Supernal Faith and the Holy Atik

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Supernal Faith and the Holy Atik

#1 Postby Mark Daniel » Sun Aug 20, 2017 8:16 am

Shalom my beloved community!

There is a beautiful teaching found in Rabbi Chaim Volozhin’s Nefesh HaTzimzum that I would like to share today, and hopefully it will act as a jumping off point to draw out more from recent teachings given on The Straight Path to God. The teaching concerns specifically the need for supernatural/supernal faith in order for great miracles such as the parting of the Red Sea to be made manifest.

Rabbi Volozhin writes,

“Therefore, at the time of the splitting of the Red Sea, God said to Moshe: ”Why do you cry our to Me? Tell the children of Israel to just go…”. Meaning that the matter is in their hands, so that if they will be at their peak force of faith and trust and will enter into and travel through the sea, without fear out of sheer strength of their trust that it will certainly split before them then this will cause a supernal arousal which will be drawn down and will perform the miracle and split the sea before them” (p.184).

How wonderful this direction is - to stop praying and to get moving!

I am taking so much from this short teaching. I am reminded that our hesitancy due to doubt restricts our power. That there is a time for prayer, and a time to give up praying, asking, inquiring, and just get to the work at hand in a fullness of faith - the faith that what has been given in this life is ours to do, and in that it is given there is no possibility of failure - even outward failures, when given, are deep lessons about who and what we are in God.

I am also reminded that while prayer is good, there is also the intention to draw so close to God that the prayer and the one who prays vanish completely - leaving only the divine action of the Holy One. Its there that I see this teaching and the heart essence teachings Tau has been giving collide - not just to pray to God, but to allow God in so fully that our prayers and actions are God praying to God for Gods sake! And this is the place of great miracles.

The Rabbi also shares a deep mystery in this chapter that I am hope may be opened further. In a particularly rich footnote he mentions that under normal circumstances prayers and actions only have an effect on Zer Anpin. But for great miracles to unfold, for there to be a supernal/supernatural movement like splitting the Red Sea, then a supernal/supernatural level of faith is needed which in turn not only arouses Zer Anpin but also Atik Yomin. Here that supernal faith is embodied and enacted when the Israelites stop praying to God for the miracle to occur, and instead step boldly and with full trust into the churning sea. The footnote continues, “It was only this action expressing their supernatural faith, being specifically a “matter which was in their hand,” which could result in a corresponding supernatural bestowal from the level of the Holy Atik to cause the splitting of the Red Sea” (footnote 244, p.185)

I feel there must be a deep resonance between this teaching and the Straight Path teachings currently being given. Something about our walking with and as God that has to do with our capacity to draw down influxes from Atik Yomin. Can anything more be shared about this teaching on ordinary prayers and actions arousing Zer Anpin and supernatural actions arousing Atik Yomin?

Given the teaching that the soul of Messiah is drawn from Atik Yomin, I cannot help but feel that this mystery holds deep significance in our Christian Kabbalah.

With great thanks, and more and more faith!

My love to you all.

Mark Daniel-

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Re: Supernal Faith and the Holy Atik

#2 Postby Tau Malachi » Thu Aug 24, 2017 10:05 am

Greetings and blessings in the Holy Light of the Messiah!

You have shared a deep and wonderful teaching dear brother, along with a number of luminous insights. This stirs my heart and soul, and provokes contemplation of these secret mysteries, secrets of the Messiah - the Anointing, indeed! When power is given into our hands so we have received an ‘anointing to act,’ to embody and make manifest the corresponding aspect of the Divine Presence and Power, the Holy Shekinah, and if and when there is an anointing with ‘Supernal Faith’ - the upper or interior Shekinah (Binah), the Holy Shekinah manifests with, in and through us in full, and manifests as us; hence, we are complete, perfect, abiding in oneness with the Holy Shekinah of the Infinite and Eternal One. If and when a soul abides in complete oneness with the Holy Shekinah, and the exterior and interior Shekinah is unified in them, whatever they intend, whatever they envision and speak, will manifest, will come to pass, just as they intend, just as they envision and speak it into being. In this state of complete oneness, unified with the Holy One and Shekinah, a soul is able to manifest ‘something from nothing,’ yesh me ain, just as the Holy One manifests the great matrix of creation something from nothing. Understand, in complete oneness with the Holy One and Shekinah a soul becomes the direct manifestation, emanation, of the Holy Shekinah, and it is the Holy One that acts with, in and through them, and as them. This is the way of prophets and apostles of God - great tzaddikim, with whom we experience and witness great wonders, great miracles, the power of Shaddai, ‘the Almighty.’

‘Supernal Faith,’ this is the faith arising in oneness which corresponds with the knowledge of the Holy One (Da’at of Atzilut) - literally knowing as the Holy One in the eternal realm, the Pleroma of Light, and so it is called ‘primordial confidence’ and ‘supernal certainty’; hence, something much more that what is typically conceived as “faith.”

Thus there is the manifestation of faith in twoness - blindness, ‘believing,’ and the manifestation of faith in oneness - seeing, ‘knowing’; the former is immature or weak faith, the later is mature or strong faith, the ‘faith that moves mountains.’

As is known, concerning prophecy, it is said that there are ‘sixty grades of prophecy’ in the hazy mirror and clear mirror, and so it is with regards to faith, there are many grades of faith from “blind” to “seeing.” According to the masters of the tradition there are seventy grades of faith, emunah, and the inmost grades correspond with Emunah Elyon, ‘Supernal Faith’ - ‘Supreme Faith.’ What is ‘Supreme Faith,’ it is the faith of heaven and God corresponding with El Elyon, Eheieh. If and when a soul is able through grace to reach oneness with the soul and essence of the Holy One - complete oneness, perfect devekut, their mind, heart and body become as the mind, heart and body of the Holy One (Eheieh, Yahweh, Adonai), and the power of this faith of the Holy One is in them, the entire company of heaven and the Shekinah moves in harmony with them, just as with the the Holy One, the Supreme.

Now prayers ‘ascend’ according to the faith of the one who prays, or those who pray, and corresponding with faith, or the ‘single mind’ of prayers in faith, is the concentration (kavvanah) and cleaving (devekut) in prayer; the greater the faith, the greater the concentration and cleaving, and the greater the concentration and cleaving, the greater the nearness, oneness, of the soul with God, and therefore the greater the power of prayer and invocation, the ‘higher prayers ascend’ and the ‘swifter prayers are answered.’

Generally speaking, among the faithful prayers are spoken in twoness, and corresponding grades of nearness, and so they ascend and reach into the world of angels and the heavens - Zer Anpin, and there is an invocation of Simple Mercy, measured blessings, and in many cases these prayer may or may not be answered. Among the spiritual prayers are spoken in oneness, various gradations of unification, and they may ascend and reach the Throne of Glory and even beyond, and these prayers are swiftly answered, always answered, and whatever is asked is given, is done - the fullness of Simple Mercy, measured blessings. In oneness, though, it may come to pass that God prays to God, invoking Abundant Mercy, Supernal Grace, unmeasured blessings, corresponding with abundant blessings and great wonders.

Understand, prayers reaching into Zer Anpin, the answer to prayers, the blessings and wonders that may transpire, are ‘something from something’ yesh me yesh, shifting, transforming the matrix of spiritual forces within and behind what’s transpiring; but prayers reaching into Arik Anpin, or into Atik Yomin, the blessings and wonders that transpire are ‘something from nothing,’ yesh me ain, invoking a radical influx of the Supernals that, in effect, negates the laws of the natural order and what’s transpiring, unweaving and reweaving, as it were, the matrix of spiritual forces within and behind what’s transpiring, hence the manifestation of great and radical wonders that truly may be called “supernatural.”

Now in the teaching that has been cited from Nefesh Ha-Tzimtzum there is another teaching concerning prayer that it is given for us to share, one that runs very deep into the way of prayer as taught in the Holy Kabbalah, one that extends upon what we have already shared here. As we know, through knowledge of the Names of God prayer is empowered and consciously directed, reaching into the proper ‘place,’ Sefirah, and so is able draw in the influx of spiritual power corresponding with the intention, desire, of the prayer. Thus, having knowledge of the Names, knowledge of the correspondences of the Sefirot, we are taught in prayer to invoke the Names of God, as well as the archangels and angels, corresponding the intention, the desire, the need being expressed in prayer. According to the masters of the tradition, according to the Holy Kabbalah, when invoking a Name, a Sefirah in prayer, the completion and perfection of prayer is when it is uplifted to Yod of the Great Name, which is to say uplifted to Eheieh and Ain Sof (One-Without-End).

Understand, the ultimate fulfillment of prayer, invocation, comes from Keter - Eheieh, Ain Sof, the highest, inmost source, which is called Makor Ha-Ratzon, ‘Source of Desire.’ If and when a soul ascends in prayer to Eheieh and Ain Sof, or Keter, they invoke the Names in completion, perfection, and their prayer, invocation, may bring about a movement yesh me ain, something from nothing. At times, first various Names of God may be invoked and then there may be an ascent, a reaching, to Eheieh, but at other times first there is an ascent, reaching to Eheieh and then there is the invoking of specific Names corresponding with the intention, desire, in prayer. This is akin at the outset of prayer to praying to enter into Ruach Ha-Kodesh versus praying from Ruach Ha-Kodesh from the very beginning.

What does reaching Eheieh or Ain Sof (Keter) mean? As is known, hitbodedut corresponds with heartfelt prayers, prayers with full kavvanah and devekut, and it also corresponds with deep meditation, self-seclusion, self-nullification, in silence, the resting of the soul, the mind, in its intrinsic foundation and source, Ain, Ain Sof. Thus, engaging in heartfelt prayers we then meditate uplifting the Names invoked, uplifting the prayers, to Eheieh, Ain Sof, waiting upon the influx, the movement of the Holy Spirit; alternatively, abiding in meditation, arising from meditation heartfelt prayers are offered, the corresponding Names are invoked, and it is a spontaneous movement of the Spirit of God. To pray ‘hard,’ to pray ‘deep,’ to have ‘powerful prayers,’ corresponds with with prayer joined with meditation - deep meditation being ‘deep prayer.’ Such prayers reach into Keter, Arik Anpin (Big Face), and potentially even into Atik Yomin (Ancient of Days).

Understand, prayer without meditation is partial and incomplete, though indeed faithful prayers apart from meditation may reach into Zer Anpin through the mercy and grace of the Holy One in the Messiah; but when joined with meditation prayers may reach beyond Zer Anpin into Arik Anpin, even into Atik Yomin, and such prayers are whole and complete - the prayers of ‘perfect ones,’ those with perfect devekut; hence, prayers in oneness, or conscious union.

There is no doubt more that may be said concerning this deep and secret mystery, and various mysteries associated with it, but this seems enough for the moment; here I will pause and abide, waiting upon the Holy Spirit.

May many souls be uplifted to ‘stand’ on Yahweh this day and reach Eheieh and so catch the ‘ear of heaven’ as they pray! Amen.

Shalom Aleichem!
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Of David's Dissolution. A Psalm.

#3 Postby Elder Gideon » Sat Aug 26, 2017 9:19 am

Shalom Tau Malachi and Brother Mark!

At times, first various Names of God may be invoked and then there may be an ascent, a reaching, to Eheieh, but at other times first there is an ascent, reaching to Eheieh and then there is the invoking of specific Names corresponding with the intention, desire, in prayer. This is akin at the outset of prayer to praying to enter into Ruach Ha-Kodesh versus praying from Ruach Ha-Kodesh from the very beginning.

Praise the One for these most luminous, helpful teachings on prayer and nearness. I am most grateful they are here for the benefit and empowerment of all.

Tau, where you taught at the outset of prayer to praying to enter into Ruach Ha-Kodesh versus praying from Ruach Ha-Kodesh from the very beginning reminded me of a mystery we'll see repeated often in Zohar, how Psalms will indicate this very process. A Psalm of David is his praying to enter into Ruach Ha Kodesh; Of David. A Psalm, is his praying from Ruach Ha-Kodesh from the beginning. The radical character of Psalms 24, 40, 68, 101, 109, 110, and 139—seven in all—are among the most visionary, non-dual, and prophetic.

This startles me. One would think that the loftiest prayers in Psalm would be indicated by the prayer, by the psalm itself: A Psalm of David. But the opposite is true. Our mnemonic here is the one praying: Of David. A Psalm. The subtlety I've never heard of this mystery until your post is the irony of how the deeper reality of hitbodedut also corresponds with deep meditation, self-seclusion, self-nullification, in silence, the resting of the soul, the mind, in its intrinsic foundation and source, Ain, Ain Sof. One might assume such a state arises as the Psalm itself. But the nuance is that it is "David" who's nullified. Of David. A Psalm is nullification.

This transmits a whole new understanding of hitbodedut in 1 Corinthians 13:12. Rather than some kind of sentimentalizing egotism of union with God, face-to-face now actually means self-nullification: For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known. A mirror in the context of this teaching now feels like 'heartfelt prayers', while meditating 'face-to-face' is self-nullification.

I praise the One for this transmission. You've presented the most essential key by which all needs and healing in mind, soul, and even body have their resolution and fulfillment. Praise the One for living wisdom!

Gratefully,

Elder Gideon

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Re: Supernal Faith and the Holy Atik

#4 Postby Tau Malachi » Sat Aug 26, 2017 4:26 pm

Greetings and blessings in the Holy Light of the Messiah!

Yes, indeed, I did allude to the teaching concerning “Of David, A Psalm” and “A Psalm of David” as is taught in the Zohar, and as discussed by many great mekubalim - masters of the Holy Kabbalah; but if you consider it, “Of David, A Psalm,” is striking, even astonishing! If in self-annihilation, why “of David”? Where is “David” then? Do you hear this, do you feel this? What does this say, what does this mean, “of David”?

There is much that can be said of this. First, understand, according to the Judaic Kabbalah King David was the ‘chariot’ of Malkut, Shekinah, just as Abraham. Isaac, Jacob and Joseph were the ‘chariots’ of Hesed, Gevurah, Tiferet and Yesod, respectively; so, “of David,” of Malkut, of Shekinah. The meaning of this, however, runs very deep, for this is speaking of something more the the man David who was king of Israel once upon a time.

Listen and hear, and understand! When we pray deep, when we meditate deep, who and what we are in ourselves is brought into cessation, the little self, the ego, is nullified, but then who and what we most truly are, who we are in the Holy One, may shine through, may be recognized and realized, and so take up our person and life, and transform our person and life. Who we are in ourselves, this is nefesh and ruach, who we are in the Holy One, this is neshamah, and the essence of neshamah - hayyah and yechidah. “Of David, A Psalm,” a movement of Ruach Ha-Kodesh, indeed, a manifestation of something of neshamah and the essence of neshamah of King David; hence, “of David” truly! Do you understand?

As we know, in our spiritual essence we are the Holy One and the Holy One is us - not in our ego, but in our spiritual essence. If and when we ascend and reach Eheieh, Ain Sof, and there is complete self-nullification, complete unification with the Holy One, then our person, our life, is taken up by the Spirit of God (Ruach Elohim) and becomes the manifestation of the Holy Shekinah - thought, speech and action flow from the Holy Shekinah, the Holy Spirit, and needless to say there is great knowledge of God and power in this - the power of the Almighty, Shaddai, and the hosts of heaven, Tzavaot.

This is the play of ‘Supernal Faith.’ Do you understand?

There is an inner teaching, the revelation of a secret mystery of the Holy Merkavah, Holy Chariot, that it is given for me to share for the sake of those with understanding, those having knowledge from deep meditation, intimate communion.

There is a teaching in the Kabbalah concerning ‘riders of the chariot’ that says “first they must descend, then they ascend.” This has been discussed previously in a veiled way, but it is given that we might speak of it now in a straightforward way.

Understand, to sons and daughters of the prophets - to aspirants and disciples in the way of the prophets, teachings are given on the formation of a ‘chariot,’ merkavah, for an ascent of the soul, for a movement into hitbodedut - deep meditation, and these practices are as prayers to enter into Ruach Ha-Kodesh, or the state of prophecy. Such practices are good and are very powerful, and they may lead to the experience of the Holy Merkavah, Holy Chariot, but they are not the formation of the true Holy Merkavah, Holy Chariot, in and of themselves.

It is written in the Holy Gospel, “No one has ascended into heaven except the one who descended from heaven, the Son of the Human One” (John 3:13). Understand this, and take this to heart!

The true Holy Merkavah, Holy Chariot, is formed from the deepest state of hitbodedut - the deepest state of meditation, reaching into Eheieh, Ain Sof; arising in this unity, oneness, the Holy Merkavah forms naturally and spontaneously, or from ‘silent volition,’ and ‘riding in it’ there is a ‘descent’ therefore, focusing, channeling, the radiance of the Supernal Crown and all of the Sefirot into heaven and earth - this world, and then the soul, the ‘rider,’ ascends, returning to ‘The Place,’ the Infinite and Eternal One; hence, the movement of prophecy, or the movement of of the speaking of the Living Word in the Living Presence - in oneness, unity.

Such a holy and enlightened one - true tzaddik, is a ‘rider in the chariot,’ and is a ‘chariot’ of the Holy One and Shekinah, or is a ‘chariot’ of the Sefirot from which the root of their soul emanates; hence, they embodied who they are in the Holy One, the Light Continuum.

This, of course, has a deep correspondence with the generation of the Threefold Body - it occurs in the very same way, though the formation of the Holy Merkavah may occur before the full generation of the Threefold Body - the realization of Messiah, Melchizedek; hence the distinction of prophets and apostles in the Christian Kabbalah.

Here it is given that I pause and say no more - mere hints are enough for those who understand; we shall wait and see what transpires, if and when the Spirit moves, as we hold this contemplation together in the Blessed Name.

May the Anointing (Messiah) pour out upon many living spirits and souls this day and may many be uplifted in return to be One! Amen.

Yeshua Shalom!
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Re: Supernal Faith and the Holy Atik

#5 Postby Mark Daniel » Mon Aug 28, 2017 7:58 am

Shalom dear friends!

Praise God indeed for living wisdom! And for Tzaddik and Community!

This line of inquiry is lighting me up!

Tau, above you mention the mystery of Atik Yomin as Keter of Keter of Atzilut and as Malkut of Malkut of Adam Kadmon. This reminds me of a teaching by the Arizal (in Palace of Adam Kadmon), about when the Messiah’s feet step upon the Mountain of Olives that the moon will shine like the sun, and the sun will shine seven times brighter. He goes on to say that this influx is the seven sephirot of construction of Malkut of Asiah coming to resemble, through the Messiah, the seven sephirot of construction of Malkut of Adam Kadmon - and so the supernal Light within Keter of Keter of Atzilut comes to shine through here in our world. How miraculous! How wonderful!

This small swirl of ideas leads me this morning to wonder if there isn't an important connection between our conversation here, the movement of the Messiah drawing down something of Atik Yomin into our world, and our teachings on the Beatitudes - which are specifically the offerings given by Yeshua Messiah when he stepped on the Mountain of Olives.

Taking this insight into prayer I couldn’t help but see the eight Beatitudes as progressive steps inward and upward, through the interior stars and sephirot of construction, culminating in an experience of Ain. The Beatitudes then representing a radical path of progressive self-nullification in just the ways that we have been speaking here. And perhaps then they are also a teaching on how one becomes the Merkavah of the Holy One - a path of self-nullification that allows the rider to descend and move, act and speak in the world.

The last two Beatitudes differ from the first eight insofar as they are affirmations: ‘You are the salt of the Earth!; You are the Light of the World!’. In line with what has been revealed above it seems intuitive to propose that these two might be considered not as a means of ascension to Ain or as a way into the Holy Spirit, but instead perhaps might be thought of as being spoken by Ain and from within the Holy Spirit. If I am on the right track, then the Beatitudes become a practice of running and returning in deep prayer just in the ways that have been revealed above.

Is there any more that might be shared here about the Beatitudes as a teaching on becoming the Merkavah in the way we have been discussing above? And, again if I am on the right track, can anything more be said about the power of the last two Beatitudes attributed to Hokma and Keter if they spoken from the position of Ain?

Blessings and Love to you all my beautiful friends.

Mark Daniel-
Last edited by Mark Daniel on Mon Aug 28, 2017 12:35 pm, edited 1 time in total.

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Re: Supernal Faith and the Holy Atik

#6 Postby Tau Malachi » Mon Aug 28, 2017 11:05 am

Greetings and blessings in the Holy light of the Messiah!

First a point of clarification. Arik Anpin corresponds with Keter of Atzilut, specifically the interiors of Keter of Atzilut, the ten Sefirot within Keter; Atik Yomin corresponds with Keter of Keter of Atzilut, specifically the interiors of Keter of Keter, the ten Sefirot of Keter of Keter. Thus, Atik Yomin corresponds with the inmost aspect of Arik Anpin, and according to masters of the tradition Atik Yomin is the interface between Atzilut and Adam Kadmon.

There is the outer teaching of the Arizal that connects the various Olamot Malkut to Keter forming the Great Tree in this way, but there is the inner teaching of the Arizal through delightful hints that suggests a more dynamic overlapping intersection of the Olamot to form the Great Tree. In this inner teaching the Olamot interconnect through the lower and upper great triangles formed in the common glyph, and it is interesting to note that in this way the Keter of a lower, exterior Olam corresponds with the Tiferet of a higher, interior Olam. In that we are taught that the Messiah emanates from Atik Yomin within Arik Anpin, and likewise that Tiferet is the Sefirah that corresponds with the Messiah, so there is a veiled suggestion of the Messiah emanating from Tiferet of Adam Kadmon through Atik Yomin. For those with understanding, if the good grace of the Most High (Elyon) is with them, contemplating this may lead to grand insights and illuminations, and perhaps knowledge of something of the secret of secrets.

If I were to consider the Beatitudes in this contemplation, the two affirmations, revelations, “you are the light of the world” and “you are the salt of the earth,” or the “wisdom, fulfillment, of the earth,” these sayings correspond with the essence of neshamah - yechidah and hayyah, respectively; hence, our unique, spiritual essence, and its radiant power, our living essence, and as we know, in our spiritual essence we are inseparable from the Supernal One, the Holy One is us and we are the Holy One. Therefore these two affirmations, revelations, correspond with who and what we are in the Infinite and Eternal, and are connected with the teaching given previously concerning “Of David.”

In heart essence teachings of the Straight Path there are special teachings given concerning the Beatitudes as the way of reaching, realizing, conscious union or oneness, but that amounts to an entire branch of the teachings in and of themselves which may go beyond the scope of our present contemplation, or that might distract from a deeper consideration of the revelation of deep secrets that has been given. I can say this, however, that if we consider the Beatitudes and teachings of the Straight Path there is great wisdom of oneness, no-thingness, in the Beatitudes. You see, in the experience of union with the the Holy One - oneness, everything is included in the oneness, and in everything there is something of the Holy One and everything is in the Holy One, and therefore there is something good, there is a blessing to be drawn from within everything, even from those things, of those circumstance, that we might be inclined to consider “not good” and wish to avoid. Further, there is the suggestion that Reality as It Is corresponds with a manifestation of God as God Is; through seeing, hearing and feeling Reality as It Is, aware of the Holy Shekinah manifest as what’s happening, so we may acquire knowledge of God as God Is - knowledge of the Supernal One.

We can say this of the Sermon on the Mount, especially as it is given in the Gospel of St. Matthew, it is a sermon given from the Wisdom of Ain - the direct experience of no-thingness, oneness, and it corresponds with instructions for the realization of the Wisdom of Ain, for the full enlightenment and liberation of the soul, the realization of Messianic Consciousness, or God Consciousness, certainly so!

At times Christian Midrashim do state that this great sermon was given on the Mount of Olives, though at times another mount is cited as the place of this proclamation of enlightenment, oneness with God. If we were to consider the teaching of the Arizal of the revelation of the Messiah on the Mount of Olives, however, our attention would turn to the stories of the revelation, appearance, of the Risen Messiah on the Mount of Olives as given in esoteric and oral gospels, such as the gospel that has come to be entitled “Pistis Sophia.” The revelation on the Mount of Olives as recounted in that Gnostic gospel directly intersects with the revelation of secret teachings that has arisen in our present contemplation, for in it we are taught of the Risen Messiah appearing in “three light vestures” and then “putting the appearance of Jesus back on” for the sake of his disciples so as not to overwhelm them or bring about the End-Of-Days prematurely. Understand, in the Christian Kabbalah, in the Holy Gospel, the true Holy Merkavah, Holy Chariot, is the Human Being of Light - the Human One in conscious union with the Infinite and Eternal; and specifically, the generation of the Holy Merkavah is the generation of “three light vestures,” or rather the threefold body of Melchizedek that naturally and spontaneously arises from supernal self-realization, the realization of primordial enlightenment - Wisdom of Ain, or Ain Sof.

The Straight Path, of course, corresponds with teachings arising from this realization and therefore leading to this realization of no-thingness, oneness, and what has been called ‘Non-Dual Gnostic Awareness,’ or the ‘Perfect Thunder Intelligence.’

Here we may say that the Arizal was speaking of the revelation of the Risen Messiah, and more so the Second Coming of the Messiah - this realization, enlightenment, transpiring not just in one individual, but many individuals, as stated by the prophets who spoke of the eventual coming of the Messiah in ancient times, that many would embody the Divine Presence, the Holy Spirit, in full and have direct knowledge of the Lord (Yahweh).

These are a few thoughts arising in contemplation this morning.

I pray that many in this generation might realize the Messiah, the Anointing with the Perfect Light and Spirit, and so have knowledge of Adonai Yahweh, Eheieh! Amen.

Yeshua Shalom!
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Tzavaot and Shaddai

#7 Postby Elder Gideon » Sat Sep 02, 2017 8:57 am

Shalom Tau!

As we know, in our spiritual essence we are the Holy One and the Holy One is us - not in our ego, but in our spiritual essence. If and when we ascend and reach Eheieh, Ain Sof, and there is complete self-nullification, complete unification with the Holy One, then our person, our life, is taken up by the Spirit of God (Ruach Elohim) and becomes the manifestation of the Holy Shekinah - thought, speech and action flow from the Holy Shekinah, the Holy Spirit, and needless to say there is great knowledge of God and power in this - the power of the Almighty, Shaddai, and the hosts of heaven, Tzavaot

Your teachings here continue to astonish and expand my understanding of merkavah mysticism, particularly as it applies in spectacular examples in scripture. We've established the distinctions of the worship The One by hosts in Isaiah 6 and Apocalypse 4 in a thread called Prophetic Meditation. There, you essentialized this contrast by saying Both of these navim, prophets, gaze into the clear mirror of prophecy and both experience a lofty gradation of Ruach Ha-Kodesh, but the prophecy of St. John, the Beloved, is of a higher or inner grade then that of Isaiah, clearly so. First, Yahweh Elohim Shaddai indicates Habad, Hokmah, Binah, Da’at, as you have mentioned, versus Yahweh Tzavaot, which corresponds with Netzach. Second, Isaiah gazes from outside, in the exterior presence, while John is invited and uplifted into the interior presence, gazing from within. Third, Isaiah sees the image of Yahweh upon the throne, but John sees the image of Yahweh upon the throne and also beholds the Lamb of God, the Messiah. I quote this to underline that Isaiah experienced merkavah in realms, worlds, and universes of tzavaot ; St. John experienced merkavah in pure light realm palaces of the Risen Savior: Shaddai. Praise the Sun of God.

This was taught many years ago. Many of your prophetic experiences in and out of the body have brought even more intense detail, such as the Revealed Directions of the Sacred Circle, which anchors a mystery of Supernal Malkut with the Divine Name YHVH Elohim Shaddai. Not long after this transmission, you shared further dimensions of this in your prophetic experiences Tzavaot Within Shaddai. It is given that we can share a mystery concerning Shaddai as the “structure being built.” Perhaps you may recalled the teaching about the Body of Glory of the holy and enlightened ones, that not only is the Body of Glory their appearance in realms, worlds and universes within astral, spiritual and supernal dimensions, or in the heavens, but it is also the emanation of pure light realms, or pure light palaces within them, which are inseparable from their light body appearing in them. They emanate these pure light realms as sanctuaries for spirits and souls in the in-betweens in order to facilitate their enlightenment and uplift them in the Great Ascension. On an inner level, Shaddai as the “structure” is this generation of the Body of Glory of the tzaddikim and maggidim, and so corresponds with the Body of Glory generated by Tzaddikim and Communities receiving the Supernal Influx, the Anointing; hence, the “structure” is the Glory Body of Anointed Community, and the unification of Shaddai and Adonai corresponds with the Body of Pure Emanation, or embodiment in This World. By Shaddai, you've often taught that this is the embodiment of the knowledge and power of all tzavaot.

With these contexts sketched, I hoped to return in this current thread begun by Brother Mark to ask more about faith and heartfelt prayers as those mediated by tzavaot compared with oneness prayers mediated by Messiah. This gets intricate when we remember how Zer Anpin presides over the world of angels from a supernal root. As your response to Brother Mark suggests, "Messiah" is so much more than six sefirot, but emanates, as you've just described, through many overlapping, interconnecting sefirot reaching all the way into Adam Kadmon. These inmost sefirot are certainly what is meant by praying in oneness. However, worlds of tzavaot are what is meant by praying in twoness, being more conscious and beneficial for most souls. What more can we draw out of this dynamism of faith and Supernal Faith between these respective grades of tzavaot and Shaddai?

Gratefully,

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Re: Supernal Faith and the Holy Atik

#8 Postby Tau Malachi » Tue Sep 05, 2017 9:44 am

Grace and peace to you in the Holy Light of the Messiah - the Anointing!

Zer Anpin is, indeed, the source of issuance of the world of angels, for the three lower, exterior Sefirot of the Six correspond with the Name of Yahweh Elohim Tzavaot - ‘Lord God of Hosts; hence the divine actions of the Infinite One through angels. Zer Anpin is also called Adam Elyon - Supernal Human, and in this you may understand an intimate connection between angels and human beings, specifically spiritual humanity, and the righteous ones, the perfect ones, the holy and enlightened ones, appearing among humankind.

As we know, Adonai Yeshua teaches that the souls of the righteous in heaven resemble angels, and as we know the great angel guiding the soul of St. John in Revelation said to the holy apostle that they were “brothers,” siblings, and would not allow the apostle to bow down before him. Likewise, as is known, when the prophet Enoch was taken up in divine rapture, the ascension, he was translated into the archangel Metatron, and was exalted above all angels, even the hidden supernal angels, supernal princes (sarim).

For a time human beings are created “a little lower than angels,” but receiving the Messiah - the Anointing, and realizing their innate unity with the Supernal One (Eheieh, Elyon), they are exalted and uplifted beyond the angels, resembling supernal beings, the ‘immortals.’

Remember, the Holy Merkavah, the Holy Chariot, is composed of angels, and as has been taught there is the formation of the Merkavah among sons and daughters of the prophets for the sake of ascent, or to enter into deep meditation, from a state of separation, twoness; and then there is the formation of the true and supernal Holy Merkavah, Holy Chariot, from a ‘place of ascension,’ from the depths of meditation, from no-thingness, oneness, then descending to extend blessings, and bring prophecy and revelation. In the formation of the Merkavah in separation, in twoness, angels help to uplift the prayers and souls of the initiates, but in the formation of the Holy Merkavah in oneness, angels extend the light and blessings radiating from the holy and enlightened soul unified with the Supernal One, and it is as though the angels emanate from that Holy Tzaddik - that prophet or apostle of God.

Something similar happens in prayer, in general, when offered in a state of separation, twoness, there is Tzavaot, when offered in a state of unification, oneness, there is Shaddai.

Understand, if a faithful or spiritual person prays with true devotion - faith and love, and inwardly they cleave to the Messiah and Holy One, angels will come to them and uplift their prayers, and their prayers will be heard and answered, all as the Supernal One wills, all as is good and true. If they pray and meditate each day, angels will come and go from them, ministering to them and walking with them, and so the Messiah and Holy One will be with them, the good company of the Holy Shekinah as Adonai and Tzavaot. If and when a spiritual person reaches, realizes, unification, oneness, and they pray and meditate in conscious unification with the Messiah and Holy One, understand unification with the Messiah and Holy One is also unification with heaven and the angels, and as such they abide in oneness with the Shekinah of the Messiah and company of heaven, the full power of the kingdom of heaven, the Messiah and Holy Spirit, becoming manifest as they intend it, according to their thoughts and words in that moment. In this the good company of the Holy Shekinah is manifest as Yahweh (Yeshua) and Shaddai; hence, the Shin added to Yahweh in the Blessed Name of Yeshua indicating the power of Shaddai, the Almighty.

In effect, a soul praying, meditating, in conscious union, oneness, becomes manifest as the One Soul - Adam Elyon, Supernal Human Being, and they may reach into Arik Anpin, even into Atik Yomin, such is the spiritual power of ‘Supernal Faith,’ or faith and knowledge in conscious union, oneness, with the Holy One and Shekinah.

There is a very curious experience we may have if ever we are blessed to encounter a Holy Tzaddik that has reached to Eheieh, conscious union with the Supernal One. In prayer and worship with them we may perceive that not only do angels swiftly come when they invoke them, but that angels emanate from them as they pray and worship - we may see a twofold action of angels coming to them from beyond and emanating from within them at the same time.

This, of course, relates directly to the revelation of the “three light-vestures” of the Risen Messiah on the Mount of Olives; properly stated those light vestures correspond with the Body of Glory that arises from the Body of Truth, supernal, spiritual and astral glory. The appearance of Adonai Yeshua is the Body of Emanation, the essence of the Messiah - the Anointing, the light of all prophets and apostles, is the Body of Truth; hence, ‘Body of Glory,’ the glory of the Truth and Emanation, Manifestation. That great and supernal glory, a True and Holy Merkavah - Chariot of the Holy One, inseparable from the heavens and Pleroma of Light.

Remember, the Body of Glory of Anointed Tzaddikim is inseparable from the heavens, and so the angels, understanding that the heavens are composed of angels.

These are a few thoughts I can share with you this morning.

May the Holy One bless us with understanding, and more so wisdom - the enlightenment of the true Chariot of God, the Messiah! Amen.

Yeshua Shalom!
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Re: Supernal Faith and the Holy Atik

#9 Postby Tau Malachi » Sat Sep 09, 2017 10:13 am

Grace and peace to you in the Holy Light of the Messiah!

There is something more that can be said concerning ‘Supernal Faith’ (Emunah Elyon) and the revelation of the Risen Messiah in the world.

“For behold, Yahweh moves from His place” (Micah 1:3).

There is a delightful teaching drawn from this verse in the Holy Kabbalah. “Yahweh moves from his place,” understand, the place of Yahweh is Eheieh, the essence of Yahweh, and ‘moving’ there is the appearance, revelation, of Yahweh, and appearing, being revealed, Yahweh becomes manifest as Adonai. Thus, “Yahweh moves from His place” is understood as descending through the Middle Pillar, a great Supernal Influx of the Middle Pillar, and this movement is understood to be “from Mercy to Judgment,” understanding Keter as Absolute Mercy and Malkut as Strict Judgment. This may correspond with a direct influx of the radiance of the Supernal Crown or an influx of filtered radiance of the Supernal Crown through the ‘shadow of Shaddai,’ the Almighty. Even if a direct influx, unfiltered in this way, still there is necessarily a restriction of the Supernal Light, the Divine Presence of the Supernal One (Eheieh, El Elyon). As you might surmise, this ‘movement’ of Yahweh manifest as a direct, unfiltered influx corresponds with invocations in Supernal Faith, in oneness, while manifest as indirect, filtered, it corresponds with invocations in a lesser grade of faith, in twoness, and perhaps nearness. This very divine action, of course, transpired with the revelation of the Risen Messiah on the Mount of Olives, ‘Yahweh moving from His place,’ the revelation of Yahweh delivering, healing; hence the Blessed Name of Yeshua.

Through the reception of the Messiah - Anointing, as there is a reaching, realization, of oneness at the level of Adonai, Yahweh and Eheieh, so this play of Supernal Influx continues to transpire with Anointed Tzaddikim, an influx through Divine Grace; there is an ongoing realization of Supernal Faith, and prayers, invocations, in Supernal Faith, and therefore an ongoing play of Light Transmission of countless grades, including the inmost direct influx of the radiance of the Supernal Crown, Light of the Infinite (Or Ain Sof).

When ‘Yahweh moves,’ as is know, this corresponds with the formation of the Holy Merkavah, Holy Chariot, within which and through which ‘Yahweh rides,’ descending from ‘His place,’ Eheieh to Adonai. In deep meditation, in oneness, in conscious union, something of this transpires with holy and enlightened ones in Supernal Faith, a merkavah is formed - Body of Glory and Body of Emanation arising from the Body of Truth, and so those souls descend, and with, in and through them “Yahweh moves from His place.”

Understand, the Threefold Body corresponds with Eheieh, Yahweh and Adonai, Truth, Glory and Emanation, respectively.

This is a deep esoteric teaching of our Christian Kabbalah, contemplate it well, and understand! I pray that the Divine Presence grants you understand, and more so the wisdom, the enlightenment, to which the teaching points! Amen.

Now there is something more that it is given for me to share, completely integral with what has just been shared, expanding upon it.

The teaching of the Arizal concerning the appearance, revelation, of the Messiah on the Mount of Olives is founded upon the prophecy of Isaiah:

“The light of the moon will be like the light of the sun and the light of the sun will be intensified sevenfold like the light of the seven days on the day when Yahweh bandages the fracture of His people and the split of the wound will be healed”
(30:26).

Understand, the “moon” is Malkut and the “sun” is Yesod according to the Kabbalah of the Zohar, and this is the Body of Emanation and Body of Glory, and the Anointed Community and Holy Tzaddik, all arising from the Body of Truth - Truth, the Messiah, the Anointing.

Understand what “sevenfold” means and “like the light of the seven days of creation” means. “Sevenfold,” seven times seven equalling forty-nine, and “light of seven days of creation,” light of the seven Sefirot of Construction. As is known, there are Fifty Gates of Understanding (Binah), and Moses, blessed be his name and memory, was able to open and enter forty-nine of those holy gates of light, but the fiftieth gate only the Messiah could open and enter - Adonai Yeshua, praise the Lord! Thus, the revelation of the Risen Messiah on the Mount of Olives corresponds with the opening, realization, of all of the Fifty Gates of Understanding, the fiftieth gate corresponding with the full realization of conscious union with the Supernal One (Eheieh), the Infinite and Eternal, and therefore the full embodiment of the One Soul (Adam Elyon, Supernal Human) and the Spirit of God (Ruach Elohim) - hence, true Jubilee, Binah being called ‘Jubilee.’

Binah is also called the ‘Parent of Faith’ and Malkut is called ‘Faith,’ and ‘Supernal Faith,’ this is Malkut of Atzilut, Adonai, the Divine Presence manifest in full glory and power, the radiance of all of the Names of God, all of the Sefirot, flowing into Malkut and manifesting as Malkut - the spiritual powers of all Fifty Gates being realized.

This is what the Arizal was hinting at, the opening of the fiftieth gate - reaching, realizing conscious union with the Supernal One (Eheieh, El Elyon), and the full influx of the radiance of the Supernal Crown into Malkut, Shekinah - Divine Presence, that comes to pass through this supernal realization.

This no doubt is enough concerning these secret mysteries for the moment.

May the Spirit of God fill you and gift you with knowledge and understand! Amen.

Yahweh Shalom!
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Re: Supernal Faith and the Holy Atik

#10 Postby Mark Daniel » Tue Sep 12, 2017 4:10 am

Shalom my beautiful community,

Praise God for this revelation! And thank you dear brothers for this ongoing inquiry!

In the past post we learned that when Yahweh moves from His place, when the Merkavah is formed and Yahweh rides from Crown to Kingdom, the Glory and Emanation Body are generated from within the Truth Body. Magnificent!

I am thrilled to see such a direct correspondence drawn between this teaching and the Ari’s teaching drawn from Isaiah concerning the upliftment and empowerment of the sun (Yesod) and the moon (Malkut) as the formation of the Glory and Emanation Body respectively.

I am wondering if more of line of teaching might be drawn out by a further inquiry into the following line of Isaiah:

“The light of the moon will be like the light of the sun and the light of the sun will be intensified sevenfold like the light of the seven days on the day when Yahweh bandages the fracture of His people and the split of the wound will be healed” (30:26).

What is this "fracture" and this "wound" that are healed in the process of this great movement? My feeling is it must relate to a mending at the level of Yesod and Malkut respectively. Or, perhaps more, a mending that allows Zer Anpin and Nukva to be reunited.

And how does this healing and the generation of the Merkavah relate to one another in Isaiah? Is it that on the day that Yahweh bandages the fracture of His people and heals the split of the wound then the Merkavah is generated and Yahweh moves form his place? Or is it that, upon generating the Merkavah, Yahweh moves from his place, and in so doing the fracture of His people is bandaged and the split of the wound is healed?

If the healing is a prerequisite, then I imagine there may be a teaching hidden here about how we may go about preparing the way for the Merkavah to be built, to provoke Yahweh's movement. If the healing is a result, then perhaps something more might be revealed about what the Work of one who becomes such a Merkavah is, what the aim of the generation and activity of Supernal Faith is as we have been discussing it,


My love and prayers to you all!

Mark Daniel-

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Re: Supernal Faith and the Holy Atik

#11 Postby Tau Malachi » Wed Sep 13, 2017 9:13 am

Blessings to you in the Holy Light of the Messiah, the light and life of All!

It seemed important to quote the entire verse from which the inspiration came for this teaching of the Arizal concerning the coming of the Messiah, specifically because of the portion that has caught your attention dear brother. “Bandaging a fracture” and a “split wound healed” indicate how great influxes of the radiance of the Supernal Crown are invoked and received.

If we consider the word “fracture” it implies ‘bone,’ which is the foundation of living bodies, and which in the Holy Kabbalah is often used to indicate the soul; joined with this, per a passage we have explored elsewhere concerning a vision of Ezekiel being called to prophesy over the bones of those long dead, a movement of resurrection in the vision, bones correspond with something of the enduring karmic continuum of souls and souls awaiting resurrection. All of this is implied in the word “fracture,” and to bandage a fracture does indeed imply ‘mending’ or ‘repair’; hence, the tikkune of souls and tikkune of the Sefirot, or The Name.

The ‘sun’ and ‘moon’ as described corresponds with the complete tikkune of the Holy Sefirot, but in this verse the tikkune of the Sefirot is linked with the tikkune of creation, and more so it is linked with the tikkune of souls. Here, perhaps, we may recall a teaching of the Kabbalah that says that the tikkune of your soul is the tikkune of the world, and that it reaches into the world of angels and world of archangels, and even into the world of the Holy Sefirot, The Name. Thus, as the tikkune of your soul is accomplished, so also the tikkune of the greater matrix of creation and the Sefirot, The Name; and this is true with all souls, as souls complete their tikkune something of this Great Tikkune (Tikkune Gadol) is accomplished, the completion and perfection of creation.

According to this passage it is Yahweh that bandages, Yahweh that heals, or that accomplishes the tikkune of souls - ‘Yahweh delivers,’ Yeshua; and as we know and understand the Messiah, the Anointing, corresponds with this Divine Action of Yahweh. Likewise, as we know and understand, we are co-creators and it is given that we co-labor with the Messiah and Holy Spirit to bring about this tikkune, this realization of the Supernal One, this completion and perfection of creation. In this way, all in a great and supreme mystery, the Holy One has fashioned creation so that we have something to give to the Holy One in return, so that Malkut - Community of Israel, Anointed Community, can give something new, something more in return than what the Holy One has given us, in a manner of speaking.

What is the play of the Supernal One descending, riding in the Holy Merkavah, and what is the essential message, revelation, of the Messiah? On the most fundamental level the “fracture” is the pervasive delusion of lack, the illusion of separation from our source and from the universe; in this ignorance ego-grasping arises, and the play of desire and fear in ego-grasping, and from this sin and death - bondage to the gilgulim, great sorrow and suffering. If we consider the play of the Holy One descending, riding in the Holy Merkavah, and we consider the essential message, revelation, of the Messiah, it is intimate knowledge of the Holy One in nearness and in oneness; hence, to dispel the delusion of lack, the illusion of separation, awakening souls so that they might remember, realize, their innate unity with their source and the universe, or oneness with the Infinite and Eternal - Bornless Being.

Understand, true forgiveness, healing and deliverance, this only comes through the dispelling of the ignorance, the illusion of separation, through the experience of nearness and oneness, and the realization of no-thingness, the Wisdom of Ain; this no-thingness, this oneness, is an experience of fullness, the ‘Pleroma of Light,’ Infinite Light - eternal life, or the resurrection and ascension.

Understand, the true resurrection is the arising of the Body of Glory and Emanation from the Body of Truth - formation of the true Holy Merkavah, and therefore in esoteric gospels it is taught that resurrection is something to be experienced before death, and only then can one truly “die,” or experience full reintegration with the Infinite Light, returning to be One - the realization of bornless being.

As perhaps you might inuit, to reach, realize oneness with Adonai, Yahweh, Eheieh - the Supernal One, is to realize oneness with the Sefirot, The Name, the Holy Shekinah, and with the universe - all life, all creation. As such the Body of Glory corresponds with the spiritual powers of the Sefirot, the Names of the Holy One, and the Emanation Body corresponds with a direct manifestation of the Holy Shekinah - the Divine Presence. This is the realization, enlightenment, that Yeshua Messiah embodied, and that he reveals and teaches, inviting all who are will to return to be One - Divine and Supernal Being; hence, “to become something more than human.”

Here we can say that whenever an Anointed Tzaddik appears in the world, wherever a soul enters into supernal realization, generating the Threefold Body, there is a full influx of radiance of the Supernal Crown through the Six, and Malkut, Shekinah, is manifest in full power and glory in that place, the Shekinah being manifest as the Holy Tzaddik, and that place is the Holy Land, or the ‘Mount of Olives’ - place of the ‘Messiah,’ the Anointing with the Holy Light and Spirit of the Supernal One. It is said that whenever and wherever this occurs the Living Presence of all who have been, are or will be anointed in this way, enlightened in this way, is present in that place, at that time; hence, truly, the fullness of the Shekinah of Messiah - the Anointed. Understand, this corresponds with “the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of seven days…”; every time a soul enters into supernal realization, full conscious union with the Supernal One (Eheieh), this great influx, radiance of the Supernal Crown (Keter Elyon), becomes manifest in this world.

Understanding this, so you will understand that these holy and enlightened ones that appear in this world are, in effect, ‘chariots’ of the Supernal One; truly, ‘dwelling places’ of the Divine Presence - Makom.

The ‘sun’ that shines ‘sevenfold,’ this is the Six crowned with Da’at, equalling seven - the knowledge of God arising from conscious union, oneness; and the ‘moon’ that shines as though the ‘sun,’ this is Malkut receiving the influx of all the upper, interior Sefirot. Understand, this corresponds with Vau-He of The Name, and with the tikkune of The Name uniting Yod-He with Vau-He, and likewise, the uniting of Vau and He, or Yod-He-Vau and He properly; hence, the complete tikkune of The Name, Yahweh (Yod-He-Vau-He).

This is, indeed, the unification of Zer Anpin and Nukva, but something more, for the ‘moon’ that shines like the ‘sun’ corresponds with Nukva (the Female) becoming Kallah (the Bride); as is known, becoming the Bride, so she is the image of Imma (Mother), for in her union with the Groom she becomes pregnant and gives birth.

Just as we may say that this transpires with the appearance of a holy and enlightened one, an Anointed Tzaddik in this world, so something of this transpires in the play of Light Transmission with Tzaddik and Anointed Community. As perhaps you might imagine, when many gather and co-labor to receive and embody something of the radiance of the Supernal Crown - this Anointing, so there may be an even greater manifestation of the ‘sun’ and ‘moon.’

In closing we may cite another translation of this verse for the sake of contemplation:

“…on the day when Yahweh binds up the injuries of His people, and heals the wounds inflicted by His blow.”

This translation swirls other elements into the contemplation, given what’s healed are wounds from the ‘blow’ of the Holy One; but for the moment what has been shared is enough and here I will pause again, waiting upon the Spirit of God.

May many remember and realize the Light Continuum from which they emanate, and so return to be One, reintegrated with the Infinite Light! Amen.

Yahweh Shalom!
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Sevenfold Light

#12 Postby Elder Gideon » Sat Sep 16, 2017 9:13 am

Shalom Tau and Brother Mark:

I'm elated by this unfolding mystery of faith, oneness, and how YHVH moves from the place.

I wish to contribute a few examples from Apocalypse that I'm hearing within and around this discussion of Supernal Faith and the Holy Atik.

Then I turned to see whose voice it was that spoke to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands I saw one like the Son of Man, clothed with a long robe and with a golden sash across his chest. His head and his hair were white as white wool, white as snow; his eyes were like a flame of fire, his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters. In his right hand he held seven stars, and from his mouth came a sharp, two-edged sword, and his face was like the sun shining with full force (Revelations 1:12-16).

As I watched,
thrones were set in place,
and an Ancient One took his throne;
his clothing was white as snow,
and the hair of his head like pure wool;
his throne was fiery flames,
and its wheels were burning fire
(Daniel 7:9).

We derive teachings of the root of the soul of Messiah emanating from Keter of Keter of Azitlut—Atik Yomin—from the vision of Daniel. From this, in a moment of power in mentoring some years ago where I asked you Tau how our Christian Kabbalah might correspond with this vision of the Messiah in Apocalypse from the vision of Atik Yomin in Daniel, you affirmed that it is the same vision. In other words, while St. John is speaking in prophetic protocol of "one like" the Son of Man, this is far more than "Jesus."

The two-edged sword that flashes from the mouth of this Ancient One pulls upon your citation, Tau, from Isaiah: The light of the moon will be like the light of the sun and the light of the sun will be intensified sevenfold like the light of the seven days on the day when Yahweh bandages the fracture of His people and the split of the wound will be healed (30:26). The word I'm hearing is "this" zot, זֹאת. Zain is a sevenfold sword of Supernal Light that joins the Alef and Tav, the Beginning and the End.

This paradise of sevenfold sunlight that Isaiah prophesied—Supernal Malkut—has this climactic descriptor from the end of Apocalypse: I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb (21:22-23). To my understanding, the temple in all of scripture has never been described so figuratively as the YHVH Elohim Shaddai and the Lamb. The Perfect Master prophesied this in St. John with the Samaritan woman (4:21) as well as when The Jews then said to him, ‘What sign can you show us for doing this?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘This temple has been under construction for forty-six years, and will you raise it up in three days?’ But he was speaking of the temple of his body (2:18-21). His and Yohanan's emphasis on the True Temple being the Human One is perfectly described in the Apocalypse of the people of God entirely integrated with YHVH Elohim Shaddai. This is a complete vision of Supernal Malkut.

To contemplate the light described in the next verse And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb is overpowering. Where there is sun and moon, there is a visible source of light. But here, the source of light is beyond anything in the heavens. The Lamb is the lamp shining with the light of God's glory. To hear this in two-ness as the Lamb shining separately, outside, and upon the people as though substituting the sun or moon contradicts what St. John has just earlier. As there is no temple, neither is there the light of sun and moon. Rather, the unification of the people with YHVH Elohim Shaddai is the Supernal Light.

All my experience in the journey to this point teaches me that the nature of Supernal Light is sourceless: From inside and outside, this simple, sourceless, oceanic light has no direction. The only way to contemplate the nature of this kind of light is to understand this is as the foundation of everything. Light is the ground of all forms. St. John seems to be describing this ground as directly as his time and place can speak of it from within this apocalypse.

May the people recognize and realize themselves as the Temple and its Light the Lamb.

Elder Gideon

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Re: Supernal Faith and the Holy Atik

#13 Postby Tau Malachi » Tue Sep 19, 2017 9:29 am

Grace and peace to you in the Holy Light of the Messiah!

There is a distinction that needs to be understood between the prophecy of Isaiah, as well as the vision of Daniel, and the vision and prophecy of Yohanan the Beloved. The visions of the prophets of the Old Testament intuited, beheld, the First Coming of the Messiah, the eventual revelation of the Messiah in this world, and with this they did have some insight into mysteries of the Second Coming, though the greater reality of the Second Coming was concealed from them. Yohanan, however, was a holy apostle reaching into grades of prophecy and utterance beyond those of the prophets of the Old Testament; he had witnessed the revelation of the Messiah in this world and received the Messiah, the Anointing with the Perfect Light and Holy Spirit, and he intuited, beheld, the Second Coming of the Messiah, and the revelation of the Messiah in the World-To-Come at the fruition of the End-Of-Days.

Understand, Isaiah beheld the revelation of the Messiah in this world, and so he spoke of the ‘sun’ that shone sevenfold and the ‘moon’ brilliant like the sun - sun and moon, indicating the revelation of the Messiah in this world, the realization of This World. Yohanan beheld the revelation of the Messiah in the World-That-Is-Coming, and so he spoke of ‘no sun’ and ‘no moon,’ but rather of the Perfect Light, Infinite Light, pervading all, surrounding all and shining from within all - endless Primordial and Supernal Light. Indeed, with the End-Of-Days no more sun and moon, the passing away of the heavens and the earth as the new heaven and new earth coming into being and are revealed, realized. Yohanan the Beloved is speaking, writing, of the reality of souls in the World-To-Come, the complete reintegration of souls with the Light of the Infinite (Or Ain Sof). Though it was given to Yohanan to impart a symbolic, visionary, depiction of his supernal experience of the Pleroma of Light in the World-To-Come, understand that those who hold this knowledge and wisdom of supernal realization in the Messiah, in truth, cannot speak it, cannot explain it, but can only hint at it in veiled ways; it corresponds with the secret that only the Holy One can revealed, or the Messiah and Holy Spirit.

Through the visionary or symbolic imagery, however, instructions are given for an envisioned vehicle of meditation - a ‘great light palace’ of sorts, so that those having received the anointing, who contemplate it and meditate upon it in oneness (devekut), may experience a revelation of the secret from the Holy One in the Messiah and Holy Spirit. Praise the Lord!

Now Yahweh Elohim, Shaddai, and the Lamb, the Messiah, as the temple in New Jerusalem, the glory of El being the light, the illumination, of the World-To-Come, the Messiah being the “lamp,” is a most wonderful image that, in truth, is no image. Remembering the teaching of Adonai Yeshua, “You are the light of the world,” and the metaphor of a “lamp” on a “lamp stand” spoken with it, remembering that the Messiah, this Holy Light, indwells all who receive the anointing, all who are reborn from above, from heaven, this ‘lamp’ is indeed the Risen One - Messiah Yeshua, but also it is every soul among the spiritual elect, the living ones, in this world and the World-To-Come; hence, the entire Body of the Messiah. This is profoundly a vision in oneness, conscious unification, and this ‘glory’ as has been said is the Light of the Infinite One, so reintegration with that Infinite, Endless, Light - realization of Primordial Enlightenment, Bornless Being (Messiah).

This depicts the fruition of Supernal Faith - fullness of Faith-Wisdom, and the Names of God that are given reveal deep mysteries of this Supernal Realization. Yahweh Elohim, Shaddai, this corresponds with the spiritual power of Supernal Habad - wisdom, understanding and knowledge; hence, Supernal or Messianic Consciousness, which brings direct direct Supernal Influx into the world (Shaddai), along with the indirect influxes through angels, heaven (Tzavaot). The Lamb, the Messiah, this is the Blessed Name of Yeshua, and also Emanuel; Yeshua, the realization and embodiment of the Supernal Shekinah, and in this, truly, Emanuel - God is with us, within us and surrounding us on all sides. This is true in this world for those who bring their faith and knowledge, or realization, to its fruition, though naturally the greater revelation, realization, of this truth (Amet) is in the World-That-Is-Coming, “New Jerusalem.”

This points to the teaching of the Christian Kabbalah that laboring to be Christ-like, so also we are called to labor to be and become Christ - that being and becoming Christ, Messiah, is the ultimate destiny of human beings; hence, to “become more than human,” to become supernal and divine, the true ‘image and likeness of Yahweh Elohim.’

Thus it has been said by masters of the tradition that, in their fruition, in the fulfillment of their destiny, realized souls will become the Messiah to other world-systems, understanding that there are, in fact, countless world-systems in the universe within which “humans,” intelligent self-aware life, emerges. In truth, as followers of the Way we are on a grand journey, we are engaged in what may be rightly called a ‘Great Work.’ How awesome and wonderful! Praise God!

This, of corse, corresponds with a very different faith and knowledge of Christ that that of the outer and unspiritual church, or “mainstream Christianity.” To a Gnostic the Gospel - good news, isn’t some vicarious salvation through blind belief, but rather it’s the revelation of a Path of Enlightenment, or Path of Return - the realization of oneness, conscious union with God, the True Light.

These are a few thoughts arising from reading your post dear brother.

May many taste and glimpse something of the World-That-Is-Coming so that they might have passion for it and so seek to return to be One and enter into Supernal Realization; may the Second Coming of the Messiah be hastened and come swiftly! Amen.

Yeshua Shalom!
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Re: Supernal Faith and the Holy Atik

#14 Postby Mark Daniel » Thu Sep 28, 2017 1:44 pm

Shalom dearest brothers and teachers,

The past few posts have been incredible gifts of the Spirit! Praise God indeed!

A few posts back a hint was left open for contemplation on the line: “...the wounds inflicted by His blow”. I wanted to share a few insights that have emerged with the hope that something hits.

I notice that both the Hebrew word for fracture ("sheber") and for wound ("machats") can mean to shatter. And "sheber" is even reminiscent of the Ari’s term ‘Shiveret ha Kalim’ - the shattering of the vessels. This led me to consider the line "the wounds inflicted by His blow” as a possible reference the shattering of the primordial sephirot.

What is rich about this contemplation for me is the implication that the shattering was not an accident, not an unfortunate turn of events, but an intentional action - the blow that He (aimed, calculated and) delivered.

We're taught that the shattering of the primordial sephirot is what produced the klippot that subsequently fell into the realms of Perud. This klippot is in effect the very root and cause of evil in the world. But it is also what allowed for multiplicity, for free choice to choose between good and evil, and ultimately it is what provides the ground for a much more dynamic relationship and creative interdependency to emerge between the sephirot, between the partzufim, and between us.

The tikkune of the universes began when the sephirot were restructures into more dynamic relationships (a balance of three pillars). I hear in this Tau’s pointing out that the heart of the Ten Commandments is relationship (relationship with God, and with each other), which mirrors Yeshua’s essential teachings to love God and love our neighbours. And as was just written a few days ago, these two become one when we see that God, neighbour, and all are in fact One - The Holy One.

And so I am left with - God’s blow shatters the Worlds; God’s love rebuilds them. Am I the only one who is losing track of the difference between these two? How wonderful!

With great love and appreciation,

Mark Daniel-

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Re: Supernal Faith and the Holy Atik

#15 Postby Tau Malachi » Sat Sep 30, 2017 1:57 pm

Grace and peace to you in the Holy Light of the Messiah!

Remember that Bet is a double letter and these can have either a hard of soft pronunciation, therefore sometimes Bet is the “b” sound and other times “v”. In English translations this can be confusing at times. Thus, in this passage we have the singular of shiverat, ‘fracturing,’ ‘shattering.’ On an esoteric level this passage does, indeed, relate with shiverat ha-kelim, the ‘shattering of the vessels,’ but more so to the tikkune of the vessels, their repair, rectification, mending, and more so, the realization of their full spiritual power and unity in the Holy One.

Understand, the shattering of Holy Vessels begins in Adam Kadmon, the Holy Vessels of Atzilut, the Names of God and Partzufim, being the vehicle for the tikkune of those primitive Vessels; but the process of the shattering of Holy Vessels continues through Atzilut, Beriyah and Yetzirah into Asiyah. Thus, the process of the shattering of Holy Vessels occurs on all of these levels, and so also their tikkunim.

There are those Holy Vessels that ‘hold,’ they do not shatter or fracture, and there are those that ‘shatter’ and those that ‘fracture.’ According to the Arizal the Supernals hold and do not shatter or fracture, but Da’at and the Six shatter and Malkut is fractured. In some teachings, though, it is said that among the Six Yesod does not shatter but only fractures, indicating with a subtle hint the means of the Great Tikkune.

Understanding this, the ‘sun’ that shines with sevenfold light, this is Da’at and the Six when the Great Tikkune is accomplished, and the ‘moon’ that shines like the sun is Malkut when this Great Tikkune is accomplished. Thus, speaking of healing a ‘fracture’ and mending an open ‘wound’ is a direct expression of this time of the Great Tikkune, which as has been established corresponds with the coming of the Messiah - the One Anointed with the Supernal light and Spirit of the Eternal One, the power of the Supernals to heal and redeem, and to complete and perfect, or to enlightened.

In this light we know and understand that the self-offering, the holy sacrifice, of the Messiah, is something more than the forgiveness of the sins of humankind; well beyond that Divine Action, the breaking of his body, his vessel, in the crucifixion and its mending, healing, in the resurrection, corresponds with the Divine Action of the Great Tikkune, and we may say that it is this, truly, that is the forgiveness, remission, of sin or negative karma of the world, or creation. It is the Holy One alone that accomplishes this through the Messiah and Holy Spirit - the Anointing with Supernal Influx, healing, mending, vessels, souls, so that they might receive and hold that Direct Light and bring forth Returning Light - the realization of oneness, conscious union, as we see with Adonai Yeshua.

Now the healing in this passage of promised to Israel - Community of Israel, which is a principle cognomen of Malkut. The ‘fracture’ and open ‘wound’ corresponds with a separation of the Holy Shekinah from Israel when they turn away from the Eternal One (Yahweh) and go after other gods (Elohim Acherim), for then, in effect, the Holy Shekinah is sent into exile.

This is spoken of elsewhere in Isaiah, for example:

“Because of your sins your mother was sent away”
(50:1).

Also:

“Because of the evil the righteous were taken away” (57:11).

These two passages speak an essential truth, for when the Shekinah is “sent away” the Tzaddikim are also “taken away,” and we may look into this. Remember that as I’ve shared above at times it is taught that while Six Holy Vessels shatter, Da’at through Hod, Yesod and Malkut fracture, but do not shatter completely. As we know, Malkut is Shekinah and Yesod is Holy Tzaddik, therefore healing the ‘fracture’ and sealing the ‘wound’ may be understood as the return of the Holy Shekinah and restoration of Tzaddikim. Understand, Malkut is Emunah, faith - the matrix of faith, and Binah is the ‘parent of faith.’ In truth the Holy Shekinah pervades all creation, in all realms, worlds and universes, but at times she is concealed, hidden away from the people, and so removed from them, and likewise Holy Tzaddikim are always present among us in the world, but at times they too are concealed, hidden away from the people, and so removed from them. When the Community of Israel turns away from the Supernal One and chases after other gods, when the matrix of faith fractured and broken and weak, most of humankind does not cleave to the Holy Shekinah, but instead cleave to the spirit of the Other Side, and they do not seek out the Holy Tzaddikim, they are not able to recognize true prophets and apostles of the Most High and they ignore and shun them - the people have little or no faith and so fall into great darkness and peril.

Understand, healing the matrix of faith, and the ‘return’ of the Holy Shekinah and Tzaddikim, this is the ‘fracture’ healed and ‘wound’ sealed, and this happens through the intervention of the Eternal One, through the mercy and grace of the Holy One. In this light consider the story of the Exodus, when the Holy One sent a great prophet and lawgiver to deliver the people with signs of great power, great wonders, restoring the matrix of faith, and so restoring the Holy Shekinah and Tzaddikim to them. Likewise, consider the very dark times for Israel when the First Coming transpired, when the Holy One sent the Messiah with great power, great wonders, restoring the matrix of faith, and so restoring the Holy Shekinah and Tzaddikim to the people - literally restoring the Community of Israel. With regards to the Messiah, understanding this, we may contemplate his repeated rebuke of weak faith or faithlessness, such as in the Gospel of Mark, when he said:

“You faithless generation, how much longer must I be among you? How much longer must I put up with you?”
(9:19)

Clearly, given the many times Adonai Yeshua brings up the issue of faith, or rather the lack faith or weakness of faith, an essential aspect of his spiritual labor was restoring and uplifting faith - tikkune of the matrix of faith.

Who, save the Holy One, can heal faith, understanding that as St. Paul teaches us, faith is a gift of the Holy Spirit - a direct blessing from God? In terms of a ‘blow’ of the Holy One causing the ‘fracture,’ we may say that this is the result of the testing of faith for the sake of spiritual evolution and maturation, and the opportunity to draw nearer and realize oneness, conscious union. Understand, on a spiritual level most often a ‘testing of faith’ comes as a result of a greater influx of spiritual power, the Holy Light and Spirit, and the struggle to integrate the influx of greater knowledge and power received; the ‘test’ being whether the faithful or spiritual person, the soul, will be able to integrate and hold the new level of knowledge and power, or whether it may cause a ‘fracture’ in the vessel, or a breach of faith. Likewise, it is also the dance of the Holy Shekinah - Divine Providence, in mercy, judgment and compassion, and whether or not a faithful or spiritual person is able to recognized and bring about the union of mercy and judgment, and realize the compassion of the Eternal One within and behind all that appears and all that transpires, whether an easy time or a difficult time. Such recognition is necessary for greater nearness and the realization of oneness with the Universe and the Supernal One.

St. Paul, as we know, teaches salvation through faith, through Divine Grace, and he is correct in his teaching, though like St. James we would say that salvation is not brought to fruition through faith alone, but through good works, the cultivation of the Divine Attributes, and through the knowledge of God acquired through various gradations of nearness and oneness with God, the True Light. St. Paul is insightful, however, understanding that it is through faith that everything else is accomplished, everything else is acquired, and this is reflected by the cognomen Emunah for Malkut, or for the Holy Shekinah - Adonai. Indeed, for sitting at the base of the Tree of Life it is through Malkut that souls may cleave from the very outset and through which they are able to access all of the other Divine Attributes, Divine Actions (Sefirot), and as souls do so and they ascend, cleaving at higher and higher grades, so they may reach Emunah Elyon - Supernal Faith; of this manifestation of holy ‘faith’ we may say that there is salvation through faith alone, this faith encompassing all other Divine Attributes, and itself being the essence of Supernal Grace.

Apart from faith there can be no tikkune of souls, or tikkune of the Holy Sefirot and The Name; all of this depends completely upon faith, and through hope and love, and knowledge, understanding and wisdom in the Holy One and Messiah it is accomplished.

Now it is given that I may illuminate you concerning a deep mystery of The Name and Supernal Faith. There is the Name of Yahweh and the Name of Adonai, these two Holy Names that may be joined in two ways, ascending or descending - Adonai Yahweh or Yahweh Adonai, respectively. As we know in teachings of the Kabbalah the unification of these two Holy Names often corresponds with the unification of Tiferet and Malkut, or the ‘sun’ and ‘moon.’ This is often their meaning in many teachings. Understand, however, there there is another secret mystery hidden in this luminous passage we have been contemplating - something of an open secret. Remember, my brother, Binah - ‘the parent of faith,’ is Yahweh pronounced as Elohim. There are two ways of this pronunciation. If invoking, cleaving, to the exterior of Binah then Elohim is intoned while with the heart and soul the initiate cleaves to Yahweh, focusing upon the Great Name; if invoking, cleaving, to the interior of Binah then Yahweh is intoned with the vowel sounds of Elohim.

Understanding this, Yahweh and Adonai, and their unifications, can be invoked as the union of Binah and Malkut - Binah Yahweh and Malkut Adonai. If the unification of Yahweh Adonai is understood, the result is exactly what is portrayed in this wonderful passage, corresponding with the full influx of the Supernals from Binah through Da’at and the Six into Malkut, and the unification of Binah and Malkut, or the interior and exterior Shekinah; hence, a ‘sun’ of sevenfold brilliance and ‘moon’ radiant like the sun, and the ‘fracture’ and open ‘wound’ healed - this the manifestation of the coming of the Messiah, who has come, who is coming and who is yet to come! Hallelu Yah! Praise the Lord!

Here we may say that this is the fullness of Emunah Elyon in This World as in the World-That-Is-Coming.

There is, no doubt, more that might be said of this, but for the moment this seems to be enough, so I will abide and wait upon the Holy Spirit.

Let us pray for the healing of the matrix of faith in these times:

Those who believe but struggle with unbelief, may Adonai heal them and make whole their faith today! Amen.

Shalom Aleichem!
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Re: Supernal Faith and the Holy Atik

#16 Postby Tau Malachi » Thu Oct 05, 2017 10:04 am

Greetings and blessings in the Holy Light of the Messiah!

Considering what has been shared concerning shiverat ha-kelim and the tikkune of the Holy Vessels it is given that I may share a mystery with you concerning the tikkune of Ha-Shem, The Name (Yahweh). With God’s help I pray you might understand the meaning of this teaching.

Listen and hear, and understand! The Name Yah, Yod-Hey of the Great Name, is a proper Name of the Holy One and stands alone, corresponding with Hokmah on the Tree of Life. You will note that Vau-Hey of the Great Name is not a proper Name of the Holy One and does not stand alone, and here we may speak something of this secret mystery. Remember, Yah encompasses the three Supernals, the tip of the Yod is Keter, the body of the Yod is Hokmah and the Hey is Binah; as is known these are the Sefirot that do not fracture or shatter, while Vau-Hey corresponds to the Six and Malkut that shatter and fracture. The Supernals, of course, do not depend upon the seven lower, exterior Sefirot, but the lower, exterior Sefirot depend upon the Supernals, as such, the tikkune of the lower, exterior Sefirot depends upon the Supernals, comes from the Supernals, and likewise, understanding that Vau-Hey corresponds with the lower, exterior Sefirot, you will understand that the tikkune of Ha-Shem comes from Yah, Yod-Hey.

The spiritual power of Ha-Shem, the Great Name, is in fact held within Yah. Indeed, if you spell out the letters of Yah you will find that it equals twenty-six, the number of the Great Name: Yod-Vau-Dalet = 20, and Hey-Alef = 6, hence 26, The Name.

Yod-Hey is a proper Name of the Holy One, and it stands alone, and it is in the Essential Name, Eheieh, and the Great Name, Yahweh; through Yah Vau and Hey have light and life, and through Yah there is tikkune of Vau and Hey, the mending of the channels through which the Holy Shekinah is manifest in full glory and power, the First Hey and Second Hey of the Great Name being unified. This is redemption. Remembering that Tehilah, ‘praise,’ is a cognomen of Binah, in this light, perhaps, you might contemplate the common utterance of praise for redemption in the Holy Scriptures and acquire new understanding: Hallelu Yah!

Considering this mystery of Yah, Yod-Hey holding the spiritual power and tikkune of Vau-He, and understanding the nature of this redemption, perhaps you may also contemplate the Blessed Name of Yeshua and acquire insight into the mystery of Shin in that Holy Name; hence, Shin indicating the fullness of the Holy Shekinah of Yahweh delivering, redeeming. Hallelu Yah!

In closing we can speak a secret mystery for you to contemplate if you wish. When Shin is added to the Great Name Yod is uplifted and corresponds with Keter-Adam Kadmon, and the first Hey is uplifted and corresponds with Hokmah-Atzilut; Shin corresponds with Binah-Beriyah, and Vau and Hey hold the same correspondences, though the ‘sun,’ Vau, shines with a sevenfold glory and the ‘moon,’ Hey, blazes like the sun. Contemplate this well, and understand!

May the Eternal One and The Name be One this day; may there be redemption for many this day in the Blessed Name of Yeshua Messiah! Amen.

Yeshua Shalom!
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Re: Supernal Faith and the Holy Atik

#17 Postby Tau Malachi » Fri Oct 06, 2017 9:05 am

Grace and peace to you in Hayyah Yeshua!

After having shared something of a great mystery concerning the tikkune of Ha-Shem, perhaps with God’s help I may enlighten you regarding another mystery that is inseparable from what has been shared, expanding upon it.

Our conversation began as a contemplation of ‘Supernal Faith,’ ‘Emunah Elyon,’ and as we know Binah is called the ‘Parent of Faith,’ all manifestations of faith from the least to the greatest. Thus, the fullness of Supernal Faith is in Binah, and it is the very essence of Binah, Understanding. As we have said, Yah holds the tikkune of Ha-Shem, and the Supernals hold the tikkune of the seven Sefirot of Construction, corresponding with Vau-Hey of Ha-Shem. The power of tikkune specifically is in Yod, which corresponds with Keter-Hokmah (Ain-Yesh).

Now as we know Moses was able to ascend to the Sefirah Binah and was able to cleave and unify his soul with the exterior of Binah, but he was not able to enter into Binah, and he therefore was not able to draw direct influx from Hokmah; he was able to open forty-nine of the Gates of Understanding, but the Fiftieth Gate remained sealed to him and concealed from him. This was true of all the other great prophets as well until the coming of the Messiah to whom it was given to open the Fiftieth Gate, corresponding with conscious union with the Eternal One, God giving Godself, as it were, to the Human One. Understand, this Holy Gate corresponds with the Holy Name of Yah, and it is the entrance into the interiors of Binah, and corresponds with the power to draw direct influx from Hokmah, or Atzilut. Through this the tikkune of Ha-Shem is accomplished.

As you might intuit, this is the full power of Emunah Elyon, ‘Supernal Faith,’ the power of Yah, Yod-Hey.

This power of the tikkune of Ha-Shem is also the power through which the true Holy Merkavah is fashioned - power of Yod, Keter-Hokmah, Ain-Yesh; hence, Yesh Mi Ain. ‘something from nothing.’

Here we may say that in the formation of the Holy Merkavah in the way of the Messiah - in conscious union with the One, something of the tikkune of Ha-Shem and Olam Ha-Sefirot is accomplished.

In closing we can share an open secret. It is said that the Holy Light of the Messiah is the light of all prophets and apostles; that Holy Light corresponds with the power of Yah in the Name Eheieh and Yahweh. As is known, Yah unites these two Holiest of Names and through Yah they are joined to form one Holy Name of six letters: Alef-He-Yod-He-Vau-He. Let those with understanding understand!

Perhaps this contemplation of the power of Yah might bring deeper insight into the sacred chant you heard and were shown this summer in ceremony during your visit, the chant of the 'passing by of the Holy Shekinah.'

I pray the Holy One gifts you with understanding! Amen.

Shalom Aleichem!
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Yah into Vau-Hey

#18 Postby Elder Gideon » Sat Oct 07, 2017 10:30 pm

Shabbat Eve Shalom, Tau Malachi:

All the paths of the Lord are steadfast love and faithfulness,
for those who keep his covenant and his decrees
(Psalm 25:10).

I'm elated by these emphases you've drawn out of the name Yah, overlapping the Essential Name Eheieh with the Great Name Yahweh: AHYHVH. This happens to enumerate thirty-two, as in the Thirty-Two Paths of Wisdom and explains more deeply how Psalm 25:10 can speak All of the paths of the Lord are steadfast love and faithfulness. St. Paul teaches something similar in Romans 8:28: We know that all things work together for good for those who love God, who are called according to his purpose.

In this I hear the mystery of Vau-Hey being the place of all rectification. The Name Yah, Yod-Hey of the Great Name, is a proper Name of the Holy One and stands alone, corresponding with Hokmah on the Tree of Life. You will note that Vau-Hey of the Great Name is not a proper Name of the Holy One and does not stand alone. This mystery of Yod-Hey standing alone and Vau-Hey unable to stand alone seems to be explained by the principle that the Supernal sefirot within Yod-Hey never shatter, while the Six and Malkut of Vau-Hey shatter (while Yesod fractures). Might this be related with the Long-Tempered One of Yah and the Short-Tempered One and Nukva of Vau-Heh?

I appreciate all over again the need for Vau-Hey to receive their tikkune from Yod-Hey. As we have said, Yah holds the tikkune of Ha-Shem, and the Supernals hold the tikkune of the seven Sefirot of Construction, corresponding with Vau-Hey of Ha-Shem. The power of tikkune specifically is in Yod, which corresponds with Keter-Hokmah (Ain-Yesh). By keeping the covenant and decrees, I've witnessed great wonders happen that heal, deliver, illuminate, and make one to know directly. These seem to be by the ordering of Vau-Hey, like Ruach and Nefesh, which, when aligned, draw in the influence of Neshamah of Yod-Hey. If I'm tracking with this contemplation, Vau-Hey appear to be the entire point of the revelation: When people choose to keep the covenant and decrees, all things work together for good. These are all the blessings held in Yod-Hey free to flow into Vau-Hey.

We have every hope in Yah. There are no circumstances that thwart what Yah can do for the faithful and elect in the midst of any circumstance here below. St. Paul says as much further on in verses 38-39: For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. These are nuances of Vau-Hey I've never considered before. The conditions we co-create with The One by our thoughts, words, and actions draw Yah into Vau-Heh.

HalleluYah!

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Re: Supernal Faith and the Holy Atik

#19 Postby Tau Malachi » Wed Oct 11, 2017 9:20 am

Grace and peace to you in Hayyah Yeshua!

Yes, indeed, this Holy Name of six letters, union of Eheieh and Yahweh, is the essence of the Thirty-Two Paths of Wisdom, ‘paths of the heart,’ which is to say that they are accessed through Binah, which is called ‘heart,’ their essence being within Keter-Ain and Hokmah-Yesh, all arising yesh-mi-ain, ‘something from nothing.’ Their essence is concealed, whatever is revealed and known of them their depths are unfathomable and they cannot be comprehended. Yet, everything in existence arises and comes into being from them, from the Infinite One (Ain Sof), from which they are inseparable. This is the power of The Name, and specifically the full array of the power of Yod.

The ‘crown of Yod’ holds all of this and is called ‘Absolute Mercy,’ ‘Supernal Grace,’ and when Supernal Faith is realized, faith in the fullness of love, union, so the influx of Absolute Mercy, Arik Anpin, becomes manifest - supernal blessings, radical wonders, complete forgiveness and mercy undeserved and incomprehensible, a ‘wonder of wonders.’

Zer Anpin is the play of Mercy and Judgment, and in Zer Anpin is the ‘upper and lower court,’ the Moral Triad and Action Triad, respectively; this is the face of the Holy One that is continually changing, responding, interacting, with humanity and creation in the play of cause and effect, all founded upon the thoughts, words and actions of creatures, and specifically human beings in this world. When human beings do well Zer Anpin and Nukva are ‘united,’ the channels are created, formed and made for influxes of the Supernals - Yah is joined with Vau-Hey, there is tikkune of The Name, the complete and perfect tikkune corresponding with influxes of Arik Anpin, and more so Atik Yomin. Thus, Zer Anpin is manifest in Simple Mercy, and even Abundant Mercy. Conversely, however, when human beings do not do well Zer Anpin and Nukva are ‘divorced,’ divided, and the channels are obstructed, or shattered and fractured, and therefore the influx, the everflow of the Supernals is cut off, or rather, diverted to the Other Side, God forbid; and so The Name is impaired. When this happens Zer Anpin is manifest as Judgment, more or less, and even Strict Judgement, heaven forfend!

Throughout all of this play of Mercy and Judgment Arik Anpin remains the same, but Zer Anpin and the manifestation of Nukva-Shekinah changes. Understand, the complete and perfect tikkune of The Name is not accomplished by us alone, and cannot be, though indeed, it is given that we co-labor with the Holy One and Shekinah for this tikkune. Rather, the completion and perfection of this great tikkune comes through the Holy One, from Arik Anpin, and more so Atik Yomin - hence, through the Messiah, the One Anointed with the Supernal Light and Spirit, Abundant Mercy.

Through Yah Vau-Hey are made manifest in their proper divine and supernal order, manifest according to the will of the Supernal One (Ratzon Elyon); hence, the tikkune of the Holy Vessels, the completion and perfection of creation - redemption.

In this, of course, we are speaking of the interiors of the Thirty-Two Paths of Wisdom, hidden depths of these emanations of the Light of the Infinite One (Or Ain Sof).

Now you have also caught hold of another hint, another wind of the Holy Spirit in the teachings that have been given. As is known, neshamah and the essence of neshamah - yechidah and hayyah, correspond with the Supernals, and so correspond with Yah, Yod-Hey, while ruach and nefesh correspond with the Six and Malkut, and so correspond with Vau-Hey. Here we may speak a mystery concerning the soul and teachings on shiverat ha-kelim. Souls are drawn from the Holy Vessels, and are emanations of the Holy Vessels, and just as the Supernals do not fracture or shatter, but fracturing and shattering occur with the Six and Malkut, so it is in the soul; neshamah and the essence of neshamah do not fracture or shatter, but ruach and neshamah fracture and shatter - neshamah abides within and behind all incarnations, but ruach and nefesh are manifest in a karmic continuum, continual flux, continual change, from one incarnation to another until the soul is realized and reintegrated with the Light of the Infinite One.

Understand, neshamah and the essence of neshamah are inseparable from Yah, and unify with Yah, and ruach is inseparable from Vau, and unifies with Vau, and nefesh is inseparable from Hey, and unifies with Hey; walking with the Lord (Adonai, Yahweh), walking in righteousness, walking in beauty and holiness, so souls are unified in themselves and they are unified with The Name, and as they draw near and enter into unification so there may be an influx of the Supernal Crown, or ‘crown of Yod.’ This corresponds with yechidah, the ‘divine spark,’ ‘unique essence,’ radiance of the Supernal Crown; through this there is conscious union with the Supernal One, reintegration with the Infinite Light - Absolute Mercy.

In this you may understand that the tikkune of the soul depends upon neshamah and the essence of neshamah, just as the tikkune of the Holy Vessels depends upon the Supernals, or the tikkune of The Name is in Yah; and know that the tikkune of the soul is inseparable from the tikkune of the Holy Vessels. It is through the tikkune of souls the tikkune of Holy Vessels is accomplished; hence, the coming of the Messiah that brings about the tikkune of souls, and so the tikkune of the the world, creation, and the Holy Vessels. This is in the Blessed Name of the Messiah, Yeshua (Yod-Hey-Shin-Vau-Hey).

The tikkune of our soul comes through the reception of the Holy Light and Spirit from above, the Messiah, the Anointing; but receiving our anointing we must enact an active and dynamic surrender to that Divine Grace and co-labor with the Holy Spirit, Holy Shekinah, for the tikkune of our soul, the healing and redemption of our soul - our ‘salvation.’ Thus, we need to clean and change ourselves, cultivating nefesh elokit, a godly soul, and unify our nefesh with ruach, our spirit, our intelligence, and seek to live according to the intention, desire, of our holy neshamah, our divine or enlightened nature - our heavenly soul. When nefesh and ruach are aligned and harmonized, united and realized, so something of the unification of Vau and Hey is accomplished, and when ruach-nefesh is aligned and harmonized with neshamah, united with neshamah, so something of the unification of Vau and Hey with Yah is accomplished; when this happens souls experience a greater influx of the Supernals - Supernal Grace, Absolute Mercy. Hallelu Yah! Praise the Lord!

As is known, the seven Sefirot of Construction, or the power of Vau-Hey, becomes manifest in us as the seven interior stars and the Supernals, or the power of Yah, is the ‘eighth star,’ the ‘secret star,’ above our heads. This process of the tikkune of the soul, of course, corresponds with the generation of the interior stars, the awakening and uplifting of the ‘serpent power,’ and generation of the body of light. In this, too, is the tikkune of Ha-Shem, The Name, and when understood the teachings on the awakening of the serpent power, generation of the interior stars and body of light, are integral with the teachings of Ma’aseh Merkavah, the ‘Works of the Chariot.’

These are a few things that it is given to me to share this morning.

May the face of Yahweh shine upon you this day, and may your face be radiant with the Holy Light of the Messiah, Yeshua! Amen.

Yeshua Shalom!
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Re: Supernal Faith and the Holy Atik

#20 Postby Tau Malachi » Wed Oct 18, 2017 9:30 am

Grace and peace to you in the Blessed Name of Yeshua!

Having spoken of mysteries of the soul and Ha-Shem, and the tikkune of Ha-Shem through the tikkune of the soul, there are further secret mysteries to be shared with the blessing and help of the Holy One.

You will note that when speaking of the soul and the realization of the soul most often the masters of the tradition only speak of nefesh, ruach and neshamah though there are, in fact, five aspects of the soul, there is also hayyah and yechidah. These two aspects, which are the essence of neshamah, are occasionally spoken about in teachings and when they are spoken about there is rarely much detail shared concerning them. In that the tikkune of the soul is in neshamah and the essence of neshamah, hayyah and yechidah, it is good to consider this and seek understanding.

This, of course, is all in the mystery of p’nimi and makifin, what is ‘internalized,’ embodied, and what is ‘encircling,’ transcendent. Understand, nefesh are ruach correspond with this world, the incarnation of the soul and realization of the soul in this world, and hayyah and yechidah correspond with the World-To-Come, the ascension of the soul and realization of the soul in the World-To-Come. The outer aspects of neshamah are oriented to and involved with nefesh and ruach, and this world, but the inner aspects of neshamah are oriented to and involved with hayyah and yechidah, and the World-To-Come. Thus, in terms of the incarnation of the soul and the realization of the soul in this world, tzaddikim mostly speak of nefesh, ruach and neshamah for those are the aspects of the soul that are realized and embodied in this world, while hayyah and yechidah correspond with the soul in the World-To-Come, realization of the World-That-Is-Coming, and therefore are not spoken of so much.

Consider this. Neshamah, and the essence of neshamah, reaches into the World-To-Come, the Pleroma of Light - the eternal realm, as such the realization or enlightenment of the soul in the World-To-Come is a present reality to the inner aspects of the soul, neshamah, and hayyah and yechidah, and it is in this they they hold the spiritual power, the knowledge, understanding and wisdom, for the tikkune of the soul, tikkune of the outer aspects of neshamah, and ruach and nefesh. Understanding this you will know that radical leaps in the tikkune of the soul, or the evolution and realization of the soul, are possible; the very principle of Supernal Grace and Absolute Mercy reflects this truth, a bringing forth of the innate perfection of the inner aspects of the soul, and through Supernal Grace, as we know, a Thunderbolt Enlightenment is possible, a swift realization of the Great Natural Perfection.

Now there is something more to be said of the tikkune of the soul and realization of the soul, or the greater embodiment of the soul. As is known, there is the flesh and there is the soul, and in effect they are opposites, the flesh tending to strive with the soul, often in conflict with the soul. In that they are ‘opposites’ understand that through a third principle they are joined and bound together; hence, through the subtle or spiritual body. As perhaps you might intuit, the greater the generation of the spiritual body, the body of light, the greater the unification of the soul with the body and this life, the greater the embodiment of the soul, and as such the greater the manifestation of the incarnate person as a vehicle, ‘chariot,’ of the Divine Presence, the Holy Shekinah.

This mystery is hinted at through a common teaching of the Holy Kabbalah concerning the 613 Commandments, which states that they corresponds with various parts of the body of a human being. The suggestion is that through the remembering and keeping of the commandments, the positive and negative commandments, there is the generation, formation, making, of the ‘body’ of a human being in the image and likeness of Yahweh Elohim; hence, the generation of a spiritual body, a body of light, through which there can be a greater influx and realization of the soul, greater embodiment of the soul. Understanding this, in the Holy Gospel it is the spiritual essence of the commandments that we remember and keep, acting in faith and love, doing what is good and true, generating light power, merit, through which the subtle body is built up through various gradations of light, astral, spiritual and supernal. As the spiritual body, the body of light, is generated from one grade of light to another, so corresponding grades of soul enter into play and are realized, nefesh, ruach and neshamah, and likewise so there can be the reception and integration of greater influxes of Supernal Grace, radiance of the Supernal Crown - the Anointing (Messiah).

The formation of the body of light is the creation of a holy vessel for the soul, and likewise a holy vessel to receive and hold the influxes of the Sefirot, the spiritual power of Ha-Shem; this is integral to the tikkune of creation and the Sefirot, or Ha-Shem.

We behold the perfection of this in the resurrection, in the revelation of the Risen Messiah, who arises in a completely pure spiritual and supernal body with ‘three light vesture; and it is through the divine action of Adonai Yeshua, his demonstration of a total and complete self-offering, that we understand the way of the full generation of the body of light.

When the author of the Letter to the Hebrews writes, “Seek always a better resurrection,” you may understand him to be saying, “Seek always a greater generation of the spiritual body - the body of light.”

These were a few further thoughts I was inclined to share.

May the Holy Light of the True Cross shine upon all living spirits and souls this day and may many be uplifted in the Great Ascension! Amen.

Shalom Aleichem!
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Re: Supernal Faith and the Holy Atik

#21 Postby Tau Malachi » Thu Oct 19, 2017 10:38 am

Grace and peace to you in the Holy Light of the Messiah!

Having spoken of the subtle body that joins the flesh and soul, now it is given that we may speak of the generation of the body of light in a little greater detail, sharing some secret mysteries for those with knowledge. Understand, all creatures have a subtle body through which their soul is attached to them, and their subtle body, the ‘light’ with which it is formed, corresponds to the soul within them, and this is true of all human beings, all have a subtle body corresponding with the soul within them. As is known, with a human being there may be nefesh, ruach and neshamah drawn from the Holy Sefirot, but also there may be klippot of nefesh, ruach and neshamah drawn from the Other Side. If there is a true divine nefesh, ruach or neshamah, so the subtle body, the spiritual body, will shines with the corresponding light, but when there are klippot of soul the subtle body is formed of impure or ‘false’ light and while having some luminosity, a ‘spiritual body,’ a true body of light, is not generated.

There are many who live in the state of nefesh behamit, the bestial vital soul, and if there is something of ruach and neshamah it is klippah, and so their subtle body has a luminosity like a ‘glow,’ the light of the subtle body being drawn from Klippah Nogah - nogah light, ‘glowing’ light, and from the impure lights of the other great klippot. There can be a certain “brightness” with such people, but ultimately it is a false light, illusory like an enchantment or deception. In order to begin the generation of the true spiritual body, the body of light, a person must undergo a spiritual conversion, coming to faith and turning to enlightenment or God, the True Light; as a person undergoes a spiritual conversion and receives something of the anointing with the Holy Light and Spirit, so there can be a regeneration, transformation of nefesh from the state of nefesh behamit to nefesh elokit, a ‘godly soul,’ a ‘divine nefesh.’ This opens that way for the influence of the true ruach and neshamah, the cleansing, clearing, of the klippot of the soul, husks of the soul, and the tikkune of the soul, the healing and redemption of the soul.

When a soul undergoes a spiritual conversion and there is a regeneration of nefesh there is a generation of corresponding light in the subtle body, instead of nogah light there is tov light, the light called ‘good.’ If the influence of ruach is drawn in, nefesh joined with ruach, the subtle body will shine with zohar light, ‘radiance,’ and if the influence of neshamah is drawn in, ruach and nefesh being joined with neshamah, then the subtle body will shine with bahir light, ‘brilliance.’ If and when the interiors of neshamah are realized and embodied, if and when there is supernal realization drawing in something of yechidah and hayyah through neshamah, there are two greater lights with which the spiritual body might shine - supernal lights, kavod light, ‘supernal glory,’ and hai light, the ‘light of life’; such a soul becomes a conduit of direct influxes of the radiance of the Supernal Crown (Eheieh), Abundant Mercy.

Thus the generation of the body of light transpires through these gradations, but with souls of higher grades and with realized souls there may be a natural and spontaneous arising of the light body at various grades of light, and there may be swift leaps in the generation of the body of light; hence, a play of merit from previous incarnations and the good company of heaven with them indicative of great merit or previous spiritual realization.

As is known, with the realization of the interiors of neshamah - supernal realization, there is the generation of the Threefold Body; this is Glory and Life arising from Truth - the Wisdom of Ain. Contemplate this well, and understand!

If you understand this generation of the body of light through various gradations of light you will know that the grade of the generation of the body of light and realization of the soul is self-evident to the angels of heaven and to the holy and enlightened ones; hence, this generation of light body and realization of soul can be seen, heard and felt - witnessed, by the “saints and angels,” or heaven.

Now there is a secret that it is given that I share with you. As is known, the generation of the body of light comes about through the reception of the Holy Light and Spirit from above and through the awakening and uplifting of the fire that is within us - the ‘serpent power,’ the force of will and desire. In the ignorance, the illusion of separation, the serpent power, the force of our desire, is turned downward and outward, towards the world and things of the world with little, if any, desire for enlightenment or thoughts of heaven and God. If and when a soul undergoes a spiritual conversion - a spiritual death and rebirth, and faith dawns, and they ‘turn to God,’ so their serpent power is stirred, and is turned inward and upward, Godward, and as that great power of will and desire is uplifted and redeemed so there is a progressive generation of the body of light and realization of the soul through various gradations of nearness and oneness with God, the True Light.

Understand, when the serpent power is turned downward and outward, in effect Vau and Hey are divided, and Vau-Hey is not properly joined and unified with Yah; thus, heaven forbid, Ha-Shem is impaired, like a ‘broken vessel.’ When the serpent power is turned inward and upward, ‘returned to God’ and redeemed, Vau and Hey are united and are joined with Yah, there is the right formation of Ha-Shem, tikkune of The Name and the Holy Sefirot.

This is all well known among initiates, but the ‘secret’ that is given to be shared is this: The fire within us, the ‘serpent power,’ corresponds with the power of Yod - the awakening and uplifting of the serpent power is the realization and embodiment of something of the power of Yod in the Great Name. Contemplate this well, and understand!

In closing there is something more to be shared. Understanding that the generation of the spiritual body, the body of light, corresponds with ‘resurrection,’ as hinted at by the quote of a verse from Hebrews in my last post, so you may understand that the generation of the body of light not only joins a greater manifestation of the soul with the flesh, but it also facilitates the power of resurrection and ascension - the capacity for the transference of consciousness from the physical body into a spiritual body, or the ability of mystical ascents of the soul into heaven (aliyat neshamah). Thus, this embodiment of the soul - a greater consciousness in the body, is at one and the same time a realization of the soul, consciousness, beyond the body; hence, the Great Ascension, Great Exodus, or realization of the ‘World-To-Come.’

This is what it is given that I share with you this morning, fulfilling a vision in dream of sharing it with you and others in depth. Here, though, perhaps these hints will suffice, stirring remembrance.

I pray the Eternal One reveals this secret to you and gifts you with understanding! Amen.

Yahweh Shalom!
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Wise Builder

#22 Postby Elder Gideon » Sun Oct 22, 2017 12:43 am

Shabbat Shalom, Tau Malachi:

The formation of the body of light is the creation of a holy vessel for the soul, and likewise a holy vessel to receive and hold the influxes of the Sefirot, the spiritual power of Ha-Shem; this is integral to the tikkune of creation and the Sefirot, or Ha-Shem.

Having spoken so clearly about outer aspects of neshamah, ruach, nefesh corresponding with this world and the inner aspects of neshamah, hayyah, and yechidah corresponding with the World-to-Come, I'm elated to hear in new detail how this evolving teaching on Supernal Faith is speaking to the capacity to transfer consciousness at death. This transference requires another vessel, a 'house.' What I hope to integrate of these mysteries is my new hearing of the Perfect Master's conclusion of the Sermon on the Mount:

‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!’ (Matthew 7:24-27).

A life lived is a building 'thought,' 'spoken,' and 'made' every day until one's last. At death, one figuratively moves into what they built in life. On what one founded their house is a matter of great faith. Here, your teaching of what separates or unites Vau-Hey is a matter of faith, which is the same as how one directs their energy. As one establishes this house—hearing in faith the word of the Perfect Master who is to us the voice of Tzaddik—and acts with energy directed inward and upward, they build upon the World-to-Come:

Understand, when the serpent power is turned downward and outward, in effect Vau and Hey are divided, and Vau-Hey is not properly joined and unified with Yah; thus, heaven forbid, Ha-Shem is impaired, like a ‘broken vessel.’ When the serpent power is turned inward and upward, ‘returned to God’ and redeemed, Vau and Hey are united and are joined with Yah, there is the right formation of Ha-Shem, tikkune of The Name and the Holy Sefirot.

In a way I've not heard before, the Perfect Master is describing the afterlife. All souls will come to storm: the End-of-Days. Those dwelling places that endure are those in whom Vau-Hey are united and (as in carpentry) 'tied' to Yah. Yah is rock: the World-to-Come. HalleluYah!

See, you recently transmitted related nuance in another teaching. In my Father’s house there are many dwelling-places (John 14:2) speaks of dwelling-places for souls. Again, the relationship between a wise builder and one able to receive the LORD in the afterlife depends upon a vessel, a house tied to rock. I only have to reconsider the Acts of Thomas to hear how he, a slave of an Indian king, built a royal palace in the World-to-Come through radical charity with the king's wealth.

I am most grateful beyond words for the experience in the Holy Spirit: The Light Palace of the Sovereign receives souls into dwelling-places built by faith.

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Re: Supernal Faith and the Holy Atik

#23 Postby Tau Malachi » Thu Oct 26, 2017 10:25 am

Blessings to you in Adonai Yeshua Messiah, the Anointing of God!

The teaching of the Master at the conclusion of the Sermon on the Mount of the wise individual building their ‘house’ upon ‘rock’ corresponds with the mystery of Tzur that you have written about elsewhere in our discussion of Keter and Katar, and we may indeed say that the building of this ‘house’ corresponds with Vau-Hey and the ‘rock’ with Yah, Yod-Hey. If we consider the Holy Sermon in it the Master teaches the spiritual essence of the of the Torah and commandments, and he connects the building of the house with the enacting of the commandments in their spiritual essence; hence the enacting of the teachings of spirituality in life that he gave to his disciples and followers which reaches into the supernal roots of the commandments.

This world corresponds with Asiyah, the universe of action, making, building, and with the material body it is given that we take action to realize and embody the kingdom of heaven - enlightenment, the Sovereignty of the Holy One. Through actions, through good works, merit, light power, is generated, the spiritual body is formed and made - a body of light is generated, and so the fullness of our soul is embodied, and with our soul, the fullness of the Divine Presence, the Holy Shekinah.

Joined with right action, naturally, there is right thought and right speech, righteous actions arising from righteous intention, thought and speech; but all in a great mystery actions complete the movements conceived in thought, and unify body with soul, and body with the Divine Presence, therefore manifestation, embodiment, is completed through action.

Here we may share an open secret. It is through action, embodiment, that the potential of the World-To-Come is realized and things are made to appear ‘above’ in that realm of eternal life; as things of the kingdom of heaven are made manifest in this world, enacted, embodied, so they in effect come into being in the World-That-Is-Coming. In this you must remember that the material world and dimension, and the astral, spiritual and supernal are all interconnected, and that within and behind everything that appears in the material world and dimension there and astral, spiritual and supernal manifestation; as the spiritual essences of things are drawn into them in this world and their intention, purpose, as they are in the Supernal One is realized and embodied ‘below,’ so they are realized ‘above.’ This is called the tikkune of Glory; hence the teaching of the Holy Scriptures that the deeds of the tzaddikim, the righteous, are the glorification of the Most High.

This is the secret of “make the upper like the lower” in Thomas 22. Contemplate this well, and understand!

Here it is given that we may speak a secret mystery. As is known, the generation of the body of light corresponds with the spiritual and supernal body through which souls arise in the resurrection and ascension, and so are able to pass through the seven heavens and appear in the Supernal Abode, the World-To-Come. As the body of light is generated so also a dwelling place is generated, a palace, a mansion of light in the heaven of heavens, the Supernal Abode. The generation of the body of light and the building of the mansion are, in fact, one and the same, the body of light and the mansion being inseparable from one another, the mansion being the radiant display, the glory, of the body of light and soul in the World-To-Come, or ‘House of Abba.’

Understand, when Adonai Yeshua says to his disciples “in my Father’s house [palace] there are many mansions” and “I go to prepare a place for you,” he is speaking of a twofold divine action. On one hand, he is speaking of the greater Light Transmission, the greater influx of the Supernal Light and Spirit that will come to pass with the revelation of the Risen Messiah, the complete generation of the body of light - the Threefold Body; but, on the other hand he is speaking of the generation of light realms, heavenly mansions - dwellings for souls in the World-To-Come.

It is wonderful that the Acts of Thomas reveals the power of the Messiah in anointed tzaddikim, holy apostles, to also facilitate the building of heavenly mansions on behalf of souls, which also indicates the apostles capacity of Light Transmission for the generation of the spiritual and supernal body - the body of light. As the Acts of Thomas teaches us, as is well known to initiates, the foundation of good works, divine actions, and the generation of the light body and building of the heavenly mansion, is tithe and charity - the offering of our life, our livelihood, to the service of the kingdom of heaven. Having this in place all other good works, divine actions, are well grounded, well rooted, in a conscious intention and desire to serve the kingdom of heaven, the Messiah and Holy One, with all one’s heart and soul, mind and strength.

Understand that in the generation of the body of light and heavenly mansion all material and spiritual powers - our entire being, is directed towards the service of the kingdom of heaven and so uplifted, reintegrated with its root and essence in the Supernal One; hence the secret mystery taught in the Holy Kabbalah of ‘direct light’ and ‘returning light.’

Now concerning the Apostle Thomas building a grand supernal palace for the king, understand that the king for whom he labored was predestined to receive the Gospel and the Messiah, the Anointing from him, and remember that Thomas was sent to the king, given to the king, by the Lord. It was because of this that Thomas could labor in this way for the king, building a palace, mansion, for him in the Supernal Abode before the king accepted the yoke of the Gospel and the Messiah. Understand, though, that Thomas merely served to open the way for the return of the king to the Holy One, and that the king himself took up the spiritual labor of generating the body of light and building a heavenly mansion; receiving teachings and initiation from the apostle, so the king himself engaged in tithe and charity, all manner of good works, and he prayed and meditated and worshipped the Holy One in spirit and truth, and he also spread the Gospel of Truth to many souls in his land and beyond. Thus, although an anointed tzaddik may help facilitate the generation of the spiritual body through the play of Light Transmission, and may help in the formation, construction, of a palace of light in heaven through various means,we must co-labor with them in the Holy Spirit, and taking up the Life Divine, co-laboring with the Holy Spirit, we must complete that generation and formation, bringing our initiation to fruition in actual spiritual or supernal realization. They cannot complete this spiritual labor for us, but we must be willing to engage in the Work of Salvation, Ma’aseh Yeshua.

Having shared the interconnection between the generation of the spiritual body and the building of a heavenly mansion so we may consider the ‘substance’ from which the body and mansion are formed. As is known, the spiritual body is a body of ‘light’ and the mansion is a ‘palace of light’ or ‘light realm,’ and we have indicated the various gradation of light, all of which are one Holy Light, the essence of which is the Clear Light - primordial and supernal. As is also known, the Holy Sefirot are ‘Vessels of Light,’ and have inner lights and outer lights - ruhaniyot and shefa, their essences and powers, all of which are manifestations of the Light of the Infinite. Understanding this, so you will understand that the ‘light’ forming the spiritual body and heavenly mansion corresponds with the ruhaniyot and shefa of the Holy Sefirot - the Divine Attributes, Divine Actions.

We have established the enacting of the spiritual essence of the 613 Commandments as corresponding with the generation of the spiritual body, the body of light, and so also the building of the heavenly mansion in the World-To-Come. Understand what this means! When we cultivate the attributes, qualities, of the Holy One, co-laboring with the Holy Spirit so that we resemble the Messiah, and when we engage in the various actions corresponding with those attributes, our soul is unified with the Sefirot and we draw upon the ruhaniyot and shefa of the Sefirot, receiving influxes of the Holy Light and generating light-power, merit. In this way the spiritual body is generated and a heavenly mansion is build, their ‘substance’ being the ruhaniyot and shefa of the Sefirot that we have received and integrated, realized and embodied.

Remember, there are positive and negative commandments, 248 positive and 365 negative, and these correspond with the ‘limbs and organs of the body’ and with the ‘tissue and sinews’ respectively. Just as when we enact what is good and true in harmony with the Sefirot we become a conduit, vehicle, of the corresponding ‘light,’ or ruhaniyot and shefa, so also when we withhold ourselves from what is impure, or evil and false, for the sake of heaven and the Holy One we also draw upon the ruhaniyot and shefa of the Sefirot. Thus, both enacting what is good and true and not enacting what is evil and false and generates light-power, merit; hence the blessing of resisting temptation and overcoming temptation, as well as enacting what is good and true, faith and love - righteousness.

In closing there is another open secret we can share. The heavenly mansion, the palace of light, is not just the manifestation of a dwelling ‘above,’ but there is also a manifestation of this mansion, palace, below. As is known, wherever a living tzaddik abides, and wherever they go, is called the ‘Holy Land’ and ‘Makom’ (dwelling place); hence something of the light palace formed in the World-To-Come manifests with them in this world, surrounding them. We often glimpse this in moments of the revelation of the Body of Glory - full Light Transmission, a vast array of light and glory, beauty and holiness, as though a great palace of light. Thus, something of the heavenly mansion built along with the generation of the spiritual body, the body of light, can be experienced in this world, as well as in the World-To-Come.

These are a few thoughts I was inclined to share, and for the moment it seems to be enough.

May the Holy One gift us with understanding and wisdom, and may the Holy Spirit lead us in the Way! Amen.


Shalom Aleichem!
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Re: Supernal Faith and the Holy Atik

#24 Postby Marion » Sat Oct 28, 2017 8:14 am

Shalom and Blessings!

“As the body of light is generated so also a dwelling place is generated, a palace, a mansion of light in the heaven of heavens, the Supernal Abode. The generation of the body of light and the building of the mansion are, in fact, one and the same, the body of light and the mansion being inseparable from one another, the mansion being the radiant display, the glory, of the body of light and soul in the World-To-Come, or ‘House of Abba.’”


As the body of light is generated and this mansion of light is generated, I am wondering if this is generated for many souls? Because, there is the teaching that Tzaddikim generate light realms and sanctuaries for souls to dwell while yet in this world. So while the body of light is generated, can we say that it is not for ourselves, but we generate this body of light for the sake of all living spirits and souls? In this way, our life is not our own, and all is for the sake of All.

This reminds of how you teach that the World to Come in here, now. It is inseparable from the world that appears, it is only in the ignorance, in the unaware state, that we do not see it, or refuse to see it. You often teach that life is a dance of great beauty and great horror. This teaching seems related here in that, in the ignorance, we see the great beauty and great horror as opposed to one another, as separate. In the light presence, what we see is they are inseparable, that in fact, they are one, with no separation, and quite wondrously, are not opposed to each other at all.

May we hear this mansion macrocosmically as well? May we say that this mansion is, or exists in the body of Adam Kadmon? And is this part of the meaning of calling Yeshua “the second Adam”?

Mystery of Eben—rock. Eben is Ben—Son with an Aleph, spelled: aleph-bet-nun. Is this a mystery Son reintegrated with the Father? With the aleph representing the Father, and ben-nun as Son? Taken out of human terms, would “son” imply one who can give back? In that the Son, Tiferet gives back to Malkut. When Tiferet knows it’s inseparability from Keter, the One - Aleph, there is abundant Mercy. And, in effect, Malkut becomes Kallah. Is this integral to the mystery of the inseparability of Keter (1st sefirah) and Malkut (10th sefirah)?

Thank you for these teachings, blessings to our Io Adonai Amen!
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Re: Supernal Faith and the Holy Atik

#25 Postby Tau Malachi » Thu Nov 02, 2017 11:23 am

Greetings and blessings in the Holy Light of the Messiah!

The experience of enlightenment and liberation is individual, individual souls entering into supernal realization and various gradations of conscious union, and yet this salvation is not “personal,” but by its very nature there is love and compassion - the love of the Holy One, the desire for the enlightenment and liberation of all living spirits and souls, aware of the intimate interconnection and interdependence of all spirits and souls - the universal. Such is the intention, desire, of the Holy One, and therefore it is the intention, desire, of realized souls that abide in oneness, conscious union. Thus, there is this generation of the body of light and palace of light - ‘mansion,’ with individuals as they progress in spiritual and supernal realization, and it is a manifestation of the power of their soul awakening and unifying with the Messiah and Holy One, but unified with the Messiah naturally the holy and enlightened ones take up the Divine Action of the Messiah - the Work of Salvation (Ma’aseh Yeshua), uplifting souls with them in their ascension and generating merit for souls and sanctuary for souls.

The Threefold Body is the completion and perfection of the generation of the spiritual body, the body of light, and as is known the Glory Body and Emanation Body arising from the Truth Body are the direct manifestation of the love and compassion of the holy tzaddikim who continue to appear in the heavens and on earth to labor in the harvest of souls, laboring for the enlightenment and liberation of all spirits and souls. As is also known these holy and enlightened ones emanate pure light realms from their Body of Glory in the seven heavens - heavenly mansions that form sanctuaries for spirits and souls in the heavens within which they may receive teachings and blessings, and acquire greater knowledge, understanding and wisdom, and generate greater light and love, to continue their ascent, or to enter into an auspicious incarnation and swiftly progress in their realization. The fifth heaven, Maon, is a focal point in the heavens for this divine action, the ‘space’ of the heavenly academies of the great tzaddikim, the great prophets and apostles, but this divine action extends throughout all of the lower heavens that are exterior to Maon. This indicates that the ‘building’ of a heavenly palace or mansion is not for the sake of a single individual soul alone, but is for the sake of many spirits and souls, as many as draw near to the holy tzaddik and cleave to them in the Holy One, and so enter into their palace of light, the array of the Holy Shekinah that surrounds them.

In the eighth heaven, the Supernal Abode, the World-To-Come, this is true of all palaces, mansions, that appear; they are dwellings of one and many, and they are open to all spirits and souls that desire to enter and are able to enter. They are, indeed, places of interaction, communion and sanctuary, fashioned with the intention of the coming and going of spirits and souls, and the gathering spirits and souls, the facilitation of greater nearness and oneness of spirits and souls with the Infinite and Eternal One.

Now just as through the spiritual body, the light body, the soul is joined with the flesh and inner aspects of the soul are embodied, so the soul appears in the heavens and the World-That-Is-Coming, the soul becoming actualized and realized ‘below’ and ‘above,’ the manifestation of the soul in this world bringing about the ‘manifestation’ of the soul in the heavens and the Supernal Abode. In this twofold action of realization, manifestation, ‘above’ and ‘below’ so there is the unification of heaven and earth in a human being, something of the kingdom of heaven being made manifest upon the earth - there is a manifestation of the ‘company of heaven’ with such a righteous person. In much the same way that the building of a heavenly mansion holds an intention of something more than a dwelling place for that single individual soul, so also the generation of the body of light. Understand, the greater the generation of the body of light the further the reach of the prayers and meditations of a faithful and spiritual individual, and the greater the influxes of the spiritual powers of Sefirot they are able to invoke and hold in this world; hence the greater the initiate’s capacity to impart blessings and empowerments, the greater the gifts of the Holy Spirit with them, and therefore the greater their service, the greater their spiritual benefit to others. As the body of light is generated in full and an initiate begins to acquire the ability of aliyat neshamah, mystical ascents of the soul, or transference of consciousness into the light body for spiritual works, so their prayers become very powerful, for directly ascending to the Throne of Glory, or entering into the Palace of the Messiah, they have the ‘ear of heaven,’ their prayers being heard and swiftly answered. This, too, is a passing of merit to others, akin to the passing of merit when engaged in the building of heavenly mansions for various souls as we hear of with Apostle Thomas.

Thus, like the building of a heavenly mansion, the generation of the body of light is founded upon love and compassion - the desire for the enlightenment and liberation of all living spirits and souls, and the desire to be of the greatest possible service in this ‘harvest of souls,’ the ‘Great Work.’

Understand, at the outset of creation the souls of all humanity were contained in the One Soul, the soul of Adam Elyon (Supernal Human One), and the ‘body’ of Adam was light - supernal light and glory; but through the transgression and fall of Adam there was a diminishing and corruption of the light, and a degradation, descent, of the soul of Adam - souls of humanity, into the darkness of matter and the material dimension and world (Asiyah). Thus, souls became bound up in the ignorance, the illusion of separation, and the gilgulim, the play of potentially endless rounds of transmigration. Through the generation of the body of light and realization of souls, so there is a restoration and return of souls to their original state, the supernal light and glory in which they were clothed at the outset. Thus, in fruition of the generation of the body of light souls are self-radiant as Adam Elyon was at the outset; but all in a great and supreme mystery, returning to be One, these holy and enlightened ones pass into a greater supernal and primordial realization and become radiant with supernal light and glory beyond that of Adam Ha-Rishon (First Human One), and so bring greater glory to the Holy One. This greater supernal realization, and greater supernal light and glory, corresponds with the Messiah as the ‘Second Adam’ or ‘Great Seth’; here we may say that all souls that will attain this realization were/are contained in the Soul of the Messiah - Hayyah Yeshua, the Risen Messiah.

Here it is given that we may speak a secret mystery, a hint for those who have understanding. The Palace of the Messiah is the realization of the palace of Adam Elyon, and corresponds with the realization of Adam Kadmon - primordial enlightened being. Within the Great Palace of the Messiah - the Anointing, are all of the light palaces, mansions, of those who receive and realize the anointing with the Perfect Light and Spirit, Supernal or Messianic Consciousness.

In closing there is something to be said of ‘palaces’ or ‘mansions.’ Understand, these words are metaphors, relying on things of this world to speak of realities within and beyond. Remember, though, the axiom in the Holy Kabbalah, “As above, so below; as below, so above,” and remember the teachings given on the realities of the seven heavens. Consider Asiyah, the material universe, and this material world. According to wise seers there are literally countless worlds within which there is life, and looking into this world we can see that there are many, many, realms of life - environments, ecosystems; these worlds and realms within them, are ‘palaces,’ ‘mansions,’ of Asiyah. Understanding this, consider the possible countless worlds and realms of the astral universe, and spiritual universe, and supernal universe - Yetzirah, Beriyah and Atzilut. This, perhaps, may given some hint about ‘heavenly dwellings’ as something much greater than we might imagine, though indeed, just as we have a ‘dwelling place’ in a realm of this world, so also there may be ‘dwellings’ in realms of worlds of these inner dimensions, and something similar may also be indicated by ‘palace’ or ‘mansion.’ In vision, and in visitation, the meaning of a ‘dwelling place’ becomes very interesting, and astonishing, leaving one speechless in awe and wonder at the great matrix of creation, material, astral, spiritual and supernal, and even more so leaving one in awe, wonder and reverence of the Infinite and Eternal One who is the source and foundation of it all, and contains it all.

Blessed be the Holy One and the Name of the Holy One! On this very day may the Holy One and the Name be One on earth, and may many spirits and souls be set upon the Path of Return! Amen.

Yeshua Shalom!
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Re: Supernal Faith and the Holy Atik

#26 Postby Tau Malachi » Fri Nov 03, 2017 10:27 am

Greetings and blessings in the Holy Light of the Messiah!

There is something more to be said of the generation of the body of light and building of the palace of light, or heavenly mansion.

There is a significant prayer of the Master in the Gospel of Phillip that we may paraphrase to cite a secret mystery. In a prayer of thanksgiving and invocation the Master says, “You who have joined with us the Perfect Light and Spirit join with us the images of the angels too so that we might be complete in your image and likeness - your Divine Presence.”

Here, perhaps, you may recall that in the vision of Ezekiel the holy chariot is composed of angels - living divine beings, and likewise you may recall that the heavens and all things appearing in them are composed of angels - living beings of light. We have said that the body of light and mansion is formed of the ruhaniyot and shefa of the Sefirot; know and understand that the manifestation of the ruhaniyot and shefa is as angels, supernal angels and various angels of creation, formation and making. As the Master teaches us in the gospels, souls in the heavens resemble angels, and in the World-To-Come they resemble supernal angels in the Messiah, the Anointing. In this, perhaps, you may understand the prayer of the Master for the joining of the images of angels to anointed souls as a prayer for the full generation of the body of light, the body of the resurrection and ascension; likewise, for the formation, building, of a dwelling place in the kingdom of heaven, the World-To-Come.

Indeed, just as the holy chariot is formed of angels - living spiritual forces, so also the body of light, and just as the heavens and all that appears in them are composed of angels - living spiritual beings, so also the heavenly mansions.

Consider this. “As above, so below; as below, so above.” The physical, material body, if understood is composed of countless living beings, countless lives, and so there is a body with which the soul merges in this world. As below, so above, but above living lights, angels of light, compose the spiritual body, and likewise the heavenly mansion; and we may say that the palace or mansion is the radiance of the power and glory of the soul’s body of light, the body of light and palace of light being inseparable from one another, completely interwoven. The very nature of this radiant display of the power and glory of souls unified with the Messiah and Holy One, and the Holy Shekinah, is heavenly hosts corresponding with Yahweh Elohim Tzavaot, and Shaddai.

There are those supernal angels and various angels of the heavens that become joined with us as we cultivate the Divine Attributes and engage in the corresponding Divine Actions, and likewise, in the midst of various spiritual works, and the giving of new teachings and revelations, there are those angels, maggidim, that we generate and create; all of these are in the weave of the body of light and palace of light - hosts of heaven, an array of divine or enlightened energy-intelligences. Thus, truly, with the generation of the body of light and reaching oneness with the Holy One and Shekinah - perfect devekut, we abide in the good company of heaven, angelic powers.

Here it ought to be said, though, that engaging in transgression, wickedness or evil, there are other entities invoked and bound to souls, unclean and evil spirits of the Other Side, angels of archons and demons, and various shades and shadows, heaven forbid and God have mercy upon us! Thus, we are wise to be mindful of our thoughts, words and actions, mindful of the spiritual beings, forces, we join ourselves with, and we are wise to “put all spirits to the test to see if they are from God,” the True Light.

It seemed good to add this to our contemplation this morning.

O Holy One, may we be blessed to abide always in the good company of heaven and Your Name, the Holy Shekinah! Amen.

Yahweh Shalom!
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Re: Supernal Faith and the Holy Atik

#27 Postby Tau Malachi » Tue Nov 07, 2017 10:33 am

Grace and peace to you in Hayyah Yeshua!

We have travelled far in our contemplation of ‘supernal faith,’ venturing into many depths of secret mysteries, and we have considered mysteries of the tikkune of Ha-Shem and the great tikkune of creation that transpires through the Messiah, the Anointing, and through the awakening and realization of souls, or their resurrection and ascension. The foundation has been well laid to speak of an inmost secret of the tikkune of Ha-Shem, The Name, and with help of the Holy One perhaps something of that secret might be revealed to those with knowledge in the Holy Spirit. I pray that might be so, praying that the Spirit grants you insight! Amen.

We have spoken above about the tikkune of Ha-Shem, mysteries of Yod-He and Vau-He, and their unification, the manifestation of Ha-Shem in full glory and power in this world, and the unification of the Holy One with The Name. Remembering what has already been shared, perhaps you may also remember something that has been said in the Holy Kabbalah, “When the tikkune of creation and Ha-Shem are complete the Son will become the Father and the Daughter will become the Mother.” Understand what this means!

The Father is Yod, the Mother is the first Hey, the Son is Vau, and the Daughter is the final Hey. If the Son becomes the Father and the Daughter becomes the Mother, then Yod-He-Vau-He becomes Yod-Hey-Yod-Hey; hence, Vau-Hey become Yod-Hey. This is the manifestation of the Great Name in the fruition of the End-Of-Days, in the revelation of the true kingdom of heaven, the World-That-Is-Coming. In a manner of speaking, YHYH is Ha-Shem ‘before’ creation, and therefore Ha-Shem will ‘return’ to this when creation comes to its fruition and is perfect and complete, Ratzon Elyon, the will of the Most High, being accomplished.

As is known, the Son, or Zer Anpin, and the Daughter, or Nukva, are unified through prayer and worship, and through contemplation and meditation, and through remembering and keeping the commandments in their spiritual essence - love; their full and complete union, though, is in deep meditation and the full embodiment of the soul and Ha-Shem, or the Holy Shekinah. In this YHVH becomes manifest in this world in full power and glory, and the way is opened for the unification of the Son and Father, and the Daughter and Mother, Vau-He becoming Yod-He, the flashing forth of the power of YHYH.

Understand, through embodiment - incarnation of divinity, enlightenment, there is tikkune of Ha-Shem, YHVH manifest in full glory and power on earth - manifestation of the kingdom of heaven on earth; the unification of the Son and Daughter with the Father and Mother comes through the resurrection and ascension of souls, aliyat neshamah - mystical ascent of souls, or the transference of soul, consciousness, into a body of light and its ascension through the seven heavens into the eighth heaven, the true kingdom of heaven, the Supernal Abode. All in a great and supreme mystery when souls ascend and realize conscious union with the Clear Light Essence - primordial and supernal light, and they arise in the Threefold Body of Melchizedek, this is the realization of the power of YHYH. Thus, in the deepest state of meditation, as a soul receives the full influx of the radiance of the Supernal Crown, this is the flashing forth of the power and glory of YHYH. YHVH is manifest below in full glory and power as YHYH flashes forth above, and in that holy and enlightened soul - a pure emanation of the Human One of Light, these Holy Names are unified, and the Holy One is unified with The Name.

Listen and hear, and understand! Something of this great tikkune of Ha-Shem was accomplished when the soul of Enoch was taken up in divine rapture, in the ascension, and again something of this was accomplished when Moses was taken up by a ‘kiss,’ and again something of this was accomplished when Elijah was taken up by a ‘whirlwind.’ The perfection and completion of this great tikkune, however, is accomplished in the coming of the Messiah, in the revelation of the Risen Messiah and the final ascension of the Messiah. Know that this great tikkune has been accomplished, and that this great tikkune is being accomplished, and that this great tikkune will be accomplished perfectly and completely; as the Messiah - the anointing with the Supernal Light and Holy Spirit, is realized in souls and they pass into the resurrection and ascension this tikkune is ongoing and being accomplished, and in the fruition of the Second Coming, in the End-Of-Days, it will be perfect and complete, YHVH being fully unified, reintegrated, with YHYH, Ha-Shem primordial and supernal - transcendent.

YHYH, this corresponds with the glory and power of Ha-Shem revealed and realized in the World-That-Is-Coming; YHYH, this corresponds with the complete tikkune of Ha-Shem. Contemplate this well, and understand!

As those with understanding may glean there are ways of invocation and intonement of YHVH and YHYH for the transference of consciousness, specifically in works of spiritual intervention uplifting spirits and souls into light realms and worlds of the Supernal Abode, and in the facilitation of souls entering into full reintegration with the Light of the Infinite, Or Ain Sof.

There is another secret mystery that it is given for us to reveal. The Holy Kabbalah teaches that there is Jerusalem below and Jerusalem above, or ‘lower Jerusalem’ and ‘upper Jerusalem.’ Jerusalem below corresponds with the coupling of the Son and Daughter, Zer Anpin and Nukva, and Jerusalem above corresponds with the coupling of the Father and Mother, Abba and Imma. As is known, coupling below brings about coupling above, and when the Son and Daughter are uplifted, becoming Father and Mother, so there is a union of lower and upper Jerusalem, one Holy Jerusalem - this corresponds with the appearance, revelation, of New Jerusalem, in the Book of Apocalypse, which is understood is radiance of the Glory Body of the Risen and Ascended Messiah, the ‘Lamb of God’ (El, Elohim).

YHVH becoming YHYH, the Book of Apocalypse reveals this secret mystery; contemplating that holy book, the Spirit of the Lord (Ruach YHVH, Ruach YHYH) may reveal this secret to you, if contemplating, you meditate, as the prophet and apostle teaches in it.

This is what the Spirit would have me share with you this day. I pray that through the Spirit you may know and understand the meaning of this teaching. Amen.

Yahweh Shalom!
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EHYH

#28 Postby Elder Gideon » Sat Nov 11, 2017 9:42 pm

Shabbat Eve Shalom, Tau Malachi:

Many thanks and praise to the One for revealing YHYH! It indeed crowns this magnificent discourse on the source of Supernal Faith.

The more I contemplate Divine Names, the more they're coming to feel like degrees of relationship of the Divine with Creation. While pervading everything, the Supernals are concealed essences that become known as the Six. Whether YHVH is held internally while pronouncing Elohim or with the vowels of Elohim, or Adonai—all indicate contexts of Creation's receptivity to the Divine.

At the risk of pushing this to a linear oversimplification, Divine Names also seem to suggest depths of the awareness of Divine Being in time and creation. If Sefirot can array concentrically, it suggests that Divine Names can array likewise. Whether Adonai or EHYH is the center or the circumference is one truth. Keter is in Malkut and Malkut is in Keter. In this regard, I'm hearing Divine Names as points in a process.

When YHVH has been fully received and integrated, the conscious return of such Righteous Ones is indicated by YHYH, which you've called the manifestation of the Great Name in the fruition of the End-Of-Days, in the revelation of the true kingdom of heaven, the World-That-Is-Coming. You then distinguish something new that I'm hearing. In a manner of speaking, YHYH is Ha-Shem ‘before’ creation, and therefore Ha-Shem will ‘return’ to this when creation comes to its fruition and is perfect and complete, Ratzon Elyon, the will of the Most High, being accomplished.

This recalls the midrash where angels are protesting the creation of the human beings for all the sin and damage that they will inflict. Ha-Shem responds, "I have fashioned repentance from before the beginning." This primordial state of repentance is how I'm hearing YHYH. How does one repent and return, as the Baptist declared, unless part of one has never left? This is how I hear mysteries of YH, by which I'm aware of the inner aspects of neshamah and hayyah. To return in repentance is to experience that one has never departed.

There's a relationship now focusing between YHVH and YHYH and Eheieh (EHYH). Of YHVH, I see then how YH is to us quite secret, revealed by the vehicle of VH. When VH opens, receives, and embodies the awareness of YH, YHYH is the fruition of the Second Coming, in the End-Of-Days, it will be perfect and complete, YHVH being fully unified, reintegrated, with YHYH, Ha-Shem primordial and supernal - transcendent.

The inmost aspect of soul happens to correspond with the Divine Name "I shall be": EHYH. Because YHYH has flashed forth, it reveals EHYH. EH is entirely primordial: All in a great and supreme mystery when souls ascend and realize conscious union with the Clear Light Essence - primordial and supernal light, and they arise in the Threefold Body of Melchizedek, this is the realization of the power of YHYH.

We've treated EHYHVH before in other posts, but now with this revelation of YHYH, further nuances present themselves. What more can be shared of EHYH in light of YHYH?

Gratefully,

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Re: Supernal Faith and the Holy Atik

#29 Postby Tau Malachi » Tue Nov 14, 2017 11:31 am

Grace and peace to you in Hayyah Yeshua!

It is true, Yah is hidden, secret to us in this world, corresponding to the knowledge of God in the World-To-Come, and yet, if there is a ‘perfect keeping of Shabbat’ we may glimpse, taste, something of the World-To-Come, something of this knowledge of God, and those holy and enlightened ones who enter into supernal realization, having the full capacity of aliyat neshamah, are able to ascend into the Palace of the Messiah and gaze into the World-To-Come, as we see with the holy apostle, Yohanan the Beloved, and his Book of Revelation. Though indeed there may be glimpsing, tasting, and even gazing, in moments of deep meditation and perfect devekut, and flights of the soul in ascent, and souls may experience the fullness of this Habad while as yet in this world, the greater wisdom, understanding and knowledge of the World-To-Come and Yah remains makifin, encircling, transcendent, and very little of it can be made p’nimi, internalized, embodied, and brought ‘down’ to be communicated here. If and when something of this supernal and primordial Habad is communicated in this world it is through the uplifting of souls into direct experience of the Supernal Abode, and through soul-to-soul, heart-to-heart or mind-to-mind transmission. So, truly, this knowledge of God, understanding of God, wisdom of God, the Supernal One, is transcendent; the full knowledge of Yah is transcendent, certainly so!

YH though is revealed and made known through VH, and when that revelation and realization is complete VH becomes YH.

Understand, Yah is within Eheieh - AHYH, and the secret meaning of Eheieh is something more than ‘I Am,’ or ‘I Shall Be,’ but rather it is something like ‘I shall be revealed and known through my actions’ - these ‘attributes,’ actions,’ sefirot, are the Names of God. YH is revealed through VH, and as is known the tip of Yod is Eheieh and El Elyon, and the body of the Yod is Yah, and the first Hey is YHVH pronounced as Elohim; Vau corresponds with the Great Name, and all Holy Names depend upon the Great Name, and Hey final corresponds with Adonai. So truly, Eheieh-Yah is revealed through VH, and through VH souls are able to reach into YH, and into Eheieh, or AH.

Your insights are completely correct concerning the deeper implications of the Names of God as various modes, manifestations, of the awareness of God or knowledge of God - various ways through which the Infinite and Eternal One is revealed and made known, and relates with us; hence, attributes, actions - ‘knowing through actions.’

Now there is, indeed, a deep secret to be spoken concerning the Holy of Holy Name of Six Letters, the unification of Eheieh and Yahweh, AHYHVH, one that points at the secret of secrets that only the Supernal One can reveal. With the help of the Eternal One, if it is the will of the Eternal One, perhaps some hint can be given for the sake of those with understanding, and perhaps it may be that the Holy Spirit gifts them with insights, or perhaps takes their soul up and reveals something of this supreme secret to them. May the Holy One have mercy upon me and forgive my boldness for daring to venture into this esoteric matter, and may the Holy One shelter the souls of those who contemplate with me so that they might not fall from their place and ‘cut their plantings.’ Amen.

Look and see, and understand! If there is this Holy of Holy Name of Six Letters, AHYHVH, then if VH becomes YH there is an even holier, more sublime, Secret Name that is hidden within it, a Holy Name that corresponds with ‘beyond beyond’: AHYHYH.

Know and understand that it is entirely impossible for anyone to comprehend and speak the knowledge of the Infinite and Eternal One, or the reality and realization, that corresponds with AHYHYH. This corresponds with the knowledge of the Infinite and Eternal that arises in the final and complete cessation of souls that enter into full reintegration with the Light of the Infinite, those who ‘go beyond beyond’ never to return to the gilgulim, never to appear again within universes of creation, formation and action - it is the Holy Name of the Primordial One, Primordial Enlightened Being (Habad of Adam Kadmon).

Here it is given that I may share a secret concerning Enoch and Metatron, and perhaps in so doing point at the secret of AHYHYH. As is known, when Enoch was taken up by Elohim - Yahweh pronounced as Elohim, having knowledge of the coming of the Messiah, in love and compassion, wishing the fulfillment of Ratzon Elyon, the will of the Supernal One - the desire for the salvation of all, the enlightenment and liberation of all, Enoch withheld something of his soul from final cessation, or from full reintegration with the Light of the Infinite. Thus, instead of entering into final cessation, ‘going beyond beyond,’ Enoch was translated into the Archangel Metatron - the supernal angelic presence of the Order of Melchizedek, or the ‘angel of the high priest of that Holy Supernal Order.’ Understand, Metatron existed before the beginning of creation, and therefore before the ascension of Enoch, thus being ‘translated into Metatron’ corresponds with integration into the Continuum of Metatron - a manifestation of the Light Continuum in the Supernal Abode of souls of holy and enlightened ones, or great tzaddikim, who withhold themselves from full reintegration with the Infinite Light so that they may continue to emanate and incarnate in realms, worlds and universes of creation to engage in the harvest of souls, the Great Work; hence, to facilitate the enlightenment and liberation of all spirits and souls, all sentient beings.

The knowledge of the Infinite and Eternal, or the reality and realization of this ‘Continuum of Metatron’ corresponds with the Holy of Holy Name of Six Letters, AHYHVH; the knowledge of the Infinite and Eternal, or reality and realization of those who enter into the final cessation, or full reintegration with the Infinite Light, corresponds with the Most Holy of Holy Name of Six Letters, AHYHYH.

Thus, VH completing this Holy Name indicates the ongoing emanation and incarnation of the souls of holy and enlightened ones for the sake of love and compassion, and YH completing this Holy Name indicates those souls of the holy and enlightened ones going beyond beyond and entering into final cessation, complete reintegration with the Infinite Light - opening the way for perfect repose in the Primordial and Supernal One for those who follow. Of the knowledge of the Infinite and Eternal of those who go beyond beyond who can speak? Its is truly the ‘secret of secrets’ that only the Supernal One reveals, it is known only to those who go beyond beyond, those to whom it is ‘revealed.’

There is that ‘Point’ into which we cannot inquire, and we have reached it in our contemplation, so it is given that we be silent and be still, and abide awake in the Divine Presence, aware of the fullness of what we have received, that it is enough. Praise El Shaddai, God Almighty! Amen.

I pray the Holy One is with you and that the Holy One has compassion upon you and pours out Supernal Grace upon you, gifting you with full Habad! Amen.

Eheieh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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