143. Treasury of Wisdom: Quarry, Krater and Grail

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vicki milnark
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143. Treasury of Wisdom: Quarry, Krater and Grail

#1 Postby vicki milnark » Sun Sep 23, 2007 5:02 pm

Greetings!

I am wondering if anyone can comment about a possible relationship between the quarry, the krater and the Grail.

In section 143, The Bahir states, "The third one is the quarry of the Torah the treasury of Wisdom, the quarry of the 'spirit of God.'
This teaches us that God carved out all the letters of the Torah, engraved it with spirit, and with it made all Forms. This is the meaning of the verse (1 Samuel 2:2), 'There is no Rock (Tzur) like our God'--there is no Former (Tzayir) like our God."

In the commentary Kaplan says "Binah-Understanding is called the 'Treasury of Wisdom,' since without understanding, wisdom cannot be grasped." Kaplan also relates the spirit of God to the name, Elohim. Kaplan adds Elohim emanates Ruach-Spirit from Binah to Zer Anpin and states Binah is the idea of difference of forms and letters.

In The Hermetica by Copenhaver, there is mention of a krater or 'mixing bowl' (p. 131 and 134). With the krater are associations to baptism, a vessel for mixing wine and water, purification and initiation. This image is similar to a quarry because of the water element. It is related to Binah as the sea and Copenhaver's commentary on the krater that cites Proverbs 9:1-6 "for those who 'leave folly... seek wisdom, and improve understanding by knowledge,' in a context where Wisdom has "mingled her wine in a bowl,"... like a Gnostic bath (p. 134).

Other sources state there is a relationship between the krater and the Grail and that the krater is the mixing bowl of the Gods. Frankel, in The Gift of Kabbalah, gives another contemplation about the quarry/krater/Grail. She shows a diagram of a goblet, indicating mastery of the four lower sefirot and a readiness for the spiritual awakening of Tiferot.

Sophians believe Lady Mary of Magdal is known as the Grail.

Would the image of the quarry, krater or Grail be linked? Would these images indicate initiation and mastery of the four lower sefirot and a baptism into the Bride's service? I welcome any comments!

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The Crater, Quarry & Grail

#2 Postby Tau Malachi » Mon Sep 24, 2007 3:30 pm

Salutations in the Light of Imma, the Messiah and Shekinah of Messiah!

The Spirit of God hovering over the surface of the deep, Ruach Ha-Elohim, corresponds to Binah-Imma, the emanation of Hokmah-Abba, and the movement of Ruach Ha-Elohim is the generation of the Great Matrix of Creation; the Breath of God, which is the energy animating the Utterances, the force of intoning the Holy Letters upon which all is founded.

There is Ratzon – Will-Desire (Intention), and there is Mind, and there is Thought; then there is Speech and the Action that follows; what is meant by Breath or Spirit has its root in Ratzon, and arises as Mind, Thought, Speech and Action – Ratzon is Keter, Mind is Hokmah, Thought is Binah, Speech is the Six, and Action is Malkut.

Ratzon and Mind is Ruach Ha-Elohim in *repose*, and Thought, Speech and Action is Ruach Ha-Elohim in *motion* – Binah or Imma being the threshold of repose and movement, as is our holy neshamah, which attributed to her.

If we wish to understand the association of the quarry as Binah and the stones cut from the quarry as Zer Anpin (or Ben, the Son); it is a play on the word for stone, eben, which is the word for son, ben, with the addition of the letter Alef – curiously enough, Alef is the holy Mother Letter of air, wind, breath or spirit. (The foundation stone, of course, is Yesod, and in the Zohar there is much said about Yesod as the Stone and Tzaddik, the “Foundation of the World.”)

In relationship to the intonement of letters and words, breath and vocalization is very much like carving, the breath being carved and shaped into specifically sound-vibrations, or energy-intelligences, which is the energetic dimension within and behind all that appears; there is a play on this as well.

The quarry is Binah, and is the Upper Shekinah, the Supernal Shekinah, but the grail and the crater are Malkut, the Lower Shekinah; in a similar fashion, we may speak of Binah as a well and Malkut as the vessel drawing water from the well, though at times Malkut is called the well, as in Miriam’s Well that miraculously appeared for the children of Israel in the wilderness of the desert.

To the extent that the Upper and Lower Shekinah, or Binah and Malkut, are inseparable from one another, the quarry, crater and grail can be connected; yet, to the extend that they are distinct from one another, the subject of the quarry, and the subject of the crater and grail, are distinct from one another, speaking of different mysteries, or at least mysteries at different levels or gradations.

The Holy Grail is the vessel into which blood and water flows from the Body of Christ – that Divine Body may be understood as the Upper Sefirot, and the Holy Grail may be understood as Malkut; the Holy Bride, St. Mary Magdalene is a personification (partzuf) of Malkut, the Daughter (Nukva) and Bride (Kallah), and Yeshua is the personification of Zer Anpin, the Little Face or the Son (Ben).

All of this, of course, is the emanation of Binah-Imma, drawn from Binah-Imma…

The crater is very interesting, for it is a manifestation of Malkut at the level of Asiyah – the level of Asiyah is represented by celestial attributes and the elements, and a crater is caused by something falling from the realm of the celestial spheres to the earth, so that something of the Sefirot at the level of Asiyah is grounded in Malkut at the level of Asiyah, spiritually and mystically speaking.

There is something parallel to the Divine Incarnation in this, and the play of the Mother and Bride generating and receiving the Supernal Influx; but with a crater, of course, as something transpiring at the level of Asiyah, it would be a movement amidst the most restricted emanations, the impure emanations (klippot), according to the Kabbalah.

Nevertheless, one might ponder about a wonderworking or theurgical action taken up within a crater for the sake of drawing down the Supernal Influx – a holy rite within a sacred circle formed by the impact of a “celestial object,” as though formed by angels of heaven. Tau Elijah once spoke of craters as a special place of power in this way, just before leading several of us on a spiritual retreat to such a place for sacred ceremony – the ceremony took place on a new moon and proved to be quite an experience, a profound experience of the unification of heaven and earth.

This is a play under the dominion of Yahweh Elohim Tzavaot, Shaddai and Adonai, which are the four lower Sefirot at the level of Atzilut.

We may say something of Yahweh Elohim Tzavaot – these hosts of Yahweh Elohim are the tzaddikim and maggidim, disincarnate and incarnate, which is the company of the Holy Shekinah, the Holy Bride; hence the “Souls of Fire” attributed to Malkut at the level of Yetzirah.

As for the Holy Grail associated with the four lower Sefirot of Netzach, Hod, Yesod and Malkut, this is the actual Matrix of Creation as a vessel or vehicle – merkavah, of the Supernal Light-presence and Light-power; specifically the body of the Human One, who is the microcosm of the macrocosm, and the image and likeness of Yahweh Elohim. Of this image and likeness of the Human One, according to the Zohar, this image and likeness is only manifest in the union of male and female, groom and bride, Ben and Nukva-Kallah.

Of this holy union the masters of the tradition have said, “The Son becomes the Father and the Daughter becomes the Mother, and in their union the Father and Mother are unified.”

What might this have to do with a crater? When this union is made manifest there is an issuance of Supernal Influx, Supernal Mercy; at the level of Atzilut, it is an issuance of the Soul of the Messiah; at the level of Beriyah, it is an issuance of the emanations of the Great Maggid of Yahweh, Metatron; at the level of Yetzirah, it is as Jacob’s dream of a ladder between heaven and earth upon which maggidim ascend and descend; but at the level of Asiyah, this it be a celestial sign, as the holy star leading the magi to the Christ child, or a celestial object falling to earth, akin to what is said in the Book of Revelation.

With regards to “falling stars” in the Book of Revelation, and the craters they would leave in their aftermath, in Sophian tradition the Second Coming is called the “Reception of the Holy Bride,” so falling stars and their craters might be said to be a “sign of her coming.”

Celestial objects falling into planetary spheres is very interesting, for they can bear the organic molecules that might lead to the conception of life in a world, and even serve to help change the atmosphere to create the conditions in which life might spark and thrive; on the other hand, they can also be a dreadful and destructive force, annihilating life swiftly – they are rather like the proverbial two-edged sword that may “turn this way or that,” to mercy or judgment.

In this respect, they are much like a Supernal Influx, as indicated in Revelation, the experience of which depends upon the soul receiving it.

As it turns out, were it not for a great celestial object striking the earth a very long time ago, Homo sapiens would not have evolved on earth to attain dominion and the Divine Revelation would not have transpired with, in and through them; the flip side, of course, is that at any time such an object “falling from the heavens” could mark the end of our dominion, the End-of Days for us.

One of the cognomens for Binah is the End-Of-Days, drawn from the title of Binah in the Sefer Yetzirah as the Depth of End. (Perhaps in this we have joined the symbol of a crater to Binah-Imma.)

In the End-Of-Days may all be drawn up in the Great Resurrection and Ascension – all led in the Great Exodus by the Messiah and Shekinah of Messiah; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

vicki milnark
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143. Treasury of Wisdom: Quarry, Crater and Grail

#3 Postby vicki milnark » Thu Oct 04, 2007 5:33 am

Greetings and Salutations!

Thank you for thoughtful response and for introducing me to the Bahir from the recommended reading list on the home page. I am new to the Sophian circle, only locating your teachings in January, 2007. On the other hand, I have studied Kabbalah for about 10 years and my dreams for almost 20.

As I am studying the Bahir, the differences in gradation between the quarry, crater and Holy Grail are becoming more apparent, thanks to you. The crater is an image I dreamt about almost 20 years ago. The way I recall it is from painting the image as further contemplation. Describing the crater as a "play of the Mother and Bride generating and receiving the Supernal Inflx," although tainted by "impure emanations (klipot)," as an emanation of Binah-Imma and as a union of Binah and Hokmah flowing from Atzilut to Asiyah is marvelous to ponder. What is as awesome is the idea of this being a "celestial sign, as the holy star leading the magi to the Christ child" and the 'falling stars' leaving craters as their imprint perhaps announcing the 'Reception of the Holy Bride' as a 'sign of her coming'!

When you mention Yahweh Elohim Tzavaot, Shaddai and Adonai, the four lower Sefirot at the Atzilut level, are these "hosts" issued from Netzach and Hod as tzaddikim and maggidim? Or are they angels from the level of Yetzirah? Would the Holy Bride be a "Soul of Fire" or a Tzaddik because of her vow to incarnate in every generation until the second coming? In this sense, would St. Mary Magdalene signify the female element of the "Precious Stone" taken from the quarry as a Vessel able to hold the Light?

In the Bahir, there are many references to the Stone. The first reference is Stones of Bohu, or Bohu-Desolation, the restored Vessel representing peace and a complete understandable idea. Would the "Reception of the Holy Bride" be this empty Vessel, the "Throne of the Blessed Holy One" on the level of Yetzirah or Asiyah?

The "precious stone" is associated with the Shekinah revealed in the world on a level above Malkut, according to the Bahir. Am I understanding that when Malkut becomes a Kingship, the Stone becomes precious, like a diamond, recieving and reflecting all the other Sefirot when the Holy Bride is joined to the Living Yeshua? This is like a wedding ring!

I await the End-Of-Days, the precious stone, and the Great Ressurection and Ascension. Thank you again for sharing your wisdom!

Blessings and shalom!

Vicki Milnark

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Lord God of Spirits

#4 Postby Tau Malachi » Thu Oct 04, 2007 9:06 am

Greetings and blessings in the Light of the Messiah!

Yahweh Elohim Tzavaot may be translated as “Lord God of Hosts,” but also as “Lord God of Spirits” – thus Yahweh Tzavaot may mean “Lord of Spirits” and Elohim Tzavaot may mean “God of Spirits.” It is rather like saying “Lord God of sentient-beings,” for Tzavaot indicates all beings, visible and invisible, earthly and heavenly; by extension Yahweh Elohim Tzavaot could be said to mean “Lord God of Life.” Thus, Yahweh Elohim Tzavaot, Yahweh Tzavaot and Elohim Tzavaot can be used in a number of ways, indicating the mystery of “hosts” at various levels and of various kinds.

Frequently, as the Holy Sefirot at the level of Atzilut are the Divine Names, and at the level of Beriyah are Archangels, and at the level of Yetzirah are Orders of Angels, in speaking of Netzach and Hod as Yahweh Elohim Tzavaot we are indicating the Holy One emanating as archangels and orders of angels – the hosts of heaven. Yahweh Elohim indicates those hosts in peaceful emanation, Elohim Tzavaot indicates them in wrathful emanation, Yahweh Elohim Tzavaot in blissful emanation, or an emanation that joins the peaceful and wrathful; this corresponds to Mercy (the Right), Judgment (the Left) and Compassion (the Middle), respectively.

At the level of Asiyah the Holy Sefirot manifest as the celestial or planetary spheres and the elements – hence planetary intelligences and spirits, and elemental spirits; as the “celestial spheres” also indicate world-systems, such as the earth, they may also be the sentient beings in the worlds of sentient existence, thus beings-forces of heaven and earth.

Now the term “maggidim” indicates the “angels of God,” excluding angels of the demiurge and archons, and fallen angels, demons; it implies angels of the True Light in service to the Divine Will and Divine Kingdom, angels of enlightenment, including the archangels and orders of angels. This may also include certain tzaddikim who are “otherworldly,” “angelic,” as well as the Glory Body dimension of tzaddikim which often assumes an angelic appearance, or is called the “angel of the Tzaddik.”

With the term maggidim one remembers the legend of the perfect tzaddik, Enoch, being translated into the archangel or maggid, Metatron, in his ascension; likewise, one remembers the order of angels of Malkut, the Ashim – Souls of Fire, which on one hand are a choir of holy angels, but on the other hand are also souls of the faithful and elect, including the tzaddikim, who are on fire with the Spirit of Yahweh, the Holy Spirit.

The boundary between human and angel, or tzaddik and maggid, becomes blurred at times – but then the root for the word translated as “angel” means “messenger,” and both humans and angels are messengers of God; likewise, all beings are interdependent, interconnected, interpenetrating and interacting, existing with and in one another, and therefore the end of one and beginning of another is not so distinct or linear.

In this instance, yes, Yahweh Elohim Tzavaot indicates angels of Yetzirah, but also archangels of Beriyah – but in terms of these archangels and angels, they may include other divine and holy beings, for example the order of elohim includes enlightened gods and goddesses that serve El Elyon, God Most High, and the order of Serafim includes illumined dragons that serve El Elyon; all manner of greater and lesser divinities are included in the terms archangel and angel.

Now there is also another way Yahweh Tzavaot and Elohim Tzavaot are used in our Christian Kabbalah – Yahweh Tzavaot is used to indicate angels of our Heavenly Father, Sky Father, and Elohim Tzavaot is used to indicate angels of our Earthly Mother, Earth Mother; thus, Yahweh Elohim Tzavaot indicates the angels of our Heavenly Father and Earthly Mother all together.

As you can see, Yahweh Elohim Tzavaot indicates many different levels of divine and holy beings.

Likewise, the term “maggidim” is synonymous with the term “angel,” but indicates exclusively holy and divine angels, true angels of El Elyon, God Most High.

As for Magdalene, and whether she might be called a Soul of Fire or called a Holy Tzaddik, per how these terms are use in the tradition she could be called both a Soul of Fire and Holy Tzaddik.

If the Precious Stone or Wish Fulfilling Jewel is the Christ or Messiah, then yes, in the Sophian Gnostic tradition as the Shekinah Consort, the Holy Bride, Magdalene is the feminine aspect of the Messiah, called *Kallah Messiah*, the Anointed Bride.

In terms of her vow to continue to incarnate in woman’s form until the End-Of-Days, we can speak another mystery of Tzavaot, since we are on the subject. A series of incarnations of illumined or enlightened being – the generation of ruachot and nefeshim, are, themselves, as a host, Tzavaot, numerous emanations of that holy and divine being within the Entirety; to the extent that Yahweh Elohim indicates knowledge of God in Supernal or Messianic Consciousness, and Yahweh Elohim is an aspect of God with which we experience conscious union in Supernal or Messianic Consciousness, then the incarnations/emanations of illumined or enlightened being correspond to Yahweh Elohim Tzavaot.

Yahweh Elohim, of course, is Imma-Binah joined to Abba-Hokmah, and therefore is Da’at; this becomes Yahweh Elohim Tzavaot at the level of the Triad of Action in Atzilut, as the Holy One emanates as countless emanations of being-consciousness-force in what may be called a “quantum manifestation” of the One manifesting as the Many.

May we receive the blessing of Yahweh Elohim Tzavaot to entertain the Holy Communion of the Saints and Angels, the company of the Holy Bride; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

vicki milnark
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143. The Treasury of Wisdom: Quarry, Krater and Grail

#5 Postby vicki milnark » Tue Oct 09, 2007 4:13 am

Greetings!

Thank you for clarifying the differences of hosts between levels of sentient-beings, or Tzavaot, and how the emanations manifest when coupled with divine names. I had previously understood Elohim Tazavaot as Hod, translated as Gods of Armies and Netzach as Yahweh Tzavaot as Lord of Armies. The word,Tzavaot, then, mainly means hosts and is not limited to Hod or Netzach but extends to the supernals and higher levels of soul as well as the angels of our Earthly Mother and of the Holy Sefirot manifesting as celestial or planetary spheres perhaps leaving a krater in one's wake.

Earlier you mentioned going on a retreat in a krater. Does the Sophian Center offer retreats such as this?

Am I understanding correctly that the term, "tzaddik" means guide and teacher? It is difficult to grasp the differences between maggidim, tzaddikim and Ashim. They are all angels of God, not angels of ignorance or admixture, that are messengers, yes? A tzaddikim is a "righteous one," an adept or master who initiates. A tzaddikim can be incarnate or disincarnate. The maggidim, however, are the appearance of the glory body, an angelic, supernal likeness such as Metatron being the maggid for Enoch. Ashim, on the other hand, are souls of fire that are more related to Asiyah. Depending what the individual soul needs for development may determine what message or being-force that is necessary. Therefore the function and level these being-forces serving God and the liberation of souls may overlap? The word, angel, however, can stand as a messenger of hell and falsehood as well as of God and truth.

The Bahir can certainly stir many contemplations and understandings! I appreciate the blessing of your instruction; amen!

Tau Malachi
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The Play of Sefirot

#6 Postby Tau Malachi » Tue Oct 09, 2007 10:52 am

Salutations in the Light of the Cross!

Yes, another translation of Tzavaot may be “armies,” which alludes to the conflict of forces in the matrix of creation; hence, the armies of the Lord, the armies of God, which are divine forces that hold a balance against the admixed and dark forces of klippot (the impure emanations).

Yahweh Tzavaot and Elohim Tzavaot are, indeed, Netzach and Hod respectively – Dominion and Submission, or Victory and Splendor, at the level of Atzilut; however, the Sefirot exist in Sacred Unity and are completely interconnected and interdependent with one another, inseparable from one another, so that in an old traditional Kabbalistic prayer, the Prayer of Elijah, it is said, “…in as much as you are within them, whoever separates one from another of these ten Sefirot, it is considered as though they had effected a separation in you” (Siddur Tehillat Hashem with English translation, Minchah for Erev Shabbat, page 125).

Essentially, the Holy Sefirot are likened to a body and garments to which God is as the soul, and likewise, they are likened to qualities or attributes and powers of God, as though God is a person – thus they are not exactly so linear or separate as we might think, but they flow or emanate from one another, and flow or emanate with, in and through each other, completely interpenetrating and interacting with one another; any analogy for this that we might use can only be sorely limited, a partial truth at best.

The term “Supernal Sefirot” is not isolate to Keter-Hokmah-Binah. It is often used to indicate them, but all of the Holy Sefirot at the level of Atzilut (the Supernal World) are “Supernal.” Thus, this term may also be used to indicate the Ten Sefirot at the level of Atzilut. In other words, there is a Supernal Manifestation of all of the Sefirot, including the Sefirot of the Triad of Action and Malkut.

There is a glyph called the “Great Tree of Life,” which connects either four of five Tree of Life Glyphs together to show the interactions of the Sefirot as they flow out through the Olamot-Universes (dimensions); on this glyph we find that Hokmah-Binah are intimately connected with Netzach-Hod, Hokmah-Binah of one Olam emanating from Netzach-Hod in an Upper Olam – for example, Binah-Hokmah of Beriyah flow out of Netzach-Hod of Atzilut. In other words, the Hokmah-Binah of Beriyah flows out of Yahweh Elohim Tzavaot.

Netzach and Hod of Atzilut (Yahweh Elohim Tzavaot) represent the agency of God’s presence and power that generates the hosts of heaven and earth – all sentient beings, invisible and visible, of all kinds and at all levels of existence; hence all spirits and souls. A contemplation of this process of individuation at the level of Netzach and Hod is shared in Gnosis of the Cosmic Christ.

Yes, in our tradition, much like the Hassidic movement in Judaism, the term tzaddik indicates a spiritual teacher and guide, an spiritual adept or master, or a holy man or holy woman – a realized individual; it may be used indicate the outer teacher, the person who teaches and initiates us in the world, or the inner teacher, the Inner Self or Christ Self. Likewise, it may indicate an incarnate adept or master, or a disincarnate adept or master, as through dream and vision, as well as by other ways, we can experience contact with disincarnate tzaddikim, or tzaddikim of the past.

Thus, in the Christian Kabbalah, an apostle who actually bears something of the Shekinah of Messiah and the illumination and power of the Holy Spirit is called a tzaddik – a “righteous one” or “just one.”

The term *tzaddikim and maggidim* is something like the term “saints and angels” in exoteric forms of Christianity.

This is a beautiful term, however, for although most often applied to the spiritual teacher and guide, an adept or master of the tradition, it is not isolate to them – we all may live as a “righteous person” and may be a righteous one, tzaddik; indeed, that is our aim in the spiritual life and practice, to live as a holy tzaddik, for that is our true nature, our true humanity and the divinity within our humanity. Thus, a holy tzaddik is among the people and the people themselves are also tzaddikim – it is just that in some individuals there may be a greater actualization and realization of tzaddik in them.

Here is must also be said that a person can very well be a holy tzaddik and yet not take up that role outwardly, not serving outwardly as a spiritual teacher and guide, though inwardly and in secret, they may indeed serve as a holy tzaddik – so there are secret or hidden tzaddikim, and there are revealed tzaddikim.

The title Holy Tzaddik is also a cognomen of Yesod – an esoteric nickname; this is the Sefirah that receives the spiritual influx (shefa) of all of the Upper Sefirot and transmits it to Malkut; in the same way, a holy tzaddik receives the blessings or light-power of all of the Sefirot and the Divine Presence and transmits it to us and to the world, which serves to elevate our soul and the world, and facilitates our spiritual realization. Thus, the mention of tzaddik may also indicate the Sefirah Yesod in Kabbalistic writings.

Tzaddik is also called the Fifth Element – the *element of space* from which the other four elements arise, air, fire, water and earth; elsewhere in the forums I have shared teachings on the Holy Tzaddik as the Fifth Element – this naturally intersects with teachings of Yesod as the Holy Tzaddik.

I mention this because such terms in the Kabbalah often have many layers or dimensions of meaning – at the outset this can be a bit confusing, as in one teaching a term may be used in one context and in another teaching it may be used in a completely different context, then at other times it may be used in multiple contexts at one and the same time; the latter is often the case in teachings of the Holy Kabbalah, and certainly within mystical writings of Kabbalah like the Bahir and Zohar – Mekubalim or Kabbalists tend to think and communicate on multiple levels, or in a metadimensional way. Quite naturally, this tends to push the limits of our mental consciousness and intelligence, and it trains us to think in a similar way over time – contemplation in this way serves to expand our consciousness and generates higher states of consciousness, accessing the greater intelligence of our soul and the Divine Self.

Thus, answers as to the meaning of things in Kabbalah, as in other mystical traditions, is rarely so “black and white,” but rather more like a rainbow spectrum from outermost to inmost meaning, from the very exoteric (for everybody, obvious) to the very esoteric (for very few, subtle or secret).

Tzaddik is certainly a term that takes on layers of meaning in our Christian Kabbalah.

According to the Zohar, the “Holy Tzaddik is the Foundation of the World,” and likewise, according to Zohar, so long as a certain number of tzaddikim are in the world, the world is sustained and preserved by their prayers, meditations and sacred ceremonies; but if and when that number is diminished, the world would fall into darkness and pass into destruction.

*In Jewish Kabbalah the minimum number given is ten, in Christian Kabbalah it is twelve.

In the Christian Kabbalah, Yeshua Messiah is called the *Perfect Tzaddik*; in the Sophian Gnostic tradition this term is also applied to St. Mary Magdalene (Mirya Magdala) as the Divine Consort, for she is the personification of the Feminine Presence of the Messiah, the Anointed.

Regarding the term maggid – it may be used to indicate a very otherworldly tzaddik, such as a character like John the Baptist, or it may be used to indicate the appearance of a tzaddik in a Glory Body, which has an angelic quality and appearance, or it may be used to indicate an actual angel that is completely non-human; in every case, however, it indicates a messenger of the Divine, or conscious agent of the Divine, that bears significant divine power and that is especially holy, otherworldly, in their nature and way.

Here and there some tzaddikim have been called maggidim – but they are very rare and lofty souls; most often it is a term applied to holy angels of God.

Yes, indeed, there are “angels” of the demiurge and archons (admixed forces), and there are the “angels” who are the fallen ones (dark and hostile forces, demons); in the tradition, for example, Satan is an “angel,” as are his hosts – fallen angels, which become demons in Jewish, Christian and Islamic cosmologies.

Maggidim, however, is a term applied exclusively to holy angels of God, the True Light – the angels that serve the Supreme and Shekinah of the Supreme (El Elyon).

I’m happy you are enjoying the Bahir and being blessed by your study and contemplation of it – if we have an interest in a mystical tradition, such as Kabbalah, it is important that we study and contemplate the classical sacred writings or source-works, as much as more contemporary works and commentaries, for then we will be rooted in the actual spirituality and mysticism represented by the tradition, and gain some understanding of the actual context of the tradition. Such mystical writings are basically like the Holy Scriptures – an endless source of inspiration and illumination, writings that are inspired by the Holy Spirit. Thus, truly, there is light-power in them and through study and contemplation of them we receive something of that light-power, all according to our capacity to receive; even when we do not understand them completely we receive a blessing of light power from them. According to masters of the tradition, when we study and contemplate holy and sacred writings, especially mystical or esoteric ones, luminous spirits, tzaddikim and maggidim gather in the subtle dimension of our environment attracted by the divine radiance of the thoughts, emotions and images such study and contemplation invokes, and so we are blessed by them as well as the light-power flowing out of the holy and sacred text.

*The same is also said to be true whenever we entertain discourse or conversation about the mysteries of creation and God. After all, when a secret is spoken, it is only natural that everyone wants to draw close to listen and hear, and so be privy to the secret; in the same way, when the Holy Shekinah rests upon us, it is only natural that spirits that desire to be close to the Divine Presence will be attracted and draw near.

May the Divine Spirit inwardly illuminate us with Living Word and Wisdom, and so guide us in the Way, Truth and Life Divine; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Aj1

Re: 143. Treasury of Wisdom: Quarry, Krater and Grail

#7 Postby Aj1 » Thu Oct 20, 2016 3:50 am

Is the stone spoken of in revelation, quarried celestially or in some sense the fruit, end product of a disciples labour on earth. The pillars are they made of a similar stone, and can jewels also be found in this quarry. When Lucifer debuts metorically on earth via his lightening bolt...is that a way of saying he is in fact originating in aziluth...and the power he trails is capable of being turned to mercy. Everything serving gods plan.

Tau Malachi
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Re: 143. Treasury of Wisdom: Quarry, Krater and Grail

#8 Postby Tau Malachi » Thu Oct 20, 2016 8:49 am

Shalom,

A white stone as spoken of in revelation implies the realization of inner aspects of the soul and the soul's overarching mission through its incarnations, and likewise implies a generation of light-power, merit, through the embodiment of who and what we are in the Light Continuum. Our "true name" and "true image" corresponds with who and what we are in God, transcendent of who and what we are in ourselves.

As for Lucifer, understand that klippot, the archons and demons, reach into Beriyah and no further; there are no klippot in Atzilut, no dualism, no darkness, but rather it is the Realm of Yichud (Unity). The root of Lucifer, as well as other arch demons, is in Beriyah, the first dimension/universe of the Realm of Perud (Separation).

Blessings!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Aj1

Re: 143. Treasury of Wisdom: Quarry, Krater and Grail

#9 Postby Aj1 » Thu Oct 20, 2016 9:35 am

Thank you tau, I seem to have meteorites on the mind. Are all of our white stones...used to build some divine building.


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