the judge, the judge to the officer and you will be thrown into prison."(5:25) Holman Standard Bible

The words used in the KJV are equally persuasive:-

"Agree with thine adversary quickly, whiles thou art in the way with him, lest at any time the adversary deliver thee to the judge etc etc "

For me this verse is so right on the mark, it says it all! And we can contemplate on, and extrapolate our own individual meanings from this succinct and always timely warning at quite some depth, and construct numerous degrees of correspondence from within our Tradition's teachings also. Our Circle will certainly be considering the deeper meanings of the terms "judge," "officer," and "prison" along with the verse as a whole.

Bible translations have been a bit of a hiccup in my bible studies lately, but now, through this flow, the Mother Spirit has shown how all can be uplifted in service to the Divine, the Supreme Reality. For both translations have their own particular nuance and both are equally valid. In fact the message within these words is reinforced and expanded upon by reading the two different translations. What a joy!

This verse is unequivocal and so simply stated. Don't waste time wrestling with the ego's responses to perceived darkness within, or without - for the outcome is surely imprisonment. How then could we hope to experience that supernal spaciousness that is divine unification? Not going to happen through prison bars!

Many thanks and shalom,

Sister Susan

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Non-resistance

#20 Postby Tau Malachi » Wed Jul 16, 2008 10:02 am

Salutations in the Light of the Messiah!

Indeed, the verse you cite goes perfectly with the discussion of Lilatu and her wisdom; so also there is another from the Sermon on the Mount in the Gospel of Matthew: "But I say to you, Do not resist and evil doer," which has often been translated "resist not evil." (5:39)

This is very interesting, for we know this in our own experience - when negativity arises and we wrestle with it, struggling against it only serves to give it power; the longer we wrestle, the longer it remains. Alternatively, we could look to see the holy spark that is in it, the good that is in it, and draw it out, that, or we may simply observe it without judgment or aversion, neither grasping at it nor pushing it away, and it will disappear as swiftly as it appeared. Equally, if we remove attachment and aversion, no longer identified with it or struggling against it, we may simply shift our focus, choosing a different thought and emotion.

In terms of seeing the holy spark or good in a negative thought or emotion we need only recognize that all apparent opposites are, in truth, intimately interconnected and are inseparable from one another - they interpenetrate one another and hold one another within themselves. As an example, if we look into jealousy - a very common form of negativity in our experience, within it we find the appreciation of the virtues and good of others, which empowers us to the honoring and celebration of their virtues and good, encouraging them to draw out the light that is in them. Seeing this, jealousy is transformed into something luminous and postive, and it is brought into the service of the good inclination and heaven. The same may be said for any form of negativity that might arise - recognized for what it is, it may be transformed in an instant and become a powerful good.

In our example, you will notice that we have, in fact, "honored our feelings and emotions," not denying or repressing them, and you will notice that there is no struggle in this, for we are not trying to push it away, but we have embraced it and uplifted it. In this process, interestingly enough, a very egoistic or self-centered emotion becomes a vehicle of self-transcendence and genuine concern for others - it may even become an expression of love and compassion for others.

In a similar way, in moments when negativity arises like this, we can consider all who are bound up in the same negativity, and opening our heart to them, we can pray for ourselves and them, holding a heart-wish for the transformation and liberation of all. Thus, what may have begun as extreme negativity may become the generation of the Sacred Heart.

In the midst of this, of course, the key is the recognition of the empty nature of all that appears, whether apparently inward or outward; this empty nature is the mutability of all, the capacity for transformation. When the actual recognition of emptiness is in place - the recognition of the Ain Nature, this non-resistance or non-violence in response to negativity becomes very powerful.

If and when we remain in negativity, whether grasping at it or wrestling with it, naturally will will experience the consequences of allowing it to run its course, and it will lead us where, in truth, we do not want to go; this is the judgment and the prison, the suffering.

If nothing else, in a practice of enlightened selfishness, in any moment of negativity we may simply ask ourselves, "Does this feel good? Am I having a good time?" If it does not feel good and we are not having a good time, then very likely we will let go of it and seek to do something different, and the shift will be no struggle at all. Basically speaking, we identify with negativity because we do not look and see where it is taking us - it seems desirable because we don't look and see the suffering that comes as a result of it. Obviously a person would not stuff their hand in an open fire who knows that it will burn them; likewise, when we actually look and see where negativity goes we won't desire it.

May we be empowered in Christ to the Great Transformation; amen.


Blessings & shalom!
Tau Malachi

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Leslie Kaneel

Tantra Yoga

#21 Postby Leslie Kaneel » Thu Jul 17, 2008 6:32 am

Shalom!

The speaking about resisting no evil brings to mind much hidden complexities that may be associated with this. As far as I understand, this would not mean passivity to evil. If evil is allowed passage it flourishes....

The great key to this, I believe, is something Sister Tamara brought up about the dakas and dakinis becoming wrathful and more terrifying than the demons. As in the practice of our Tantra Yoga of the Risen Christ, we may transform anything manifested in this world as a vehicle toward self-realization. Thus, we ourselves may be transformed into a vehicle of wrathful Reflection whereby our inner demons who invited the outer demons to the party have their own negative energy thrown right back in their faces on a more powerful level, being of Light-power.

Wrathful guardians are very necessary....for the adversary is quite cunning, ruthless, violent, and does not care about us at all. Not resisting evil must then mean not becoming evil.

This would be considered an "advanced practice" for if we are not a clear & strong vehicle in the process of integrating our darkness which is found in anything manifest in the material & spiritual realms linking with us, then we absorb the evil inclination as ourselves rather than moving it through the transformative process toward Christ Consciousness. For as we all know, the darkness in this world can be very diabolically destructive and ready to move into the newly cleaned apartment. This brings up another teaching of the Holy Master:

"The Queen of the South will rise at the judgment with this generation and condemn it, for she came from the ends of the earth to listen to Solomon's wisdom, and now one greater than Solomon is here.

When an evil spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, 'I will return to the house I left.' When it arrives, it finds the house unoccupied, swept clean and put in order. Then it goes and takes with it seven other spirits more wicked than itself, and they go and live there. And the final condition of that person is worse than the first...."(Matthew 12:42-45)

"Arid" is as Emptiness/Fullness where evil cannot rest; whilst "unoccupied" is as unconscious and sleeping in passivity. The Queen of the South being Lilatu and the Black Madonna; Dark Daughter being & becoming Dark Mother.

May we embrace all, in all its messiness, in the beautiful Tantra Yoga of the Risen Messiah! amen.

Blessings!
Leslie

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#22 Postby Anna » Thu Nov 24, 2011 6:41 pm

Blessings in the Light of Messiah!
This thread intrigues, especially in its emphasis that we must accept and transform our own darkness, letting go of attachment and aversion, offering all to Holy One. A passage from Mark comes to mind. A rich man approaches Yeshua and addresses him," ‘Good Teacher, what must I do to inherit eternal life?’" Yeshua replies in a surprising fashion, "‘Why do you call me good? No one is good but God alone."" Mark 10:17,18
Is Yeshua implying that he, too, has a dark side, that must be integrated fully into God the True Light? Certainly growing up a Jew under the cruelty of Roman oppression he must have been exposed to sights we can't even imagine in our time. Also, taking on all of our karma, he must have been quite familiar with its extent and depth of evil. So lately I have contemplated this passage as a reminder of Yeshua living in Malkut, Depth of Evil, in a body and life display that experienced very deeply the embrace of the Dark Mother. And without that terrible embrace, the great self-offering of the Messiah would not have been complete.
The other teaching that comes to mind is this one from the Christian Kabbalah part of the Forum:
Generally speaking, and put in the most simple possible way, the experience of higher or more expanded states of consciousness, vital and mental, represents an increasingly greater interaction and interpenetration between the conscious and unconscious levels of the mind – this interaction generating super conscious states, the break through to the supernal or supramental implies a full union of the conscious and unconsciousness in a state of the cessation of self-grasping, attachment and aversion.

Now, there is an awful lot of information in the unconscious mind, including what in appearance seems very dark, very evil. However, integration requires letting go of attachment and aversion and completely integrating the light, all of the light, including that which appears as darkness. So I am curious if the above passage from Mark could be alluding to this integration process. It is also interesting that this teaching comes just before Yeshua’s entrance into Jerusalem before his passion, death and resurrection, just before another leap in supernal consciousness for the Messiah.
May all beings be integrated into Yahweh, the Light Continuum!
Shalom!
Anna

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The Only Good

#23 Postby sheryl » Sun Nov 27, 2011 12:30 pm

Shabbat Shalom, Sister Anna!

Praise God, the True Light for study and illumination in the Light Continuum!

I must share that what you spoke above has been swirling in my mind, and just this morning I found myself typing to a friend:

When we embark on the path or follow the call, our lives get shaken, quite a bit, what we thought was up is now down, what we thought was good is now revealed as something less. (Why do you call me good? Only God is good. – Jesus) So we begin to see that what we thought was good in our life, or good in this world, is shadowed by something better, and if we let the light work in our lives, we allow the shattering of the shades and shadows.

You had said:

However, integration requires letting go of attachment and aversion and completely integrating the light, all of the light, including that which appears as darkness. So I am curious if the above passage from Mark could be alluding to this integration process. It is also interesting that this teaching comes just before Yeshua’s entrance into Jerusalem before his passion, death and resurrection, just before another leap in supernal consciousness for the Messiah.


And to this I respond yes! Yeshua appears to be speaking of the awareness the leads us onto the path of integration, seeing that what we thought was good in ourselves and in our lives is not good, but actually shades and shadows of what is Good.

It is intriguing that he speaks this, or is recorded as speaking this, right before he talks of walking the path, of, as you point out, actually giving us a powerful image in his own passion.

There indeed comes a point where our lives get turned upside down, we realizing that what we thought was good is not good at all. And to carry this a bit deeper, Yeshua is also teaching that any true Good that is done is not us doing - even the Perfect Tzaddik, but God the True Light doing in and through us.

Yeshua here is giving the Glory to God Most High.

May all receive the blessings of Gnosis of the True Good, of God the True Light. Amen.

Sheryl

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The Good

#24 Postby Tau Malachi » Thu Dec 01, 2011 1:54 pm

Greetings and blessings in the light of the Messiah!

A passage from the Gospel of St. Philip comes to mind:

“Light and darkness, life and death, on the right and left, these are siblings, they are inseparably together; but the good are not good, the wicked not wicked, life not life, death not death. Each element fades into an original source, but those who live above the world cannot fade, they are eternal.”

This teaching from the School of St. Philip dovetails very well with the teaching from School of St. Mark, “No one is good but God alone.”

Keter is called the “Depth of Good” (Tov) in the Sefer Yetzirah, and Malkut is called the “Depth of Evil” (Ra), and they represent the “fifth dimension,” the spiritual dimension, Hokmah and Binah representing the dimension of time, and the Six representing the three dimensions of space. The fifth dimension, or spiritual dimension, is nearness to God or distance from God, which is determined by similitude or likeness. Basically speaking, what is like unto God, resembling the Divine, is near to God, and what is not like unto God, not resembling the Divine, is distant from God. In his teaching to this wealthy man who inquires about how to inherit eternal life, Adonai Yeshua speaks about this fifth dimension and how to develop a greater likeness to the Holy One, and therefore how to draw nearer to the Holy One. Essentially, Keter is called Depth of Good because it is the inmost Sefirah, while Malkut is called Depth of Evil because it is the outermost Sefirah; but also, in relationship to all of the Holy Sefirot, Keter is the All-Giver, while Malkut is the All-Receiver, and “has no light of her own.” Thus, the root of the good inclination, the desire to give, is in Keter, and the root of the evil inclination, the desire to receive, is in Malkut; when the desire to receive is divorced from the desire to give, becoming the desire to receive for self alone, great darkness and evil is created.

Understanding this we may consider the teaching that Adonai Yeshua gives to this man, and to all of the people who are present. He says to the man, “You are lacking one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me” (Mark10:21). As it turns out, the man is wealthy, and hearing this charge of the Master grieves him, and in grief he retreats. Then Adonai Yeshua speaks about how difficult, even impossible it is, for a wealthy person to enter into the kingdom of God, and his teaching is so strong, so emphatic, that it disturbs his close disciples, and therefore they inquire of him, “Then who can be saved” (10:26)? He responds, saying, “For mortals it is impossible, but not for God; for God all things are possible” (10:27).

Essentially, Adonai Yeshua says to this wealthy man, “Go, and become an all-giver, resembling God, and then come, follow me.” In other words, he tells him to perfect the desire to give, to bring the desire to receive into submission to the desire to give, hence to subject the evil inclination to the good inclination, so that the evil inclination serves the good inclination, becoming uplifted and redeemed. Then he teaches that the “wealthy,” those strongly bound up in the desire to receive for self alone, the evil inclination, cannot enter into the kingdom of God, or draw near to God, because they do not resemble God, and so are distant from God, the All-Giver.

As we know, the Holy Tzaddik corresponds with the “fifth element,” space or spirit, and so also the Holy Tzaddik corresponds with the fifth dimension, the spiritual dimension of nearness – this is an open secret.

Adonai Yeshua is the Perfect Tzaddik, and the nature of this perfection is that he is fully human, and fully divine; God, the All-Giver, God, the True Light, is embodied in him. Thus, “No one is good but God alone,” and, “For mortals it is impossible, but not for God; for God all things are possible,” are teachings that must be joined as one. Joining them, there is the mystery of how a human being can abide in conscious union with God, or how the finite, and mortal, is uplifted and united with the Infinite and Immortal – hence, how the Depth of Good and Depth of Evil are within one another, inseparable from one another.

Let us remember, Malkut, the “kingdom,” is the first grade of nearness to God in each Olam-Universe, and therefore, bound up in the desire to receive for self alone, a soul cannot even enter into the first grade of nearness, let alone ascend from grade to grade to experience greater nearness, and eventual oneness, union. The cultivation of the desire to share or give is essential if we desire to draw nearer to God, and from one grade of nearness to another, more and more the desire to receive needs to be in submission to the desire to give, until completely integrated with the desire to give so that, in effect, there is only the desire to give, and the soul becomes an “all-giver” in complete surrender and self-offering.

In this regard we may recall the essential commandment Messiah Yeshua gives to his disciples throughout all generations according to the School of St. John: “This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends” (John 15:12-13).

This love is defined as giving all, spiritual, psychic and material, a complete self-offering, which is full reintegration with the Light Continuum, Yahweh; and by nature, to be a complete all-giver, and so in full reintegration, or full conscious union, occurs only in the fruition of life, only when life has been lived in self-offering, giving, and the final gesture of self-offering is done when the soul is divested of physicality – it is then that our charity and full self-offering is perfect and complete.

Here we may say, in the fruition of this self-offering, and the oneness that follows, there is God alone – perfect goodness, complete righteousness. Until that instant our self-offering is imperfect, incomplete, though, indeed, we are laboring towards this perfection and completion in Christ and God, the True Light.

This may give us insight into the prayers attributed to Adonai Yeshua on the cross, “It is accomplished,” and, “Father, into your hands I commend my spirit.” What is accomplished is a complete self-offering and, as the all-giver full, reintegration with Yahweh Elohim. Thus, in the resurrection Messiah Yeshua, our Adonai, is “Tov Rabbi,” or “Good Teacher,” the Perfect Holy Tzaddik, for he becomes the All-Giver to the world in oneness with the Living Father (Hayyah Abba).

As we know, Hayyah Yeshua enters into all realms, worlds and universes for the salvation, redemption, of all living spirits and souls, entering into the seven heavens, seven earths and seven hells, and all manner of realms and worlds in-between, and entering he assumes the forms of the living spirits and souls to whom he appears, taking upon himself their sin, their karma, their sorrow and suffering. He enters into all manner of klippot, shattering them and drawing out and uplifting the spark of holiness bound up in them, leading all who have faith and who cleave in the Great Ascension, restoring all to Yahweh Elohim, the Pleroma of Light. It is, indeed, all a process of reintegration and realization, the holy remembrance of the innate perfection and goodness within all, the Great Natural Perfection.

Now, in a discussion of Lilith and Malkut, and the contemplation of Malkut as the “Depth of Evil,” we must understand that there is no darkness or evil in Malkut of Atzilut, no klippah, just as there are no klippot of any of the Holy Sefirot at the level of Atzilut. Malkut of Atzilut is called “Depth of Evil” because the root from which evil is created and draws its strength is in Malkut, hence the Desire to Receive, which is the potential for evil; but the Desire to Receive (Malkut) in Atzilut is oriented to the Desire to Give (Keter), and is inseparable from the Desire to Give.

Thus, at the level of Atzilut Malkut is Nukva and Kallah, and she is called Holy Shekinah; she is the pure radiance of the True Light, or Clear Light, which is Supernal Light. Through the arising of the illusion of separation, or dualism in consciousness in the process of creation, however, this Holy Light becomes restricted and concealed, and in effect, impure gradations of the Holy Light are created and appear, or what are often called “false lights.” Thus, spiritual light, astral light and the light that manifests as matter and the material dimension arises, each a greater restriction of the Holy Light, and therefore greater impurity of light and greater darkness, and the entire play of apparent light and apparent darkness in opposition, and the great conflict of spiritual forces, arises from this, the dominion of the klippot coming into being, along with the Holy Sefirot of the Olamot in the Realm of Perud (Separation).

Lilith, the “queen of the night,” is the klippah of Malkut, and this klippah of Malkut comes into being at the level of Beriyah; she is, as it were, the shadow of Malkut manifest in spiritual light and the world of souls and archangels, or great cosmic forces. At the level of Yetzirah the shadow of Malkut manifest in astral light and the world of angels is called Na’amah, the “queen of demons.” At the level of Asiyah the shadow of Malkut manifest in the light that becomes matter and the material dimension, and the world of celestial forces, elemental forces and spirits, is called Iggaret, the “hag of chaos,” the darkest klippah of Malkut.

These various gradations of restricted light, or impure light, are forms the Supernal Light assumes – the Supernal Light is within and behind them all; and likewise, the essence and nature of all the gradations of restricted light is the simple primordial light, or Clear Light. This is also true of all of the darkness, or the klippot that appears opposite the light – there is a spark of holiness in all shades and shadows, or a spark of Supernal Light; and likewise, the essence and nature of all, even the darkness, or klippot, is the Clear Light. Indeed, the very center of every particle of matter is a spark of Supernal Light, which is the pure radiance of the Clear Light Essence.

Thus, within even the darkest klippah, or greatest evil, there is a spark of holiness, and if and when that spark is kindled, and drawn out and uplifted, that darkness or evil is transformed, and so is redeemed, or reintegrated. In this we may understand the greater truth of universal salvation, that even the greatest evil will eventually be redeemed – all beings will ultimately become enlightened and liberated, reintegrated with the Light Continuum, Yahweh.

This, exactly, is the labor of Yeshua Messiah, and all true tzaddikim, but in order to engage in this labor of tikkune, mending or healing, the Messiah and tzaddikim must enter into the klippot, essentially taking them up, but not succumbing to them, in order to kindle, draw out and uplift the sparks of holiness bound up in them. The capacity to do this, of course, depends upon an awareness of transcendence, and freedom from self-grasping, attachment and aversion; hence, the recognition and realization of our true essence and nature, the Clear Light – our bornless nature. This recognition and realization is not an intellectual concept, but rather it is experiential knowledge, a true spiritual knowledge, understanding and wisdom, Habad; Adonai Yeshua was established in this Habad, living this self-realization of the soul in God, the True Light.

Here we may contemplate the redemption of Lilith in the Magdalene, Lady Mirya, and so the redemption of Na’amah and Iggaret in her. Babylon, of course, like Egypt and Edom (Rome) is the name for a klippotic manifestation of Malkut, and Lilith is the corresponding klippotic manifestation of the Shekinah, or the feminine aspect, and the Magdalene enters fully into this, even appearing to succumb to it for a period of time. Yet, entering fully into the klippah of Malkut, the klippah of the Shekinah Consort, she kindles, draws out and uplifts the sparks of holiness bound up in it, seeking out the Beloved, the Messiah, and cleaving to the Beloved, and therefore transforming the evil or darkness represented by Lilith, bringing that unbridled and fierce passion into the service of the kingdom of God, reintegrating it with Malkut of Atzilut. Thus, truly, she acts as the co-redeemer with Yeshua Messiah, the Shekinah of Messiah, uniting herself with him, and so uplifting the Soul of the World with him.

These were some thoughts arising in this contemplation that I was inclined to share.

O Adonai, we pray for the generation of True Good among us. Amen.

Peace be with you!
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#25 Postby Phillip » Fri Dec 02, 2011 7:32 am

Shalom +Malachi and All!

This dialogue gets so much at the "heart" of my own struggles in the light, I cannot help but give praise to the Lord for these teachings that have given me hope that the words of the Gospel of John might come alive, "and the light shined in the darkness, and the darkness did not overcome it."

I am drawn to a particular passage in this last teaching, most strikingly,

"Lilith, the “queen of the night,” is the klippah of Malkut, and this klippah of Malkut comes into being at the level of Beriyah; she is, as it were, the shadow of Malkut manifest in spiritual light and the world of souls and archangels, or great cosmic forces. At the level of Yetzirah the shadow of Malkut manifest in astral light and the world of angels is called Na’amah, the “queen of demons.” At the level of Asiyah the shadow of Malkut manifest in the light that becomes matter and the material dimension, and the world of celestial forces, elemental forces and spirits, is called Iggaret, the “hag of chaos,” the darkest klippah of Malkut."

Here something points me to Bereshit, chapter one, where it says, "In the beginning God created the heavens and the earth. 2 Now the earth was chaos and void, and darkness hovered over the face of the deep, and a wind from God hovered over the the surface of the deep."

I can't help but notice that two of the three elements of the earth are represented here in this teaching on Lilith, Na'amah and Igaret. Lilith is said to be the "Queen of Night," seeming to correlate here with "darkness," while the word, "chaos" in Genesis is exactly the same word (in this translation) for Iggaret's title, "hag of chaos" so I wonder if this is pointing at a correlation here, with the "wind from God" being a correlation here to the clear light nature that is spoken of in this teaching?

Praise the Lord for Revelation even in judgment!
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Clear Light

#26 Postby Tau Malachi » Fri Dec 02, 2011 11:05 am

Greetings and blessings in the light of the Messiah!

The Clear Light is the inmost presence and power of the Holy One, corresponding with Eheieh and El Elyon, and in the arising of creation with Yah. Ruach Elohim would be the inmost radiance of the Clear Light, and the light of the first day would represent the expanse of that pure radiance, Supernal Light. The light and darkness of the first day, or "day" and "night," are expressions of this pure radiance, for as we know from Zohar it is on the second day of creation that evil enters into creation, the day corresponding with Gevurah.

This "night" of the first day hints at the mystery of the redemption of Lilith, and therefore the redemption of all klippot, all evil.

Here we may recall, Ruach Elohim is Ruach Ha-Messiah, and the light of the first day, which is "stored up for the righteous," is the Light of the Messiah, radiance of the Clear Light.

Peace be with you!
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Midnight Torah Study

#27 Postby sheryl » Wed Dec 07, 2011 12:15 am

Greetings Dear Tau!

Praise and Gratitude to God, the True Light, for these teachings and the contemplations that they fuel!

This "night" of the first day hints at the mystery of the redemption of Lilith, and therefore the redemption of all klippot, all evil.


This day has been filled with contemplations of this mystery and what is being seen as that the division of the radiance of the Clear Light on the first day into light and darkness is perhaps the division of Perfect Giving and Perfect Receiving. Perhaps even the principals evening and morning have something to do with the play of Giving and Receiving, together making a 'day'.

This sets the stage for the second day, where this division of Giving and Receiving is further engaged, opening up for the entry of evil, Receiving falling under the delusion of separation from Giving.

I wonder though how the play of Giving and Receiving, evening and morning together continue to signify day?

Here we may recall, Ruach Elohim is Ruach Ha-Messiah, and the light of the first day, which is "stored up for the righteous," is the Light of the Messiah, radiance of the Clear Light.


If my thoughts are on track, can we say that the expression of light called Giving, the Light of the first day, is stored up for the righteous, the expression called Receiving now fully evolved and perfected? And so having followed after false lights, false giving - receiving now evolving into individuated consciousness's - she becomes purified of the delusion of separation and can now as Perfect Receiving join with Perfect Giving, arising as the radiance of Clear Light before the first day?

And can we also say that the first appearance of this 'reuniting' of Perfect Giving and Perfect Receiving in this world occurred in and through Lady Magdalene and her Beloved Yeshua at the empty tomb, being repeated in the moment of full Light Transmission, when a tzaddik stands as Perfect Giver, the companion as Perfect Receiver, the light and darkness divided on the first day now joining as one radiance of the Clear Light?

This points to the tikkune of Nukva (Lilith) through prayer and worship. Receiving is healed as she turns away from the false lights and sets her focus and devotion on the Perfect Giver, she herself enacting giving in full self offering before the Perfect Giver?

As we have learned from the story of Lady Magdalene, for full Supernal Realization, the Perfect Receiver must then be the Perfect Giver, which occurred as Magdalene gave fully to the other disciples in the upper room on Pentecost.

This all brings to mind Yeshua declaring before Abraham (Hesed) I Am.

Please adjust my contemplations where needed.

May light and darkness of the first day join as One Radiance in Light Transmission!

With gratitude,
Sheryl

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One Radiance

#28 Postby sheryl » Thu Dec 08, 2011 12:41 pm

Shalom Dear Friends,

Praise to the Holy One for the continued contemplations that are unfolding!

One pondering that is arising is that the Light of the first day has been called Messiah, and so when we speak of our Beloved, are we speaking of the divided One Radiance, Receiving longing for Giving, and Giving longing for Receiving?

Has this divided One Radiance of the first day been personified in writings as Pistis Sophia, and as Eve? Thus indeed having been taken and separated from her Beloved?

The desire for one another, to find Unity again, of this divided One Radiance is for me right now unfathomable.

Praise to our Mother for all the unfathomable thoughts that she births in our minds and hearts!

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Redemption of Lilith

#29 Postby Tau Malachi » Fri Dec 09, 2011 12:30 pm

Greetings and blessings in the light of the Messiah!

Yes, indeed, the light and dark radiance of the first day, which Elohim calls “day” and “night,” are the essence of the desire to give and desire to receive. These are contained in Hesed of Atzilut, and so, as we know and understand Gevurah is contained in Hesed and becomes the emanation of Hesed, and through their interaction and interrelationship all of the remaining Sefirot come into being to Malkut, which is completely the desire to receive. When Gevurah emanates, then Gevurah is called the desire to receive and Hesed is called the desire to give, but at the outset these two desires are one holy desire in Hesed, and on the first day they are separated, distinguished from one another, opening the way for the entire array of creation that follows. On the second day, in effect, the desire to receive emanates completely separate from the desire to give, and therefore it is the day of creation when evil enters into the matrix, hence the desire to receive for self alone. The initial distinction of the first day is like a pregnant woman with a child in her womb, and the separation of the second day is like that child being born, a person separate from herself. When evil enters into creation the potential for everything to be tainted with admixture arises, and along with the pure emanations, the Holy Sefirot, impure emanations arise, the Other Side, the klippot. The Tree of Life is the Holy Sefirot of Atzilut, the Tree of Knowledge of Good and Evil is the Sefirot of Beriyah, Yetzirah and Asiyah, which progressively have greater and greater admixture, impurity, klippot.

Understanding “night” and “day” in this way, and the accounting of a day of creation as evening and morning, one day, we understand that the desire to receive must be actualized and realized for the desire to give to be fulfilled, and therefore first there is evening, night, and then morning, day, one day of creation. Likewise we must say that always, first there is ignorance, and then illumination, and if we listen and hear the Holy Torah, there is no beginning to the ignorance, it was present at the outset.

Here it must be said, the desire to receive in itself, in its innate purity, is not evil, though evil has its root in the desire to receive, which arising in the ignorance, the illusion of separation, becomes the desire to receive for self alone. In truth, the desire to receive in its innate purity is good and is blessed, and it is the agent through which the desire to give is fulfilled, or Ratzon Elyon. The nature of the impure desire to receive is ignorance, dualism in consciousness, which creates a division and conflict between the desire to receive and desire to give, and separates the desire to give from the desire to receive, thus generating the desire to receive for self along, the play of self-will, self-grasping, and desire and fear in egotism. This is the cause of all evil, all sorrow and suffering, all sin and death; and therefore the cessation of this impurity is the cause for the end of all evil, deliverance from sorrow and suffering, freedom from sin and death.

The Gospel of Mary in the Nag Hammadi teaches that sin and death have never substantially self-existed, and here we have insight into this truth, for if separation is illusory, it has never substantially self-existed, and so whatever arises from that ignorance is also unreal, never having substantially self-existed. It is like a dream in which the dreamer is asleep and unaware that they are dreaming, unaware that the entire reality is a radiant display of the mind, consciousness or soul inseparable from them, inseparable from its source, the foundation of being, consciousness. If in the dream there is this ignorance and self-grasping, and there is sin in the dream, and even death, awakening in the morning did whatever transpired substantially self-exist, or was it empty of any substantial and independent self-existence, in effect unreal? Granted, so long as the dreamer was asleep and dreaming to the dreamer it was a relative reality, and whatever the reality experienced, pleasurable or painful, they were bound to it and it was the dreamer’s reality, but ultimately it was illusory, unreal, arising in ignorance.

Now here we must say that there is no cutting off the desire to receive, but rather, as you have said dear sister, the desire to receive must be joined to the desire to give, or brought into submission to the desire to give. When the desire to receive is joined with the desire to give, purified of the ignorance, the illusion of separation, these “two” desires are unified as one holy desire; and so it is with our will and God’s will, when our will becomes God’s will, then God’s will becomes our own.

There is a reflection of this in the inmost experience of Light Transmission between a tzaddik and their disciple or companion, for in the inmost gradation of Light Transmission the tzaddik and disciple disappear, and there is no giver and no receiver, but there is only the Holy Light, the Beloved, and one Holy Desire, the desire of the Beloved, the All-Giver. Here we may say that as much as the All-Giver, so the Holy One is the All-Receiver, receiving all in into Him or Herself in reintegration, fruition; these apparent two, God the All-Giver and God the All-Receiver, are in truth One (Achad).

The pure desire to receive, which is to say the desire to receive for the sake of the desire to give is, indeed, integral to the redemption of Lilith, for when the desire to receive is manifest in this way the sparks of holiness bound up in the klippah of Malkut are drawn out and uplifted, and therefore Lilith is redeemed, restored, to her innate goodness, the goodness of the Holy Shekinah.

In Jewish and Christian Midrashim Lilith is formed of the dark radiance of the first day, which is the dark radiance of the primordial, and while this darkness of the first day holds the truth of ignorance without beginning, so also, as we have said, it is the pure desire to receive, and it is the essence of the power of restriction, through which all creation comes into being. If you recall the teachings on kedumah Torah, the primordial Torah, you will recall the two manifestations of “fire,” or light, the white fire, white brilliance, and the black fire, dark radiance. According to great mekubalim, this “night” and this “day” of the first day of creation is this white and black fire, which is the emanation of kedumah Torah as the kelulah Torah, the yet to be unfolded Torah; and from this Torah de-Atzilut and Torah de-Beriyah arise, so also the Torah of the Holy Ancient of Days, Atik Yomin. All of these dimensions of creation and divine revelation transpire from the distinction of the light and darkness, “day” and “night,” on the first day of creation.

On one hand we may say that Lilith represents distortions, corruptions and obstructions to the reception of the revelation of God, and to the manifestation of creation according to God’s will or desire; but these serve for the generation of knowledge and understanding, and the eventual clarification, purification and facilitation of the revelation of God, and for the fulfillment of God’s will or desire in creation – the resistance that arises is integral to the evolution of creation, the awakening or realization of living spirits and souls, conscious unification. Having passed through various distortions, corruptions and obstructs, sparks are released and reintegrated, and all our missing of the mark, or sin, is redeemed in our mastery of hitting the mark – when we awaken in full, sin is not sin, and death is not death.

Lilith, as she is in the Holy One, or in the Light Continuum, is divine being, and this is true of all creatures, all living spirits and souls; as we are in ourselves, in an illusion of separation, or delusion of lack, is one thing, but as we are in God, the True Light, it is another – in the Holy Light all are equal, and all are divine, inseparable from the Holy One of Being, the Divine.

The desire to receive joined to the desire to give, and manifest as a immeasurable yearning, longing or passion for the Divine, free from self-cherishing, attachment and aversion, this is Lilith redeemed; or, alternatively, desire liberated from all objects of desire, this is Lilatu redeemed.

O Adonai Yeshua Messiah, may we manifest the pure desire to receive as Kallah Messiah, and so fulfill the Holy Desire of El Elyon, Ratzon Elyon. Amen.


Peace be with you!
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#30 Postby Anna » Fri Dec 09, 2011 8:56 pm

May the Light of Messiah shine for all beings!
This is the first time I have heard evolution in terms of the Law of Perfect Success. I am also seeing each of us as Lillith, beginning in ignorance and subservient to the bestial nature, but continually adjusting our aim with lessons and guidance from Holy One.
Shalom!
Anna

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The Holy Grail

#31 Postby sheryl » Tue Dec 13, 2011 2:20 pm

Dearest Tau,

Praise and gratitude to Abba Imma for this teaching.

It has brought much clarity to recent contemplations, especially as we are embracing verses 12 and 13 of the Gospel of Thomas in our study group. It appears that verse 12 is speaking of the desire to give and verse 13, the desire to receive. Of course among other understandings! But these two feel very much to fit where our study group is presently. Gratitude and praise to our Mother.

Night and day, light and darkness, have now taken on a deeper level of understanding, opening up much contemplation, from darkness (the desire to receive) was on the face of the deep, to Yeshua speaking of the outer darkness where there is weeping and gnashing of teeth, to New Jerusalem, where it is said there shall be no night there being the return to the light of the first, where the desire to receive and desire to give become One Holy Desire.

In another post, you shared,

The masters of the tradition teach us that Ruach Elohim moving upon the surface of the primordial waters, the primordial void and chaos, is Ruach Ha-Messiah, the Spirit of the Messiah, and the Holy Light of the First Day is the Light of the Messiah. This Holy Light, and this Holy Spirit, is Torah de-Atzilut, which is the emanation of Torah de-Adam Kadmon, or Kedumah Torah, and contains the Kelulah Torah, the “yet to be unfolded Torah.” Understanding this Holy Light stored up for the righteous, the tzaddikim, as Torah de-Atzilut, the Light of the Messiah, the darkness of the First Day corresponds with Torah de-Beriyah, the potential of the Holy Torah of restricted gradations, all those grades through which the matrix of creation and this great cosmic cycle come into being.


Can we understand the Torah de-Azilut being this One Holy Desire of the first day, as perhaps an expression or emanation, or just Being in this Holy Desire, while the Torah de-Beriyah is the expression of the purity or purification of the desire to receive? So that from Gevurah, the potential is the purified desire to receive, perfect restriction? The Holy Grail?

Contemplating Torah de-Atzilut as the One Holy Desire takes me beyond self! Giving though greater understanding of the Torah given to the children of Israel as a greatly restricted expression of the desire to receive.

Another thought that comes is when Yeshua says before Abraham (Hesed), I AM. Here can we say that he is speaking as the One Holy Desire, the Light of the First Day, the Torah de-Atzilut, calling to the fallen desire to receive, Gevurah, to return to the unification of the first day? So that the Master is not simply declaring his state of consciousness, but in such a state calling to Lilith?

There are many more thoughts swirling, but perhaps this is enough to share at this time.

Praise to El Elyon and to the Light of the first day, calling to us as Messiah, our Savior and Redeemer.

Sheryl

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Eve & Lilith, and Dark Radiance

#32 Postby Tau Malachi » Fri Dec 16, 2011 1:33 pm

Greetings and blessings in the light of the Messiah!

According to the Christian Kabbalah the spiritual essence of Havvah-Eve and Lilith is unified in the Holy Bride, the Magdalene, the fullness of the Supernal Woman, and joined to Yeshua Messiah, the fullness of Supernal Man, the image and likeness of Yahweh Elohim is made manifest, fullness of the Supernal Human Being, the glory of the Great Seth radiating from the bridal chamber. If we contemplate the depiction of the vision of New Jerusalem as bridegroom and bride, mystery of bridal chamber, we have a means of acquiring insight into this mystery, for the vision is meant to communicate this holy mystery of the fulfillment, the completion of creative evolution.

Here we must say, although the end is in the beginning, in the end there is something new; potential is one thing, actualization and realization is another, and it is for the sake of actualization and realization of the divine and primordial potential that creation comes into being, or for the sake of the revelation and realization of Ain Sof, the Infinite. In this realization, in the culmination of creation, there is only the Holy Light of the Infinite, Or Ain Sof, and although this is true in the beginning, from the very outset, and throughout creation, in the end there is conscious unification, while in the beginning this unity is unconscious, in ignorance.

At the outset the light and darkness, day and night, are pure, all arising in innate purity from the primordial foundation, Or Ain Sof, the nature of which is Clear Light, or Transparent Light; but in order to arise there must be restriction, tzimtzum, generating the infinite space for creation, and the arising of sound-vibration, essential lights and rays, and a differentiation of light into various frequencies or “colors,” and in this play, along with white brilliance, there is dark radiance, a play of “light” and “darkness” such as mental consciousness cannot conceive. Essentially, the darkness of the first day is “dark” only in relationship to the light of the first day, Or Ain Sof, but in relationship to all creation it is not dark, it is an overwhelmingly intense brilliance!

Here we may speak of the One Holy Desire of God, the desire of God to give Godself to creation, and specifically to humanity, and the desire of God to receive creation into Godself – this desire to give and desire to receive being one and the same Holy Desire in Ain Sof, the Infinite.

The saying of the Master, “Before Abraham was, I am,” on one level, expresses this, for the Messiah is God giving Godself to us, and at the very same time receiving us into Godself, and through humanity all creation receives and is received; hence the teaching of an apostle concerning the Divine Incarnation, “God has become human so that human beings could become God.”

This same saying, though, also indicates the Messiah as Da’at, or Habad, and indeed, more than a state of consciousness, indicates a state of being – Primordial and Supernal Being, Divine or Enlightened Being. Joined with this, before the first day there is Ruach Elohim moving upon the surface of the waters, or the deep, and therefore it indicates that the Messiah is the embodiment of Ruach Elohim, the Bornless Spirit, Bornless Being, completely Divine.

Essentially, Ruach Elohim is acting with, in and through all creation for the fulfillment and completion of all creation, including through the Sefirot and the Other Side, or through divine, archonic and demonic beings-forces; and in fruition, all will be uplifted and redeemed, if not in this world, or if not in this universe, then in another world, or another universe.

This Divine Action of Elohim through all manner of spiritual forces, and the restriction through which this transpires, is the aspect of Dark Radiance, and yet, within this play another darkness emerges, admixture and evil.

Gevurah of Atzilut is called the “end of all evil,” reflecting the name of Binah of Atzilut as the “end of days”; this corresponds with strict judgment, which is pure mercy liberating from bondage. Yet, all in a great and supreme mystery, this is the root and cause of evil, or becomes the generation of evil in ignorance, impurity or distortion as the power of Gevurah arises in Beriyah, Yetzirah and Asiyah.

There is no klippah of Malkut of Atzilut, but the klippah of Malkut, or Shekinah, comes into being at the level of Beriyah, and increases in power at the level of Yetzirah and Asiyah. Malkut, though, is under the dominion of Gevurah, and therefore the potential for the generation of evil is in Malkut of Atzilut; hence the title of Malkut, “Depth of Evil.”

Now, Torah de-Beriyah literally means “Torah of Creation,” and Torah de-Atzilut literally means “Torah of Emanation”; this is the law and decrees of the Holy One received in impurity, more or less, versus the laws and decrees of the Holy One received in innate purity, or rather, direct knowledge of the Word and Wisdom of God.

The Torah and Gospel, of course, are the revelation of the Divine, and the revelation we receive is completely dependent upon our desire and capacity to receive; through uniting the desire to receive with the desire to give, our desire and capacity to receive is increased, and in the complete and perfect union of the desire to receive with desire to give, this Holy Desire becomes immeasurable, infinite, and so is joined to that Holy Desire of Ain Sof, the Infinite. It is in this that we will become able to receive the revelation of Torah de-Atzilut, and so be received in oneness, or conscious unification, with Yahweh Elohim, Shaddai.

As for the outer darkness of which the Holy Scriptures speak, on one hand this is the hell realms that living sprits and souls may become caught up in for various durations; but on the other hand it is the strict judgment that can occur when a world or universe passes into destruction and living spirits and souls unable to ascend also pass into destruction, or what has been called the “second death.” The remnants from these movements of strict judgment, the sparks of spirits and souls that have passed into destruction, return to the primordial void and chaos, become activated in the arising of other universes or great cosmic cycles, and through this ongoing regeneration eventually all sparks will become realized and uplifted. Thus, although this destruction is, indeed, strict judgment, ultimately it is mercy and will bring about the redemption of all holy sparks.

O Adonai, we praise and we bless your Holy Name, and we pray for the deliverance of all living spirits and souls from bondage. Amen.


Peace be with you!
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Re: Why Lilith ?

#33 Postby Kat » Wed Apr 02, 2014 8:15 am

Shalom Malachi,

What a delightful conversation this is how the will to receive for self alone is joined to the will to give, exploring the Mysteries of the first day of Creation. I was wondering if this contemplation could be explored with the letters that make up the name Lilith. Lamed Yod Lamed Yod Tau is it spelled out. We were exploring the power of the Hand of God moving in Hesed and Geverah in Zohar, and it seems that Lilatu helps us to see these movements of God as one movement, without Judgement. What I also contemplated is how the serpent power can be used for good or for evil here, that is why ending in Tau is powerful here. It represents how we direct the Serpant power and our vital being upward and surrender it on the Cross. This leading to the completion and Forfillment, to return to God. How more can we explore these hands of God being moved by the "prodding" or liberating force?

Shalom,
Kat

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Re: Why Lilith ?

#34 Postby Tau Malachi » Fri Apr 04, 2014 11:31 am

Grace and Peace to you in Hayyah Yeshua!

The spelling of the name of Lilith is quite lovely when we look into it, when we consider the mysteries of the letters. First, as we know, Lilith shares the same root as Laylah, which means “night,” implying darkness, and on one level Lamed and Yod twice, ending in Tau, implies destruction and death; hence, Lilith is a force of destruction, or an agent of the End-Of-Days. Thus, we hear of her as the “slayer of the firstborn,” and the Elder Lilith is the consort of Samael, who is called the “angel of death” in the Kabbalah.

At times, a person, a people and land, or the world, can be given over to forces of the Other Side, God forbid, and Judgment may move in the world, and when this happens Malkut, Shekinah, is called Lilith, the klippah of Malkut becoming manifest. This corresponds with the Shekinah going into exile with the Community of Israel, or spiritual humanity, removed from the Holy Land, and it reflects the love of people for darkness, the force of the evil inclination and their cleaving to the Other Side in ignorance, the unenlightened condition; hence, the karmic condition, or “sins,” of individuals and collectives of people coming to fruition.

As we know, however, Judgment emanates from Mercy, and the aim of Judgment is Mercy and Compassion; through the movement of Judgment there is deliverance from darkness, or evil, the end of ignorance and evil. In this regard, while the forces of the klippot, or evil, may manifest as destruction and death, destruction may also be radical transformation and bring liberation. Thus, for example, when tzaddikim engage unclean and evil spirits, or dark and hostile forces, they may enact pacification, enrichment or subjugation, but if none of these divine actions are possible, and it is the will of God to bring evil and suffering into cessation, they may enact destruction of the dark entity, or “radical transformation.” When the klippah, the shell, is destroyed, the sparks of holiness or infinite light bound up in it are uplifted and returned to the World of Sefirot and Yahweh. The secret of this divine action of destroying or shattering husks of darkness and uplifting the sparks bound up in them is in the name of Lilith.

There is, of course, a dual meaning of Lilith as discussed above, for Lilith redeemed is a force of destruction used in guardianship and defense of the faithful and elect, and in service to the kingdom of heaven and God, as God wills it, but unredeemed Lilith is a force of evil opposing the will of God, seeking the destruction of the faithful and elect, and the kingdom of heaven, the kingdom of God. We may understand this dual quality in the righteous actions of the faithful and elect to guard and defend holiness and the kingdom of God, actions of true justice and the cessation of evil, versus the klippah of fundamentalism, and its insane and unmitigated destruction of innocence and humanity in the name of “God,” while in fact serving Samael, or the Satan. The distinction is this, actions of true justice, and the cessation of evil, are motivated by Mercy and Compassion, and there is a true love of God in it, and there is the defense of the innocent and humanity, but the klippah of fundamentalism is driven by the evil inclination – utter egotism or selfishness, and by anger and hatred, and a delight in pain and destruction, and a desire for the destruction of any and all souls, as with the demons.

On one level, destruction is destruction, and it is neither good nor evil, and it is an integral part of creation, but the question is, how is it used, how is it applied, when, and where, and for what intention or motivation? Is it in service to God; is it God’s will, or does it oppose God and go against God’s will? This is Lilith redeemed and Lilith unredeemed, respectively. Clearly, unless one returns to God, and is near to God or in unification with God, and so is guided by the Spirit of God and warriors of heaven, this is very difficult to discern and know; but those having the spirit of wisdom, and having knowledge and understanding of God, and the love of God, and who therefore have knowledge of the decrees of heaven, or knowledge of the karmic continuum and the balance in the matrix of spiritual forces, are able to discern such things, and so act in righteousness, in justice and compassion.

Now, in terms of Lilith redeemed, and this power of Judgment in the Holy Shekinah used in righteousness, understand there is the Upper and Lower Shekinah, corresponding with Binah and Malkut, and as we know Binah is called the “Last Day” and “End-Of-Days.” Listen and hear, and understand! When Lilith, or Kali Kallah, is uplifted and joined with Binah, the Upper Shekinah, the End-Of-Days, so Lilith is the agent, or divine action, of the End-Of-Days, and the cessation of all darkness, all evil, all sorrow and suffering; hence, the revelation and realization of the kingdom of heaven and the World-That-Is-Coming, the force of the Great Ascension, the Great Liberation. Thus, when Lilith, Kali Kallah, is uplifted and redeemed, joined with the Upper Shekinah and executing the will of the Most High (Ratzon Elyon), she is the active power, or divine action, of the Upper Shekinah, the Head of the Pillar of Judgment; hence, she is the manifestation of the power of Kali Imma, the Black or Dark Mother, healing and liberating, and uplifting spirits and souls in return to God, the True Light. This is why the spiritual empowerment for practices of Lilith or Kali Kallah is given with, and through, the spiritual empowerment for the practices of Kali Imma, for they are joined as one, and they are the heart-essence of the wrathful palace, or Palace of Judgment.

The truth is, an initiate needs nothing more than this to invoke the full force of the Palace of Judgment, for all of it is in Kali Imma, Kali Shemesh and Kali Kallah, and in Kali Imma, Kali Shemesh and Kali Kallah are joined as one, a great force of liberation in the Messiah acting in Crazy Wisdom – the Spirit of Wisdom (Head of the Pillar of Mercy).

Look and see! St. Paul teaches us perfectly concerning this, for as he writes, our battle is not against blood and flesh, but it is against the archons and angels of archons, and against the Satan, the Adversary, and his angels, it is against spiritual forces of darkness, evil, established in the celestial spheres and the lower heavens. Teaching this, he then teaches us to put on the full “armor of God,” or the armor of a warrior of heaven – an angelic warrior, and to take our stand against the spirit and forces of the Other Side, the klippot. Thus, the Palace of Judgment is not invoked against blood and flesh, but against spiritual forces of wickedness, evil, that seek the destruction of humanity and the kingdom of heaven, the kingdom of God, and the motivation is Mercy and Compassion, the deliverance of spirits and souls from the dominion of the klippot, the demiurge and the Satan – the shadow of the demiurge. This is the force of destruction personified by Lilith uplifted and redeemed, in service to the kingdom of heaven and God. Praise God!

As we know, Binah, and therefore Kali Imma, is called Teshuvah, repentance, or return to God, and this is why Kali Imma is the most vertical, or transcendental, aspect of Imma Gadol, Great Mother – she is Mother of the Great Liberation. The entire purpose of the Palace of Judgment and the dance of Lilith redeemed is this, to bring to repentance, or to uplift in return to God.

Consider this. Lilith: Lamed-Yod-Lamed-Yod-Tau. Lamed is the letter that looks like a flame reaching above of the other letters, and it is formed of a Kaf and Vau, the letters corresponding with Hesed-Mercy and Tiferet, or Rehamim-Compassion, and with abundant blessings and unification; this is the intention, motivation, of Lilith in harmony with Ratzon Elyon, the Will of the Supreme. Lamed also means “ox goad,” and as such indicates the evolutionary force in nature and creation, the impulse to evolve to the Highest of Life, or to return to God, and there is a double portion, double power, of this in Lilith, or Kali Kallah – the Black Bride. Yod is the letter that, according to masters of the tradition, holds the secret essence and spiritual power of all the letters, or all the energy-intelligences that form creation and through which the Infinite One is revealed and known, and therefore, Yod following Lamed corresponds with the realization of the spiritual and supernal essences of all things, and the uplifting and return of all to God, the True Light. Yod also means “hand,” and it indicates the hand of God, and occurring twice, this is the hand, and arm, of Judgment and Mercy; there is the power of Judgment and Mercy in Lilith, or Judgment through which Mercy is realized and received. Tau is the Holy Cross, and it is the final letter of the Alef-Bet, and this corresponds with the culmination of all, the fulfillment of Ratzon Elyon, and with the End-Of-Days, and the revelation and realization of the World-To-Come; moreover, Tau corresponds with the embodiment of the Holy Light and Spirit of the Messiah – embodiment being the way ascension, transcendence, hence, one of the esoteric names of the Messiah, Seth Gadol, (Shin-Tau), and the title of the Anointed Tzaddik, or Baal Shem of the Assembly, the “Sacred Tau.”

Look and see! In this name of Lilith all is brought to the Holy Cross, and all is uplifted upon the Holy Cross – all is returned to God, from whom it has come; hence, all is unified with the Messiah in El Elyon, or in Yahweh Elohim, Shaddai! Praise God!

This is the power, and divine action, of Lilith redeemed.

If you are hearing this, if you are understanding this, then you will realize this name is Teshuvah, radical Teshuvah. As we know, the letters that spell Teshuvah also spell Shabbat, and in the name of Lilith is the way of the realization of Eternal Shabbat and Malkut of Atzilut – Shekinah of the Messiah.

Conversely, though, Lilith unredeemed, or as the klippah of Malkut, corresponds with Strict Judgment, utter annihilation, and the power of the second death, God forbid, and God help us! Therefore, before anyone invokes Lilith, they are wise to purify themselves and repent, returning to God, cleaving to God, and God alone, and unifying their soul with God; hence, seeking to be at-one with God.

The Mother Spirit, Ruach Elohim, would have me share a heart-essence practice of invoking the wrathful palace, the Palace of Judgment (Gevurah), and so, as God wills it, I shall.

Union with Kali Imma, Kali Shemesh and Kali Kallah:

Envision Kali Imma with Kali Shemesh enthroned upon her lap (Black Madonna and Child) magically appearing in the space before you; or, if you know her as your Mother, having received and imparted Light Transmission, envision the white and black Holy Fire shooting forth from your brow, from the Spiritual Sun in your head, magically forming the image of Kali Imma and Kali Shemesh before you.

The Mother and Child appear black, as a radiant darkness, like a night sky with no stars in it, and white brilliance, diamond-like light, shines from the apertures of their faces and heads; they are in robes of crimson red and gold, elegant and royal, and her head is covered with a veil, her face unveiled, and he is crowned, and conquering with righteousness and peace, unmoved.

They are enthroned on a great golden Throne of Glory, with five steps leading up to their holy throne, and four living pillars composed of what seems like golden solar light support a great canopy that looks something like the starry night sky above them, but having a brilliant radiance and glory of the upper heavens. Four hayyot are above them, four serafim surround them, and eight kerubim guard the four paths leading up to the throne, and countless tzaddikim and maggidim, or “saints and angels,” are in attendance and worship in this great presence of Shaddai, the Almighty. Surrounding these are the seven archangels of wrath, and the angels of wrath from the various orders, and surrounding these are the twenty-two great wrathful guardians and their hosts, and in the nine points or gates of the great Palace of Judgment are the nine watchers who are the great towers, and there are the two great ones who are hidden, whose names are known but are not spoken. This great Palace of Judgment appears in the secret configuration revealed in the spiritual empowerment for this practice, which is known to those who draw near to the messenger of heaven and cleave to Kali Shemesh.

This palace is pervaded with radiant darkness and diamond-like light, and there is a brilliance to the foundation and the height, something like that of the predawn sky, and in the height there is an immeasurable brilliance of Elyon – one might say it is like that of hundreds of thousands of suns, but that would be nothing more than a shadow before this Supernal Glory of Yahweh Elohim, Shaddai.

This is all like a rainbow in the sky of the Infinite and Eternal, brilliant beyond measure, and yet completely translucent – heavenly!

All of this magically emanates from the brow of Kali Imma – her Divine Mind.

Commune with Kali Imma and Kali Shemesh, abiding in their presence, and cleave to them with your heart and soul, your mind and strength, and invoke, and pray from the depths of your heart, and with a broken heart, humble before Yahweh Elohenu; and if there is inspiration, let there be a wordless melody in praise and worship, and when these prayers and worship are complete, take up the holy chant of Kali Imma, and merge with the sound vibration of the chant.

Ka-Ah-La-Ya Ya-Ma-Ma-Ya

As you chant, see the Mother and Child smiling upon you, and see streams of radiance and glory pouring from them, and blessing you, and as the chant comes to its end, envision the entire array of the Palace of Judgment dissolving into the Mother and Child, and the Mother and Child dissolving, and merging with you, becoming you – your body of light, body of glory.

Then take up the holy chant of Kali Shemesh.

Ka-Ah-Lee-Ya Sha-Ma-Sho

As you chant, arise as Kali Imma with Kali Shemesh enthroned on your lap, with the great Palace of Judgment surrounding you.

Abide with the Holy Mind of the Mother, the Sacred Heart of the Mother, and the Fiery Passion conceived in her Sacred Belly; in the love of the Mother for her Holy Child, and in her Mercy and Compassion – the desire for the enlightenment and liberation of all, take up the holy chant of Lilith

Lala, Lalil, Lola, Lalu Lilatu

As the Mother, as you chant this, envision, and intend, the emanation of Lilith from your brow, from the Spiritual Sun of white brilliance in your head – a great ray of Radiant Darkness goes forth, and Kali Kallah leaps out of your head as Kali Imma. As this happens, and as the holy chant goes on, intend, and envision, the entire Palace of Judgment set into motion, liberating and uplifting countless living beings from within countless realms, worlds and universes, reaching into the realms of the archons and Gehennom – the depths of the hell realms, clearing them.

If you know any in need of deliverance, engage in intercession on their behalf and let them be delivered, if you know of any heavenly decrees and potential movements of judgment in the world, engage in intercession, let the klippot be shattered, the sparks of holiness uplifted, and nullify the decree, liberating the living beings in that realm, or delivering the people and the land from the dark archons and demons.

Let the Palace of Judgment have its full effect, and then when all is accomplished, let Lilith return to you as she was sent from you, and let the great Palace of Judgment dissolve, and return to you, and as Kali Imma with Kali Shemesh, dissolve, merge with the Clear Light Essence, and abide in oneness – primordial meditation, primordial contemplation.

When your heart and mind move again, and you return to yourself, say, “Amen and amen.”

It is done.

Walk in the world as an emanation of the Holy Mother, as her Holy Child; all that appears, see as her Great Palace, and all living beings see as the great and holy ones in it; all sounds hear as her Voice and Word; all thoughts arising, receive as her Wisdom, and let them self-liberate as they arise, returning to their innate essence in the Mother – in this way live in union, oneness, and let the practice be sealed, perfect and complete.

This is the practice of Union with Kali Imma, Kali Shemesh and Kali Kallah, the heart-essence of the Palace of Judgment (or Wrath).

The most essential practice is this: Take up the Kali Imma chant and instantly arise as her; take up the Kali Shemesh chant and let the Holy Light radiate into all directions of endless space, extending your heavenly aura or glory, blessing all, healing and uplifting all; take up the chant of Lilith, and let all in need of deliverance receive their deliverance. When this thunderbolt movement is complete, abide in oneness – primordial meditation, and then as you walk in the world, abide in primordial contemplation, letting all self-liberate as it arises. This is the most essential union, and it is simple; engaging it, walk with and in the Mother as her daughter or son, her emanation.

When an initiate has received their anointing with the Holy Light and Spirit, and they are mature in devekut-cleaving to the Messiah, Tzaddik and Community – mature in the fear and love of Yahweh, the Infinite One, then they may receive the spiritual empowerment for this practice of Union with Kali Imma and take it up in all righteousness and truth.

Baruch Ha-Shem, Praise God! Amen.

Imma Elohim Shalom!
Tau Malachi

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Kalah or Kalah: Completion or Destruction

#35 Postby Elder Gideon » Sat Apr 05, 2014 9:47 am

Shalom Tau Malachi:

And the streams of Edom shall be turned into pitch,
and her soil into sulphur;
her land shall become burning pitch.
Night and day it shall not be quenched;
its smoke shall go up for ever.
From generation to generation it shall lie waste;
no one shall pass through it for ever and ever.
But the hawk and the hedgehog shall possess it;
the owl and the raven shall live in it.
He shall stretch the line of confusion over it,
and the plummet of chaos over its nobles.
They shall name it No Kingdom There,
and all its princes shall be nothing.
Thorns shall grow over its strongholds,
nettles and thistles in its fortresses.
It shall be the haunt of jackals,
an abode for ostriches.
Wildcats shall meet with hyenas,
goat-demons shall call to each other;
there too Lilith shall repose,
and find a place to rest.
(Isaiah 34:9-14)

How supreme is this essentialization of the Palace of Judgment. I hear so many years of your writings of Kali Kallah and her palace made clearer and more accessible with each cycle; this present transmission is most inspiring and integrating. The relevance of this Partzuf seems to be growing, matching the rare opportunity of our olam. All in skillful means, I hear the Mother prophesying for us how we will be made more skillful in our dance in this generation by Her Grace in this palace practice. All honor, glory, and power be to Her! Succor to all who call upon her!

I'm astonished to discover a secret in Hebrew, which sums this entire transmission you've just shared. Bride, Kallah, כַּלָּה, shares a root with the verb kalal כָּלַל, to complete. We've actually discussed this in another post, but I never would have imagined that another word, another noun kalah כָּלָה could mean completion, culmination, and "termination, full end, complete destruction, consumption, annihilation." The Hebrew words for completion and destruction are spelled and pronounced exactly the same, with only the difference in their initial vowel point. Everything you've shared of this mystery of Kali Kallah redeemed or unredeemed is present and pronounced by this word kalah.

The question this raises for me is subtle, quite tricky, arising from our Feast of the Apocalypse last fall. It's a recurring insight which is delicate. When I was younger in my journey in Christ, I thought destruction and the new creation were separate, as by a sequence, one then the other: Earth in violent ruin below then heaven in joyful worship above. One could honestly misread St. John's Apocalypse as happening in two places, like two news stories flashing back and forth from the scene of their incidents. Door-to-door evangelists still pitch a perfected, new earth after all has been destroyed. However, what's harder and more comprehensive to imagine, is that the two zones of St. John's Apocalypse, above in the Lamb and below in destruction, are two responses to one Supernal influx the people are experiencing: destruction or completion, kalah or kalah.

I do not mean for this example to distract from our topic of Lilith, but hope to find how Her personification of the Daughter redeemed or unredeemed is grounded already in and as our experience in this world. You often teach that we act from within: whatever violence is unresolved inwardly becomes violence enacted externally. To make peace with one's accusers internal unplugs the power of any accusers external. As the Perfect Master demonstrated on the Cross, the Presence of Awareness can make one quite lucid, awake, and aware in the worst, physical nightmare. What decides whether it is kalah or kalah is one's view, one's starting point. Where else, what else, is redeemed, but this, my view, my starting point? If I am my name and form as I am only in myself, I have much to fear, to dread, of the growing darkness in my time. If I am more than my name and form as I am in the Holy One, I have much to do, to dare, for the growing light in my time.

What more of this single word kalah does this inspire of the mystery of Kallah, unredeemed or redeemed?

Gratefully,

Elder Gideon

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Re: Why Lilith ?

#36 Postby Tau Malachi » Sat Apr 05, 2014 1:59 pm

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

One title of Malkut is the “gate of the shadow of death,” and I cannot help but consider death in this contemplation, and our view of death, our relationship with death. Something of this arose in a discussion of the “Last Day” elsewhere in the forms a couple of days ago, and it is deeply connected here.

If I cleave to name and form, and personal history, or who and what I am in myself, apart from who and what I am in the Light Continuum, or in Christ and God, then the hour of death is a dreadful thing, my utter destruction, and the culmination of life, which is death, is a failure and tragedy. If, however, I join who I am in myself with who I am in Christ and God, then death is not death, it is not an end, it is the culmination of life, the fruition of life, and the beginning of a greater evolution, the ascension of the soul, the return of the soul to God, the full reintegration of the soul with the Light Continuum, the Infinite One; and if I live in Christ, and labor to progress in the Gospel, throughout my life, walking with God until the day that I die, when God takes me, then death is not failure, but a great success, a victory in the Lord! Hallelu Yah – Praise the Lord!

The culmination of life, death, what will it be to us, completion and victory, or destruction and failure? This, really, all depends upon our view, and how we have lived, and how we embrace death when it is time.

We see a very different view, and relationship, with death among the original followers of the Way, versus many good Christians today; if one lived according to their faith until death, death was the culmination and completion of life, and there was victory, for the soul was uplifted by the Holy Spirit and the angels into unification with Christ in God, the True Light. Thus, there was not such a great fear of death among them, but there was hope, and a great expectation surrounding death, the hope, the expectation, of realizing and entering into the kingdom of heaven, the World-That-Is-Coming in Christ.

Look and see! The consort of Elder Lilith is Samael, the “angel of death,” and yet there is another name for the angel of death, Azrael, who is, in truth, an angel of mercy, and an angel of deep wisdom and compassion. When the angel of death comes, the consort of Lilith, who will appear to us, Samael, the poison of God, the Accuser bearing Judgment, or Azrael, a helper and comforter, an Advocate bearing Mercy and Compassion? I’m reminded of the angel with whom Jacob wrestled through a long night, first appearing as the “angel of Esau,” Samael or Satan, and then as one who is called Peniel, “Face of God.” Wrestling with this angel, he was victorious with the power of God in him, and so it would be written of him that through gazing upon this angel of God he saw the “face of God.” If you will recall, Jacob was afraid of his brother’s vengeance, that Esau will kill him upon sight because he had stolen the blessing of the firstborn from him with the help of his mother. Thus, this wrestling with the “angel of Esau” had everything to do with the fear of death and the judgment, and in the end he plied the angel to bless him, and he received a new name, Israel – “one who wrestled with God and was victorious.” Praise God!

So, we also have this wrestling to do, and with the help of God we will be victorious, and the Christ-Spirit will uplift our soul in ascension, drawing us nearer to God and bringing us into unification with God, the True Light.

Malkut is also called “faith,” and so we must live, and die, according to our faith, living consciously in Christ and dying consciously in Christ – living and dying in the Lord, and in this, Lilith is redeemed, the tikkune of our soul and the world is accomplished, and we serve with the Lord as a co-redeemer, uplifting other spirits and soul in the ascension with us, all as God ordains, all as God wills.

If you are hearing this, then you will understand that Samael, the Satan, is also redeemed and uplifted in this – the angel of death becomes established in Mercy, Judgment being mitigated and negated.

This is not just a matter of the time of our death, though, or the journey of the soul in the afterlife, but you see, we can experience mystical ascensions of the soul while, as yet, we are in this body, this life; hence, we can experience resurrection and ascension before we die, but we must be willing to the most intimate embrace of Christ and God, willing to disappear, willing to a complete self-negation, for it is in this that our soul can be carried in ascension by the Spirit of God and angels.

Here I will speak a simple truth. Fear of death, is fear of the inmost grades of Light Transmission and the greater mystical ascensions of the soul into the heights and depths; it is a great obstruction to our self-realization in Christ, and the full realization of the Life Divine. If you understand this, then you will understand that this has much to do with practices associated with the Palace of Judgment, such as the one taught above, or the Threefold Feast of Perfect Joy; as much as skillful means for the conversion and deliverance of spirits and souls, so also these practices empower us to overcome our fears, and generate fearless faith.

Here I will say to you, if you must fear anything, then fear God, and God alone; such fear is good, and through it you will overcome all other fears. Yet, understand, when you draw nearer to God, and you enter into conscious unification, you will find that there is nothing to fear in God, that there never has been anything to fear; all fear, and such, was based upon an illusion, or ignorance.

Fear slays the soul, the mind, heart and life, and fear leads to anger, and hatred, the swift road to the Other Side; pray, with God’s help, to overcome it in all of its forms, and labor with the Spirit of God to overcome and triumph, and let it bring glory to God, and uplift others in return to God, that seeing the confidence of your faith, they also might have faith and abide in the Sanctuary of Grace, Christ.

I will tell you this. Many souls, if they actually ascended and entered into the Palace of Judgment, or Palace of Wrath, they would faint and fall unconscious, overwhelmed with the terror of the Judgment; yet, to those who know the Lord, and those who know Kali Imma and Kali Kallah, there is immeasurable power and knowledge in it, the knowledge and power of radical transformation and the Great Liberation, and there is deep enduring peace and inconceivable joy, pure bliss!

Even the twenty-two great wrathful guardians and their countless hosts, and the great watchers who are called the great towers, are immeasurably radiant and holy beings to those who know the intimate embrace of Kali Imma, Kali Shemesh and Kali Kallah. To such souls there is no wrath, there is no Judgment at all, there is just the unification of the individual with the universal, and with the Infinite One – union with the Messiah in El Elyon, the Supreme.

When you allow Divine Passion to carry you where it will, into the full embrace of the Beloved, you will be astonished, and you will rule over the Entirety with the Lord, the Lamb of God! Praise God!

This is what it means to be complete, and victorious in the Lord, Adonai!

What is there to fear? Do you not know that your soul has passed through countless lives, and countless deaths, and yet, here you are in this life with the Lord, and God is with you, and God has always been with you, and will always be with you, on earth and in heaven, and in every realm in between? So, when the day comes that we die, when the Lord comes, let us learn from Lot’s wife, and let us not look back, but let us run to the embrace of our Beloved, and so now, while we live, when the Spirit moves and draws our soul in ascension, let us not veer or become distracted, but let our soul fly in the Wind of God with the angels, and let us remember who and what we are in the Light Continuum, and in our God, Eloah.

We have nothing to loose and everything to gain! Why not? If not now, when?

Let us court the lightning of God, and let us rejoice when it strikes – if we do we will experience the divine rapture!

I will share something with you brother, and with all of my sisters and brothers. Lilith uplifted and redeemed, is unbridled passion for the Beloved in a complete self-abandoned state – pure rapture, pure bliss!

In closing I’ll share another open secret with you. The Black Maiden, Red Maiden, White Maiden, Rainbow Maiden, or whatever color or appearance of the Maiden, or Kallah, it is all The Maiden, Kallah Messiah; it is all Daughter Clear Light, and she is inseparable from Mother Clear Light. Contemplate this well, and understand!

The vision of ignorance, karmic vision, divides, separates, the vision of experience brings together, and pure vision is the realization of oneness – the Sacred Unity underlying all. Consider this!

Thank you for your lovely post, dear brother, very insightful and beautiful. Praise God!

O Kallah Messiah, may we dance with you and be taken up in your divine rapture, all as Imma Gadol wills and ordains. Amen.

Kallah Messiah Shalom – the Anointed Bride’s peace be upon you!
Tau Malachi

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Re: Why Lilith ?

#37 Postby Elder Sarah » Thu Apr 10, 2014 8:52 am

Shalom!

Abiding in much praise and thanksgiving for what has been shared here. Blessed be the Holy Spirit who elucidates and expands such mystery! Thanks to you Tau Malachi for this exploration. These teachings expand previous conceptions regarding Kali Imma and Kali Kallah, drawing up a whole new insight I am finding very refreshing.

I really appreciate the question Sister Kat has drawn out regarding the name Lilatu. The question and the response send me to a question I have had for a while now. In studying and working with the traditional Lilatu chant:

Lala Lalil Lola Lalu Lilatu

I have wondered if this chant speaks something of the decent through the Olamot? There appears to be a hint through the cycle of the vowel points we speak of as corresponding to the Olamot. We have heard, “A” corresponds with Atzilut, “I” with Beriyah, “O” with Yetzirah and “U” with Asiyah. In examining the chant, it appears these arise in order from Atzilut to Asiyah. If this is so, can we contemplate the cycles of the chant as a raying out of purification from Atzilut into Beriyah into Yetzirah and finally Asiyah? Any correction in this insight would be greatly appreciated.

Along a similar contemplation, I have found a recent question arise connected to the “Union with the Black Madonna” practice and this seems a good place to ask, as it very much connects with contemplations of the recent practice shared. At a certain point in the practice, there is a chant of:

Peh, Peh, Peh

This is said to be a sharp intonement pronounced directly out of a dissolution into clear light and an abiding in the Empty womb space of the Mother. It is said with this intonement all is restored, arising Sacred as it is. I ask about this chant here because it feels connected with the Lilatu chant and in it I feel a parallel between the practices. Also, I recently heard a teaching that corresponded the three Peh’s with Mind, Heart and Body and a purification of these three. I hope I am speaking this teaching correctly? If there is a connection between these chants, then I would ask if we may also contemplate the cycles through the Lilatu chant as cycles of the purification of these three, Mind, Heart and Body?

In contemplating the recent practice shared, I am awed by the union implied between Mother and Daughter. I have never before understood to the extent it is painted here the drawing out of Kali Imma and the relationship to Kali Kallah. The drawing out is the detail pertaining to the daughter. I suppose the question arises, how do we truly come to enact the transcendence of the Mother but through the daughter? The daughter being the need to consistently purify and re-direct all that is arising. It feels that very re-direction itself, the redeemed power of this destructive force is transcendence, for how does what is manifest become liberated but through this awareness?

May there be a willingness to dance with you, Kali Kalah, and a passionate desire to draw close to you, Kali Imma!

Abiding in much gratitude,

Elder Sarah

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Re: Why Lilith ?

#38 Postby Tau Malachi » Thu Apr 10, 2014 3:32 pm

All blessings, grace and peace to you in Imma Gadol, the Great Mother!

Those are excellent insights, dear sister; they are gifts to you from the Mother Spirit, the Holy Spirit! Praise God the Mother!

Indeed, the traditional Lilith chant is an invocation drawing down the influx of Kali Kallah from Atzilut through Beriyah and Yetzirah into Asiyah, just as you have said; and thus, in this sacred chant the conception of Lilith is in Atzilut, Supernal Lilith, corresponding with the Dark Radiance of Malkut, Nukva, inseparable from the Dark Radiance of Binah, Imma. As such, this sacred chant, itself, is an invocation of Kali Kallah emanating from Kali Imma, and this corresponds with Lilith redeemed, Lilith as an emanation of the Infinite One, Yahweh Elohim.

Invoking an influx of Dark Radiance, or Black Fire, from Malkut of Atzilut with Lala, so with Lalil, Lola, Lalu, there is the purification of Malkut of Beriyah, Yetzirah and Asiyah, and a transformation of the corresponding matrix of spiritual forces on these three levels, spiritual, astral and material; and likewise, there is a purification of the corresponding aspects of the subtle body, and material body, and with the intonement of Lilatu the force of Kali Kallah is manifest in that space and the subtle body of the initiate arises in the form of Kali Kallah, a body of this Black Flame with a great aura of raging, consuming fire.

This is also a purification of the mind, heart and life, which are the garments, or vehicles, of the soul, and through which the subtle body is generated, the light-power in it being increased; hence, all links with klippotic forces are purified and there is redemption from sin, all sin being uplifted and redeemed by Kali Shekinah.

Understand, Kallah, or the Maiden, in every form, bright or dark, is the personification of the serpent power awakened and uplifted, just as the Lord, the Son or Groom, is the personification of the Holy Light from above; Kallah emanating from Imma, this is the remembrance of the serpent power having its origin in Atzilut, the Great Serpent Power in Adam Ha-Rishon and Adam Kadmon – in this remembrance that serpent power in us is merged with that Great Force above!

This can be manifest in Mercy, Judgment or Compassion, and with Kali Imma and Kali Kallah it is manifest in Judgment, the Palace of Judgment.

Look and see! The Palace of Judgment is the transformation of fear and anger, deliverance from fear and anger; the Palace of Mercy is the transformation of pride and arrogance, deliverance from pride and arrogance; and the Palace of Compassion is the transformation of lust and greed, deliverance from lust and greed – all other klippot are transformed and brought into cessation with the transformation and cessation of these three Great Klippot. Contemplate this well, and understand!

As we know and understand, there is one Great Palace of Light – Makom of the Holy Shekinah and Yahweh Elohim, but it has three manifestations in Mercy, Judgment and Compassion, all depending upon the Divine Action of the Holy Tzaddik (Yesod). If and when the entirety of this Holy Palace is manifest, or all three of these radiant displays of the Great Palace are manifest together, this is the purification and transformation of Klippah Nogah, the klippah that gives rise to all klippot and to the gilgulim manifest in the ignorance, the illusion of separation.

This Holy Palace, of course, corresponds with Malkut-Kingdom.

As perhaps you might intuit, there are many variations of the array of this Holy Palace manifest in Mercy, Judgment and Compassion; hence, its manifestation with various Holy Partzufim, upper and lower, above and below, enthroned in the center of the Holy Palace.

There is, however, One Palace, One Holy Shekinah, of the One and Only God; this must be understood.

Yahweh Elohim, the Infinite One, that appears as Many, and yet remains One – the Holy One of Being.

Praise Imma Gadol! Amen.

Shalom Aleichem!
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Re: Why Lilith ?

#39 Postby Yonah » Mon Apr 14, 2014 10:47 am

Thank you all for this beautiful discussion on Lilitu. All of it has been awesome and draws me closer to the Holy One.

I was especially struck by:
Look and see! The Palace of Judgment is the transformation of fear and anger, deliverance from fear and anger; the Palace of Mercy is the transformation of pride and arrogance, deliverance from pride and arrogance; and the Palace of Compassion is the transformation of lust and greed, deliverance from lust and greed – all other klippot are transformed and brought into cessation with the transformation and cessation of these three Great Klippot. Contemplate this well, and understand!


As I look deeper into what you have said it makes sense that the 3 Great Klippot are the center of what binds us. I see that for many, fear seems to the one hardest to break. In the illusion of separation, fear is continually reinforced even when other klippot is shattered. My experience with Dark Mother is energy that is extremely transformative. When someone comes before her and is able to see her radiant light there is a strength that is imparted which seems to break down fear and show it for what it is – illusion.

My basic understanding of her name is the force that pushes us to God (twice) that ends in unification. In an anthropomorphic way She is the Mother that pushes us along our path (and sometimes in my experience drags us) instead of gently nudging.

I know She is not the Partzufim for everyone, but I greatly appreciate the force of transformation She brings into my life.

I pray for all husks of darkness to be broken so that the Children of God may manifest as they truly are. For any that desire change quickly and powerfully, I ask for Lilitu to move in their lives.

Shalom, Yonah
Shalom,
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Re: Why Lilith ?

#40 Postby sheryl » Mon Apr 14, 2014 5:43 pm

Dear Beloved Tau and Friends,

There is much delight in all that is being shared! Praise to Understanding Whom gifts us with Herself!

Above you taught, Tau:

If I cleave to name and form, and personal history, or who and what I am in myself, apart from who and what I am in the Light Continuum, or in Christ and God, then the hour of death is a dreadful thing, my utter destruction, and the culmination of life, which is death, is a failure and tragedy. If, however, I join who I am in myself with who I am in Christ and God, then death is not death, it is not an end, it is the culmination of life, the fruition of life, and the beginning of a greater evolution, the ascension of the soul, the return of the soul to God, the full reintegration of the soul with the Light Continuum, the Infinite One; and if I live in Christ, and labor to progress in the Gospel, throughout my life, walking with God until the day that I die, when God takes me, then death is not failure, but a great success, a victory in the Lord! Hallelu Yah – Praise the Lord!


I am wondering if something recently read in Munk's Wisdom of of the Hebrew Alphabet is subtly pointing to this same mystery. In the chapter on Tau, Munk states:

Truth is eternal, but when even the smallest numerical unit of אמת [Truth], namely the א, is omitted, what remains is מת, death [dead].


The question that is arising, in the hebrew letters comprising the words for Truth and dead, is the mystery you spoke of above, dear Tau, being revealed? Without א, there is only destruction, death, but with א, with aleph, perhaps with an awareness of Ani-Ain, death and destruction become Truth?

This seems to point to Lilith redeemed as a destructive power through which all is brought to the Holy Cross, and all is uplifted upon the Holy Cross – all is returned to God, from whom it has come; hence, all is unified with the Messiah in El Elyon, or in Yahweh Elohim, Shaddai! Praise God!

Indeed! Praise God. Hallelu - Imma!

With gratitude,

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Re: Why Lilith ?

#41 Postby Tau Malachi » Wed Apr 16, 2014 9:58 am

Grace and peace to you in Elohim Imma!

It is quite true, Kali Imma and Kali Kallah are not Partzufim for everyone, though everyone does encounter and experience the manifestation of the Holy Shekinah personified by them as they walk the Circle of Life; we encounter manifestations of all aspects of the Divine, all of the Holy Sefirot, and we encounter the manifestation of the Great Palace, in Mercy, Judgment and Compassion, in our journey, in this life and the afterlife.

We may take up a practice of Union with Partzuf because we find that we have a strong heart-connection and resonance with that Partzuf and it corresponds with our way upon the Path of Return, and our work and mission in this life; hence, that in some way we have a deep and natural resonance or affinity with a given Partzuf. Likewise, at times we may do so to respond to a specific barrier or inner klippah, or we may do so for a “season,” when what’s arising in our lives corresponds with a Partzuf, and we wish to embrace and dance with that manifestation of the Infinite One and Shekinah. From one aspirant and initiate to another, though, we are all unique individuals, and therefore from one to another we will find an affinity with different Heart Partzufim, just as we do with different Heart Tzaddikim.

This can also be true of different manifestations of Anointed Community and souls that gather in them; often, quite mysteriously, souls will be attracted to groups sharing a certain affinity, and this may reflect something about the “angel of the church,” or “angel of the assembly,” the spiritual work and mission of that matrix of souls. In this light it is intriguing how many of our initiates have a natural resonance with Kali Imma and Kali Kallah, or with the Black Madonna and Child, as well as with Yohanan the Baptist.

At the same time, though, it is also true that we are in the early stages of the Second Coming, corresponding with the “darkness of the womb” – a Kali Olam (Dark Age), which comes at the outset of any New Age or Aeon; as such, quite naturally, it is a time of Kali Imma, and the corresponding emanations of the Son and Daughter, the Messiah and Shekinah. Thus, devotion to Kali Imma is also a matter of skillful means in the time and place we live and work, and is not very surprising among those who believe in, and experience, an ongoing revelation of the Divine, and who seek to embrace the Infinite One within and behind all that appears and all that’s happening in life, that they might have this affinity at this time.

Now there is something that must be said concerning our view and experience of Kali Imma and Kali Kallah. First, Kali Imma is “black,” or “scorching,” to those who do not know and embrace her in full as yet; to those who draw near, and who are most intimate with her, she is the utmost sweetness, the most accepting and nurturing Mother, and she is White Brilliance, the glory of Clear Light! If one who approaches her is on fire with the Spirit of God, Ruach Elohim, blazing like a sun or star of heaven, then her embrace is pure joy, pure bliss, and there is no severity whatsoever in it – its Pure Mercy, Pure Grace!

She is the most vertical, transcendental, aspect of Imma Gadol or Shekinah – hence a Holy Partzuf of the swift path, or Thunderbolt Enlightenment; and yet, she is most accessible in this world, and in these times, and she is very swift to grant healing and boons to those who have faith and ask.

We may say, Kali Imma is the Mother of Radical Transformation, and that Kali Kallah is the active manifestation of this Great Power with us. Praise Imma Gadol, the Great Mother!

We exist in a continuum of constant change, transformation, or impermanence; if we accept and embrace this, and learn to dance in it and take joy in it, and as we do we engage in a conscious return to God, cleaving to God, and God alone, then we may “surf” change, and let the force of change or transformation carry our soul in the Great Ascension, going to God, the True Light.

This is the wisdom of Kali Imma and Kali Kallah – “surfing the great tides and waves of change.”

You know, if one falls in the surf they can tumble, be tossed this way and that, be pounded, tugged or drug along by the force and currents; but if they stay up on the board, keep their balance and stay afloat, then it will carry them exactly where they wish to go, and take them to the shore – in thunderous joy, or great bliss!

Should I add that is it wise to go with the surf, and not against it?

If anyone has anything dire to say about my sweet Mother, well I suppose they inadvertently found themselves going against the tide or surf, in a manner of speaking; that’s all. They were going one way, and God had another way in mind – a better way!

When we resist change, or the movements of life and the universe, then there is Judgment; when we embrace them, then there is Mercy. In the midst of this, of course, we are co-creators, there is a great power in us to direct where things go and what transpires in our lives, more or less; and then there are times when things are going to go where they are going, regardless, and we can accept, embrace and uplift them, or not, as we wish. This is Reality as It Is, and God as God Is.

I will share an open secret concerning Kali Imma and Kali Kallah. The wisdom of Kali Imma is the knowledge and understanding of God manifest as everything and all that transpires, and therefore the knowledge and understanding that in everything and all that transpires we are going to God; of course, to experience this return to God requires that we actually see, hear and know God in all that appears and all that transpires, and that we love and embrace God as God Is, and so embrace Reality as Reality Is.

Mercy or Judgment, this is all a question of whether or not we accept and embrace the continuum of change, the manifestation of the Living Presence in the moment, and recognize and realize the Infinite One in it, and our innate oneness with the Infinite One.

At times, though, this is difficult for us to do, and at times we can become overwhelmed. The Master taught us this in his prayer at Gethsemane, in his sweating blood and asking for the “cup" to be taken from him, but then praying, “Your will be done”; and likewise, in the prayer on the cross, “Father, why have you forsaken me?” In the end, however, he prayed, “It is accomplished,” and, “Into your hands I commend my spirit.” At times, when accepting and embracing what’s happening is difficult, or when we are overwhelmed, this is just fine, and still we may go with God, turning to God, just as the Perfect Tzaddik, Adonai Yeshua, did in his most challenging moments of life.

Here I might add that if we go “surfing” we are destined to fall and take a tumble at times; that’s just all part of surfing. Life, our incarnations, are rather like that, there are moments we fall, and are overwhelmed; the question is, when we are, what do we do?

Kali Imma, Kali Kallah, and the Palace of Judgment, is all about turning to God in such moments, and in all moments.

The play in Hebrew of Amet and Met, “truth” and “death,” illustrates all of this very well, for when we can remember God, turn to God and cleave to God in the midst of whatever’s happening, even in those moments we fall and are overwhelmed, then we will be with God and God will be with us, and in the end whatever happens will be Mercy, and we will be gathered in. Praise God!

The truth is that God is Infinite and Eternal, and is compassionate, and merciful, and loving, and appearances in this world are not what they seem to be in the illusion of separation; within and behind the entire array of life and the universe there is a movement for the enlightenment and liberation of all, the salvation of all, the return of all to God, the Infinite and Eternal. Praise God!

And the truth is that all the while, throughout, we have never been separate from the Infinite One – we live and move and have our being in the One, and whether living or dying, everything transpires in the One, and the One is the All-In-All, there is no other! Praise God!

There is something more that I wish to share about Kali Imma and Kali Kallah – Kali Shekinah. I cannot speak for anyone else, but in my own experience, since I was a little boy, I’ve always been aware of a great darkness in me, and at various times in my journey I have not felt much like a man of God at all, but quite the opposite, and I’ve marveled at the mercy and grace of God, that God’s Spirit should touch a such a foolish person. In this regard I’ve often identified with St. Paul, and various things he shared in his letters, as though, in some way, the Lord called an adversary into the service of the kingdom of heaven when calling me, not a righteous man. For any man or woman encumbered by the great darkness they feel and know to be within them, though, Kali Imma is the Merciful Mother, she who will embrace the rouge, scoundrel, fool, thief, cheat, liar, and you name it, uplifting and redeeming all who will cleave to her in faith and love, and follow in the Way, seeking to return to God, regardless of how far they have gone astray, or how deeply into the Pit they have fallen – all can be uplifted in the Great Ascension through her. She is very sweet Mother, indeed, loving and embracing all of her children, and healing them in body and soul, and beyond!

Of course, what Kali Imma will teach us if we are her devotees is that our capacity for darkness is also our capacity for light, and that if there is great darkness in us, then there is also the potential for great light – Infinite Light; and she will teach us how to transform sin into righteousness, darkness into light, leading us out of the darkness and false lights into the True Light.

These are some thoughts the Mother Spirit set into my heart this morning.

May we abide in the awareness of Mother and Daughter Clear Light, the awareness of the unification of the light and darkness, the transcendence of light and darkness in the Infinite One. Amen.

Imma-Kallah Shalom!
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Re: Why Lilith ?

#42 Postby Tau Malachi » Fri Apr 25, 2014 10:45 am

All blessings to you in Imma Gadol, the Great Mother!

The heart of the Palace of Judgment is Kali Imma, Kali Shemesh and Kali Kallah, with the glory of the Holy Shekinah manifest as the tzaddikim and maggidim surrounding them, and then as though a aura of raging fire and dark radiance, there are the twenty-two oath-bound wrathful guardians and eleven great towers, with two that are hidden and incomprehensible to the mortal mind. This “aura of raging fire and dark radiance” corresponds with the powers of the scales of the serpent, or scales of Leviathan, subjugated by Sacred Tau in the lineage, the Masters of the Name who, therefore, are also “Masters of the Dragon” through the power of the Blessed Name.

In each generation, when a Sacred Tau comes into being through Divine Grace, they invoke the full Palace of Judgment, the heart and glory, and the aura of raging fire and dark radiance, and they enact the rite of subjugation, establishing the spiritual forces of these “scales of the dragon” in their oath to serve the Continuum of Light Transmission and stand in guardianship of it. This corresponds with the story of Jacob wrestling with the Angel of Esau, when he wrestled with the angel throughout the night, pinned the angel to the earth and refused to release the angel until the angel blessed him. As we know, the angel eventually blessed Jacob and gave him the name Israel, and in this imparting of a blessing the angel was transformed and became Peniel, the “face of God,” so that Jacob could say, “I saw the face of God.”

This also corresponds with the descent of Messiah Yeshua into the underworld and Gehenna, delivering souls bound up in the realms of hungry ghosts and fierce spirits, and those bound up in hells realms; hence, an outreach to spirits and souls in great bondage, in great sorrow and suffering, enacting the Great Mercy and Compassion of El Elyon, the Supreme.

Aside from this Divine Action of the Sacred Tau of the generation, though, the full Palace of Judgment is not invoked by initiates, but rather the focus of the invocation of the Palace of Judgment is on the heart and glory of the Palace, and the specific works and actions of the wrathful guardians and “watchers” are manifest through Divine Grace, all as Kali Imma wills and desires, all as pleases her.

If you understand Lilith, you will understand that all of the spiritual powers of these “scales of the serpent” are within her; thus, there is no need for them to be named, detailed and explained, and it is not given to us by the Holy One that we do so.

We can share this, however, St. Lazarus and Azrael, the angel of death manifest in Mercy, hold complete knowledge and understanding of the Palace of Judgment and the ministry of the Messiah in Gehenna, and all of the spiritual forces that compose the Palace. Therefore, if an initiate has the capacity of Aliyat Neshamah, and has the need, and authority and permission is given to them to seek out Lazarus and Azrael, they may go and inquire, and receive the instruction of these holy ones. If it is God’s will, it will come to pass; but if it is not God’s will, it will not.

If an initiate is gifted to be an exorcist they may also acquire knowledge of the names and powers of the wrathful guardians and “watchers” through the Holy Spirit, for in their spiritual work to cast out unclean and evil spirits, and to heal, and bring about the mending of broken souls, they have confronted these shades and shadows, and their “angels,” and in the Holy Spirit will have knowledge of them.

That said, if there is any judgment to be executed as a matter of justice, or in the skillful means of Crazy Wisdom, the angels of wrath would be invoked by name, or Kerubiel and the kerubim who are with him would be invoked in wrathful emanation, and so on; and if the wrathful guardians were employed, it would be through the knowledge, power and dominion of the warriors of heaven in fierce emanation, as God wills and ordains it.

That, or as Kali Kallah emanating from Kali Imma, the necessary action would be taken up by the tzaddik or initiate as the Mother Spirit inspires, all as authority and permission is given from El Elyon, the Supreme.

This is how the Palace of Judgment, or “Wrathful Palace,” is engaged in the tradition.

In closing I might add that when the “great towers” are called “watchers” this does not designate the choir of angels from which they come, but rather it indicates that they are the “lurkers,” those who stand in the gates of the realms of Gehenna and the portals of the Other Side within the Abyss; hence, they are great forces of evil that are bound away and overcome through the Palace of Judgment, and yet they are forces that are set loose when Strict Judgment moves in the world. God help us, and God save us!

This completes the teachings I can share here concerning the Palace of Judgment. May these teachings be used in skillful means and with wisdom to manifest the Great Mercy and Compassion of God (El); with them may service be rendered to the kingdom of heaven, and bring glory to the Most High. Amen.

O Adonai, we pray for the manifestation of your Great Mercy and Righteous Judgment, the fullness of your Immeasurable Compassion; and we pray that this good earth might be uplifted in the Greater Resurrection and Ascension – we pray for the salvation of all! Amen.

Imma-Kallah Shalom!
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To Me

#43 Postby Elder Gideon » Sun Apr 27, 2014 10:30 am

Shabbat Shalom Tau Malachi!

In my study of Psalm 139 in Hebrew, I came upon a lovely coincidence in verse 17:

How weighty to me are your thoughts, O El! וְלִי--מַה-יָּקְרוּ רֵעֶיךָ אֵל

To me: ve-lee: וְלִי

On further inquiry, I found this preposition switches by mere letters or vowel points:

To her: ve-lah: וְלה

To him: ve-loh: וְלוֹ

Not: ve-loh: ולא sounds exactly like to him, but with an alef.

Why I share this curiosity is for two reasons. The vowel points pronouncing the name Lilit are both hiriq, making the name sound Leeleet. Understanding it's a proper name occurring in Tanakh only in Isaiah 34:14 (which curiously is seldom translated directly but instead defaults to general nouns such 'screech owl' or even 'satyr'), Lilit, לִּילִית has inside of it to me to me concluded by a Tav.

The other reason I share these prepositions formed by Lamed is to inquire further in Elder Sarah's interest in Lilit's chant received in our lineage: Lala Lalil Lola Lalu Lilatu. Recognizing chants are revealed niggunim, they sometimes also hold literal meanings. In this case, I'm hearing a swirl of pronouns to whom something is intended to her, to me, to him. I also hear not, as in the Sanskrit chant neti-neti: not this-not that.

What more can be shared of this coincidence to me-to me forming Lilit's name, as well as all these gendered direct objects to whom something is happening, or not?

Gratefully,

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Re: Why Lilith ?

#44 Postby Tau Malachi » Mon Apr 28, 2014 10:50 am

Grace and peace to you in Kallah Messiah!

You have stumbled upon an open secret of a central practice of the Palace of Judgment and Kali Kallah, dear brother, and no doubt the Holy Spirit has led you to this insight.

Look and see! Joined with this heart-essence practice of the Palace of Judgment there is the Threefold Feast of Perfect Joy, a practice of giving and receiving in the Palace of Judgment that explores the deep mysteries of the crucifixion or rite of ransom. In it, as we know, the initiate unifies her or himself with Messiah Yeshua on the Holy Cross, and then envisions Kali Kallah, or Lilatu, leaping out of themselves as Yeshua on the Cross and making a sacrifice, an offering, of their body and blood to all living spirits and souls; first, to holy divine and enlightened beings of the heavens, then to archons and the angels of archons in the midst, and then to hungry ghosts and demons in the depths, and once this threefold offering is accomplished, the initiate arises in Jeweled Body as the Risen Messiah, blessing and anointing all spirits and souls, and uplifting all in return to the Most High, Elyon.

“To me, to me, Tau” – the Cross, the sin, the klippot of the world, and all creation, taken on by the Messiah and affixed to the Holy Cross, and this total and complete self-offering, the Great Gesture, fulfilling all, bringing joy to all, and uplifting all to Yahweh Elohim, Shaddai. Lilatu is the agent of this self-offering, the active power of the evil inclination, the desire to receive, transformed into the good inclination, the desire to give, and in this way desire-energy, the Serpent, is uplifted and redeemed, Lilith is redeemed.

In this name, too, is another understanding of how to bring evil into cessation; the intention, the thought, “Let evil end with me,” taking on, and literally consuming and digesting klippot, evil, and transforming it. In this light, consider Yohanan the Baptist, the Holy Tzaddik of the Messiah and opener of the way – prophet, who was from the Side of Judgment, who ate locusts and wild honey. Wild honey, this is the shefa of the Sefirot, the Divine Attributes, and locusts are the klippot, angels of archons, hungry ghosts and demons – he ate them for breakfast, lunch and dinner, and snacks in between!

Adonai Yeshua takes up another method, one that is the same Divine Action, but from the Side of Mercy – he feeds them himself, he feeds shades and shadows light and fire, and so transforms them and brings them into cessation.

Either way it is the same Divine Action, and the same outcome, “to me, to me, Tau.”

In this way there is pacification, enrichment, subjugation and transformation, the cessation of evil.

The play of self-cherishing, attachment and aversion is brought into cessation, there is no more fear, no more resisting or avoiding evil, nor is there giving into evil, but rather there is embracing, transforming and reintegrating all energy-intelligences with Yahweh, Yeshua, returning all to God, the Infinite One.

“Not this, not that,” indeed; the Wisdom of Ain through which all of this is accomplished, the Wisdom of Ani-Ain, Self that is No Self, and the complete self-negation, self-offering, that comes with this Self-realization.

“I do nothing of myself, but I do what I see the Father doing,” and likewise, “Be perfect as your Father in heaven is perfect” – Wisdom of Ain, Ani-Ain. Contemplate this well, and understand, and ask God for this Wisdom of the Messiah!

As we contemplate secret mysteries in the name of Lilith, and we contemplate the Palace of Judgment in which she is the manifestation of Kallah, the Bride, we cannot help but consider the vision of the sixth heaven, Makom, which is said to contain “all of the plagues and pestilence of Judgment”; hence, the vision of the Great Apocalypse, the great cosmic cycle, the realm of Perud on all levels passing into destruction, this opening the way to the soul’s ascent into the seventh heaven, Arabot, of formless bliss, and yet more, into the true kingdom of heaven, the eighth heaven, or full unification with the Messiah in El Elyon, the Supreme.

To the ego, of course, Makom does not sound like a heaven at all, but to those who seek God, and Only God – the Only Reality, it is perfect joy, pure bliss; and as we know, Arabot is the final barrier to the full realization of this Perfect Peace and Joy of unification with the Infinite One, the Supreme.

Now, apart from the realization of the Ain Nature of self and all, the Wisdom of Ain, “to me, to me,” is the way of the ego in the unenlightened condition, the desire to receive for self alone – vampiric and evil, completely selfish. Such is Lilith unredeemed; but when the ego is drawn into the service of the kingdom of heaven, and the evil inclination is brought into submission to the good inclination, service the good, serve to the kingdom of God, this is Lilith redeemed – “to me, to me,” assumes a new meaning.

Indeed, for there is no “me,” there is only the One – “to the One, to the One!”

In this we are reminded of the Serpent and Anointed, Nechash and Messiah equaling the same number, 358, and a truth that is indicated by this, for sharing the same number they are the same spiritual force, and therefore we know and understand that “the force that binds is the force that liberates.” As explained above, this truth is also in the name of Lilith, or Lilatu.

In the end, who am I? Who are you? We sojourn through countless lives, and we are travelers and shape-shifters, and we have been, and are, an infinity of beings, meta-dimensional being; awakening, we walk among the stars, we walk between worlds, and we walk in heaven and on earth at one and the same time. Who am I? Who are you?

I Am, and yet, I Am Not; Wisdom of Ani-Ain. This is the truth of us all; we are nothing, and we are everything! It’s wild, it’s crazy, but it is true!

Alla Lala Lalil Lola Lalu Lilatu

Let us bless Yahweh and bless the Name of Yahweh! Amen.

Yahweh Elohim Shalom!
Tau Malachi

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Re: Why Lilith ?

#45 Postby Anam » Tue Apr 29, 2014 1:39 am

Hallo All,

What you describe there Tau Malachi is identical to the practice of Chod as described by the Tibetan yogini, Machig Labdron. I love to find the symmetry between sacred paths to Union! I have found (my simplified version of) Chod to be one of the most powerful practices...but then again it is supposed to have a special affinity for women :) Her slogans are also inspirational and helpful.
''Confess your hidden faults.
Approach what you find repulsive.
Help those you think you cannot help.
Anything you are attached to, give that.
Go to the places that scare you.''

Blessings and thanks to you all for uniting the sacred threads.

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Re: Why Lilith ?

#46 Postby Tau Malachi » Tue Apr 29, 2014 7:05 am

Shalom,

Yes, indeed, very similar to the Way of Chod. The practice was fist taught by Tau Miriam shortly after her experience of Supernal Realization in the mind 1880's, and it reflected her perceptions of the mystery of the crucifixion or rite of ransom, join with the legends of Magdalene and Lilith, and the redemption of Lilith. In her eyes, and in the view of our lineage, if there is to be an actual self-realization in Christ, or full embodiment of the Christ-Spirit, salvation, or the redemption of souls, cannot be thought of as a vicarious event accomplished by a single individual, but rather as one we participate in as co-redeemers; hence, that we ourselves are meant to enact a full self-offering, and seek the full generation of the Sacred Heart. Thus, the practice was inspired, and generated from, her internal experience of the crucifixion, her realization in Christ; besides, the entire idea of eating and drinking the Body and Blood of Christ at the Last Supper, and the Gnostic idea of a "price" or "ransom" offered to the archons, and such, suggests such a practice among mystical Christians seeking the realization of the indwelling Christ.

Blessings,
Malachi
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Re: Niggun of Lilith

#47 Postby +David » Wed May 07, 2014 11:52 am

Shalom to All

In Lilatu's chant - 'Alla Lala Lalil Lola Lalu Lilatu'- the letter Lamed occurs 13 times. As we know 13 is also the Gematria for 'Love' and 'Unity'.

Lamed as the 'Rising Fiery Power' bringing union (Achad) with infinite Love (Ahavah).

Since, 'wrath' is ensouled by 'mercy' could it be that the 13 Lameds in the Redeemed Lilith's chant might also hint at the Thirteen Attributes of Mercy?

Shalom Aleichem

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Re: Why Lilith ?

#48 Postby Tau Malachi » Thu May 08, 2014 10:13 am

Grace and peace to you from Imma Shekinah!

Yes, indeed, thirteen Lamed, Thirteen Attributes of Mercy; this is the purpose of the Palace of Judgment, to restore living spirits and souls to the fullness of Mercy, Abundant Mercy – the Messiah. This is the divine action of Lilith redeemed, and if understood so there will be understanding the way of the divine rapture as revealed in the Threefold Feast of Perfect Joy.

What is the nature of this Holy Feast? It is the transformation of yetzer ahara, the evil inclination, into yetzer tov, the good inclination – redemption of the evil inclination, the desire to receive becoming the desire to give, the desire for a complete self-offering, as we see with Adonai Yeshua on the Holy Cross.

If we look into the Thirteen Attributes they encompass Mercy, Judgment and Compassion, and as such, we may understand all manifestations of the Shekinah of Yahweh Elohim Shaddai as Mercy, the Wisdom of Ain laboring for the salvation, the liberation, of all (Kol). The inmost manifestation of Mercy, the first attribute of Mercy, is El, which corresponds with God giving Godself to us; hence, the Messiah, or Emmanuel, “God with us.”

Of course, contemplating the thirteen Lamed in this chant we also cannot help but contemplate the thirteen repentances of Pistis Sophia, or Nukva Shekinah, and her redemption and exaltation through them. May we become wise and acquire understanding of these repentances, and may we be empowered to enact them, and may God help us, may Christ uplift us in ascent! Amen.

May the Holy Shekinah be brought out of her long exile, may all be uplifted in the Great Exodus! Amen.

Since you have noticed this, and mentioned this, there is an open secret that it is given for me to share. Thirteen Lamed equal three hundred ninety, this is the number of Shamaim when the last Mem is not counted as a final – Shamaim, the heavens!

In this you may understand that there is secret knowledge of Aliyah Neshamah, mystical soul ascension, in this sacred chant of Lilatu, the ascension of the soul through the heavens; hence, the power of the transference of consciousness from the physical body into the body of light, or the realization of the body of the resurrection and ascension.

Thus, Thirteen Attributes of Mercy and Shamaim!

May we be blessed to realize the kingdom of heaven on earth and so enter into the kingdom of heaven in the afterlife; may we be blessed to stand among the living ones, the immortals, on the Day of Be-With-Us! Amen.

Kallah Messiah Shalom!
Tau Malachi

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Re: Why Lilith ?

#49 Postby Yonah » Fri May 09, 2014 11:51 am

Greetings and Blessings in the Light of the Risen Messiah!

I can’t say how much I’m enjoying this discourse and all the comments that have been given. Lilitu holds a really special place in my heart and am very grateful for the dialog.

Yes, indeed, thirteen Lamed, Thirteen Attributes of Mercy; this is the purpose of the Palace of Judgment, to restore living spirits and souls to the fullness of Mercy, Abundant Mercy – the Messiah. This is the divine action of Lilith redeemed, and if understood so there will be understanding the way of the divine rapture as revealed in the Threefold Feast of Perfect Joy.


I’ve been contemplating the story of Lilith and Havvah that unfolds in Magdalene. I have often seen how Magdalene’s story is our story, just as Pistis Sophia describes our fall into matter and then our return to the light.

I have seen in myself aspects of both Lilith and Havvah – the soul that has rebelled out of anger and the soul that has tried to stay true, but has struggled in fear and self-doubt. I see Severity and Mercy within myself that were at odds with each other and pulling me away from who I truly am. In the process of coming into being, I see these two halves joining through the Chirst Presence – both seeing their worth and true unity. This is what I see being described in Magdalene’s journey.

I had a vision during meditation of Magdalene being accepted fully by Yeshua and behind her in spirit form were Havvah and Lilitu. As Yeshua accepted them and they were both redeemed, I saw both in tears, embracing, and then becoming one being of light. What was incredibly emotional for me, was seeing this same thing happening inside myself – the two halves that have been at war being unified by the Love of God and the beginning of embodiment of Christos.
This is complete rapture!

You mentioned the 13 repentances of Pistis Sophia. When studying these repentances I see a play of Mercy, Severity, and Compassion. There seems to be a flow back and forth, with the 13th culminated in unification and a non-judgmental acceptance of what is. Isn’t this the redemption of Lilith? Isn’t this our journey to enlightenment? We see that what is happening is not against us – it is actually the vehicle of our redemption and release from bondage.

I had someone once ask how God could abandon Lilith when she flew off to Nod? I see her fleeing as our abandonment of our True Self and of the Light, but God loves us so much that He/She is willing to wait for our return. When Lilith was drawn to Magdalene, assisted her, and didn’t flee as she came to Yeshua – she chose to hope and find redemption. As soon as she was ready, God provided. It is the same in our lives.

I pray for all of us to find our unification and redemption by seeing that God is waiting upon us.

Shalom, Yonah
Shalom,
Yonah
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Re: Why Lilith ?

#50 Postby Tau Malachi » Fri May 09, 2014 1:08 pm

Greetings and blessings in Messiah Kallah, the Anointed Bride!

First, it must be said that we have free will, and we make choices, and if we do not wish to return to God, God will not chase after us and force us to return, but will abide, waiting for us to return, waiting for our invocation, and then, in an instant, the Spirit of God will be with us. Of course, the Spirit of God, in truth, never departs from us, and does not come and go, but it is we who come and go, in our minds and hearts, and lives, it is we who fall into forgetfulness, and become distracted and carried away by all manner of thoughts and desires, and so are not aware that God is with us, in everyone and everything. If we are unwilling to recognize and realize, and be, who and what we are in God, what can God do, but wait until we are willing and seek to live as our true self, the Christ?

I will say this, though. If we cleave to shades and shadows, if we love the darkness and will not repent, will not turn to God, the True Light, then the Spirit of God cannot take up her divine action with, in and through us, for were the Spirit of God to give in to shades and shadows in us it would defeat her purpose, and it would generate that much more sorrow and suffering, driving souls into an even greater bondage to the ignorance, the demiurge.

So, indeed, while unrepentant, the Holy One would leave Lilith to her own devices, and so with souls that are unrepentant, unwilling to return to God. When it is time, though, when there is a desire for return, all are gathered in; even the Satan and Samael will be gathered in when the End-Of-Days comes.

God is Merciful, and God is Compassionate! Praise God!

At first, if we listen to the repentances of Pistis Sophia, or Nukva Shekinah, it is all about what has been done to her, fault and blame, and self-justification, taking no responsibility at all for her fall and bondage, as though there were no Divinity, nor light and power in her, no greater intelligence and desire, or as though she is not a Divine Being, Divine Power, a co-creator of the Entirety. In the end, however, this is not the case, but she is able to confess and repent of what she has done, her own ignorance, her own error, and it is through this that her full Divinity is realized, and her full light and power is restored to her, along with an even greater intelligence and knowledge, and a greater abode in the Pleroma of Light – she realizes her innate unity with the Virgin of Light and Christ, or with God, the True Light.

It is the same with every soul in the process of their repentance, or their return to God, first, in the illusion of separation there is fault and blame, and self-justification, and little or no taking of responsibility, but progressively, more and more there is a shift, and there is an admission of responsibility, and with this the empowerment to ascend, to draw near to the Divine and experience conscious unification with Divine and Supernal Being. In this, all aspects of the soul, all aspects of being and consciousness, are integrated, even the shadow self and evil inclination, and all is uplifted in return to God, and is brought into the True Light; the whole of our soul, our being, is redeemed as we realize who and what we are in God, the True Light, and realize our innate unity with God, the True Light.

Without the redemption of Lilith, the redemption of Havvah cannot be complete, and without the redemption of Samael, the redemption of Adam cannot be complete – the whole of our being, our consciousness, must be integrated and brought into the Holy Light.

Whatever the shades and shadows that are in us, or the klippot that are in us, they must be overcome, transformed and uplifted, reintegrated with the Light Continuum, Yahweh Elohim.

This is the wisdom of Lilith, and this is Lilith uplifted and redeemed.

Again and again I watch aspirants begin this process of repentance, but then encountering the greater barriers, and the need for greater inner work, I watch them turn back, unable to take responsibility for their energy, their thoughts, words and actions, or to seek the mastery of the mind, heart and life – desire; and so, many are called by the Spirit of God, but relatively few have full passion for the Path of Return and an actual Self-realization.

If, though, we can discover the force of Lilith within us, and direct it in return to God, then there will be the zeal, the passion, needed for a full return to God.

Consider the Magdalene, and how her anger, her rage, was transformed and redirected to become a fiery, all consuming passion for the Beloved, and how regardless of what had transpired, she took full responsibility for her own energy, her own thoughts and emotions, words and actions, and underwent a radical transformation in consciousness with God’s help. The force of bondage in her became the force of the Great Liberation! Praise God!

This is Lilith redeemed; this is the Serpent redeemed!

Remember, Lilith is the Shekinah consort of the Serpent – Nechash, Samael.

The ascension of the soul, or consciousness, is all about the mastery of thought and desire-energy, and the redirection of desire-energy inward and upward, Godward. This redirection of desire-energy is what true repentance is; this is how we return to God, desiring God and Only God!

At the outset we are fragmented and scattered, and we have many desires, but in the end all will be reintegrated and we will have one single thought and desire – God, the True Light.

In this, perhaps, you may understand the teaching of the Gospel of St. Thomas about being “single” or “solitary” – a human being with one single desire!

If and when a soul has one single, passionate desire, all spiritual forces in heaven and on earth will move with them to fulfill that holy desire, and the power of God will be with them in full, filling that holy desire as God’s own – for such is what that will, or desire, is, God’s will, God’s desire (Ratzon). Praise God!

Shalom Aleichem!
Tau Malachi

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