Grace and peace to you in Hayyah Yeshua!
First, it is interesting, at times in the Kabbalah we hear of “Tiferet and the five extremities,” but then at other times we hear of the “six extremities,” Tiferet being counted as one of the extremities. As we know, at times Binah is called the “heart,” while at other times Tiferet is called the “heart,” and Tiferet is also called the “torso.” At the outset this can be confusing, and seem to pose a contradiction from one school of Kabbalah to another, but these terms indicate different orientations or relationships among the Sefirot and Partzufim, indicating secret mysteries. Thus, when we hear of Tiferet and the five extremities, Tiferet is uplifted and unified with Binah, Tiferet being called “heart” and “torso,” and these understood as one and the same, but when Tiferet is oriented to Malkut it is called one of the “extremities,” the “torso” among the six extremities, and Binah is distinct as the “heart.” The former implies and ascending movement in return to the Supernals and God, while the latter implies a descending movement of influxes into Malkut, and into Beriyah, Yetzirah and Asiyah – the great matrix or weave of creation.
Look and see! Here the “six extremities” are mentioned, Tiferet oriented to Malkut, influxes into Malkut, and the worlds and realms of the spiritual, astral and material universes (Beriyah, Yetzirah and Asiyah). Understand, Hesed through Yesod, these are the six directions, and Malkut is their intersection, or rather their arising together, interconnected and interdependent in unity; they are these powers, the directions of endless space, and she is the entirety of them, all of the directions made manifest. Thus, as The Name is permuted in these directions influxes of the Supernal Six and Zer Anpin are invoked, and Supernal Malkut is made manifest in her full glory and power, Shekinah and her good company, souls of tzaddikim and maggidim, or the angels.
This corresponds with the contemplation of the mysteries of Ma’aseh Bereshit, Works of Creation, specifically the formation of Supernal Adam, the Supernal Human Being; when created, formed and made, when there is an influx of Habad and the Breath of Yahweh Elohim, or Ruach Elohim, so there is the heart and head, and the Living Soul comes into Adam. Praise God!
As we know, initially Adam Ha-Rishon “sees” from one end of heaven to the other in all directions, from the beginning to the end of creation; hence, Supernal Adam Gazes into infinite, endless space, and into all three times, pasts, present and future, gazing upon all from the eternal realm, Supernal Malkut. If an initiate knows the way of Aliyat Neshamah, mystical ascensions of the soul, and through the power of Ruach Elohim can reach into Atzilut, then this permutation of The Name and invocation of the directions is the invocation of this “gazing” of Supernal Adam, invoking an influx of the Habad and Living Soul of Adam, neshamah hayyah, nefesh hayyah.
This would correspond with the generation of the Threefold Body in the Messiah.
This assumes a full Aliyah Neshamah reaching into Atzilut, and unification of the soul with the Sefirot, The Name, cleaving to Melekh Messiah, “King Messiah.”
Listen and hear, and understand! The body, and the universe and world in which it appears, are inseparable from one another, the body is the world and the world is the body, and this is the generation of the body of light corresponding with Atzilut, the Supernal Universe and Supernal Worlds. If and when a holy tzaddik seeks to invoke Supernal Influx, so as they engage this invocation they will generate a body of spiritual light and astral light as “channel ways” or “vessels,” and their material body will become the “anchor” and “vehicle” in this world. At the same time in this, there is the generation of the full Body of Light on all levels, allowing full range of works and movements in the Supernal Abode (Palace of the Messiah), and in the heavens and on earth.
Here, perhaps, you may recall what we are taught in Pistis Sophia, that in the ascension three light vestures, or light bodies, were restored to the Risen and Ascended Messiah, and that joined with these there was the “appearance of Jesus” (Yeshua); hence, a vesture, body, of supernal light and glory, spiritual light and glory, and astral light and glory –three “vestures” or bodies, and then the physical appearance of the Holy Tzaddik in this world, the material, the physical manifestation. This is the array of the Body of Glory and Body of Emanation of anointed tzaddikim, which arises from the Body of Truth (Amet); the Glory Body is composed of these three light bodies, spanning the supernal, spiritual and astral universes, and their heavens and worlds, and the Body of Emanation their appearance in this world, on earth. The Truth Body, this is the realization of the Wisdom of Ain, and conscious unification with the Messiah and the Infinite One, Yahweh Elohim.
Consider this. The body and the world in which it appears are inseparable from one another, they abide in oneness; and therefore, with the generation of the body of light on these various levels, there is the creation, generation, of new angels and new heavens, the expansion of the heavens. When this happens, so there is a greater influx of spiritual powers through the person, the incarnation, of the Anointed Tzaddik, and the world is blessed and uplifted to God.
In the Risen Messiah there is a new humanity, and new heaven and new earth, for in the Risen Messiah is the full generation and realization of the inmost light vesture, or body, formed of Supernal Glory and Light, the Names of God; this is the fullness of the Body of Glory, and therefore full Supernal Influx, the salvation of the world, the uplifting of the world in the Great Ascension. Hallelu Yah! Praise the Lord!
This is not a single action or event, though, but it is ongoing throughout the ages, from one generation to another with anointed tzaddikim of every level or grade, all laboring for a greater and greater Supernal Influx and for Tikkune Gadol, the great mending of all creation reaching into the World of the Sefirot, The Name.
This is what this invocation is my brother, a prayer-ceremony engaging in this Great Work, the action of a co-creator and co-redeemer engaging in a co-labor with Ruach Elohim, perfecting and completing creation as God wills it, all founded upon the realization of Supernal Adam, Supernal Humanity (Messiah).
Look and see, and acquire insight! Aside from having the capacity of Aliyat Neshamah through a directed force of will, force of desire, as with great tzaddikim, if and when an initiate takes up this invocation with full kavvanah and devekut, cleaving to the Shekinah of the Messiah and the Infinite One in faith and love, so the Spirit of God will move, the spirits of righteous ones and the angels will come, and something of this Great Work (Tikkune Gadol) will be accomplished through Divine Grace. Thus, putting on the Blessed Name, unifying oneself with the Blessed Name, and taking up this practice, something of this Divine Action will be accomplished through the power of God, El-Elohim.
In this, perhaps, you may also understand that this is the generation of the Great Palace of Light, in Mercy and Judgment, and Compassion, the full array of the Holy Shekinah and Kingdom of Heaven.
There is, of course, another way of this that I have taught, one that corresponds with the Gospel of the Second Coming and the ongoing Supernal Influx in these times, one revealed in radical soul ascents during a dance between life and death when the soul was resting in the Palace of the Messiah. It is the “revealed invocation of the sacred circle,” the secrets of which Enoch-Metatron was given to speak and reveal at that time, and that permission was given that it should be spoken and revealed here, in this world in these times.
This revealed invocation of the sacred circle, the teachings of which are discussed elsewhere, is an evolution of the invocation of the “six extremities” corresponding with the Body of Glory in the Second Coming of Messiah; hence, the full Body of Glory of the Second Adam, or the Great Seth in the Apocalypse, all as El Elyon has ordained.
Here it is given that I may share a practice with you, and you may take it up and contemplate your experience with it over time.
Abide in oneness with The Name, and cleave with passion, and set your thought upon Adam Kadmon, the Primordial One, and engage the invocation with the traditional permutations of the Name. When this is accomplished, pause and abide, as in the Work of Creation of the old heavens and earth, and the former spiritual humanity. Then, let it all dissolving into its essence, and merge with you, and you dissolve into your essence, and abide at-one with the Clear Light; from this, arise as the Great Glory of the Risen Messiah, and engage the revealed invocation of the sacred circle with the conscious intention of invoking the Apocalypse and the fruition of the Second Coming.
This is a “secret practice” of the Works of Creation in the mystery of the crucifixion and resurrection of the Messiah that was also spoken by Enoch-Metatron; contemplate this well, and understand!
In this practice be faithful in the first three of the Six Essential so that the full blessing of your Holy Tzaddik is with you, and abide in the remembrance of the anointing you have received of the Holy Light and Spirit of the Messiah, and so abide in the Sanctuary of Grace; if you do, Divine Grace will accomplish this spiritual work with, in and through you. Praise God!
This is enough for today.
Bless the Lord and bless the Name of the Lord! Baruch Ha-Shem! Praise God! Amen.
Ecclesia Pistis Sophia