Generations of Adam: Souls, Reincarnation & Impregnations

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Generations of Adam: Souls, Reincarnation & Impregnations

#1 Postby Tau Malachi » Wed Dec 13, 2017 10:40 am

Generations of Adam: Neshamot, Gilgulim & Ivurim

This is the first in a series of teachings the Holy Spirit inclines me to write of advanced, more detailed teachings of our Christian Kabbalah on the mysteries of souls, reincarnation and impregnations, and the process of the healing and realization of souls. These are not teachings for beginning students of the Kabbalah, but rather those involved in advanced studies and contemplation of the Kabbalah, those having significant knowledge of the Tree of Life, aspects of souls, and so forth. Those who might be new to the teachings of our Kabbalah can look into teachings on the aspects of the soul that are given in “Gnosis of the Cosmic Christ,” and then look into the several threads of more in depth and detailed teachings given in the forums on souls and soul impregnations elsewhere. A good knowledge of those teachings will be assumed in these writings so that much of the basic teachings will not be repeated here, but rather what is is to be shared will build upon what has already been taught over the years.

The teachings to be shared draw significant inspiration from the teachings of the Arizal - Rabbi Isaac Luria, blessed be his name and memory. They are not intended as a recounting or explanation of his teachings on the subject, however, but rather something of an evolution and the sharing of new teachings founded upon our Christian or Messianic Kabbalah. For those familiar with the teachings of the Arizal on the subject they will find that our teachings differ on many points, but on other points do not differ at all.

I’d ask members of the community to hold off on posting questions that may arise until I complete the initial series of writings on these mysteries because many questions that might arise will naturally be addressed as the series of writings unfolds. When the basic outline of teachings is complete then we can extend our contemplation with some discussion if anyone is inclined.

May God bless us and help us acquire understanding as we take up this contemplation and revelation of new teachings, and may the Lord gift us with wisdom! Amen.

Gate One: The Roots of Souls

There is Adam Elyon, the ‘Supernal Human One,’ and Adam Ha-Rishon, the ‘First Human One,’ and at the outset of the creation of the Adam, before the ‘sin’ of Adam and the ‘fall,’ they are inseparable from one another. The Holy Kabbalah teaches that the souls of all humanity were within the ‘body’ and ‘soul’ of Adam Elyon, Adam Ha-Rishon, and likewise, the spirits and souls of all creatures, the entirety of creation, heaven and earth, being within the Human One of Light. As is known, from the Adam Ha-Rishon there arose Adam and Havvah (Eve), the generation of male and female, and the play of ‘soulmates.’ Before the sin of Adam, although distinct as ‘man’ and ‘woman,’ Adam and Havvah were inseparable from one another, inwardly unified in Adam Elyon and Adam Ha-Rishon. Adam Elyon, and Adam Ha-Rishon before the sin and fall, this corresponds to the innate perfection of souls in Or Ain Sof, the ‘Light of the Infinite,’ and who are what they are in Yahweh Elohim, the ‘Eternal God.’

When Adam Ha-Rishon sinned, when Adam and Havvah ate of the fruit of the Tree of Knowledge and so became corrupted with the ‘slime of the serpent,’ injected with the ‘venom of the serpent’ - Samael, or evil, so there was the ‘fall,’ a shattering of the ‘body’ and ‘soul’ of Adam Ha-Rishon. The Kabbalah teaches that ‘limbs of Adam fell off,’ and that countless sparks of the soul of Adam ‘flew out,’ this corresponding with the involution of souls in the gilgulim, potentially endless rounds of transmigration. All in a great and supreme mystery, Adam Elyon remains transcendent, there is no sin and fall, or fracturing and shattering of Adam Elyon, but the sin and fall transpires with Adam Ha-Rishon. Thus, while the exteriors of the Human One of Light undergo a fracturing and shattering, and there is the fall into sin and death, and gilgul - material incarnation, the interiors of the Human One of Light remain in their innate purity and perfection in the Supernal One, El Elyon, Eheieh.

All souls have their root in Adam Ha-Rishon, and their essence in Adam Elyon, and as such souls emanate from various ‘parts’ of the ‘body’ and ‘soul’ of Adam Ha-Rishon, from the ‘head’ to the ‘feet’ and ‘heels,’ and everywhere in between. ‘Head’ and ‘face’ corresponds with souls of the highest gradation, ‘feet’ and ‘heals’ corresponds with souls of the lowest gradation. According to the Holy Kabbalah there are souls that are drawn from Adam Ha-Rishon before the sin and fall, and souls that are drawn from Adam Kadmon after the sin and fall, the majority of souls that enter into the human life-wave in this world being drawn from Adam Ha-Rishon ‘after the fall.’ Those drawn from Adam Ha-Rishon ‘before the fall correspond with great holy and enlightened ones within the light continuum of the Eternal One from previous universes or great cosmic cycles who emanate into this universe or great cosmic cycle to facilitate the revelation of enlightenment, and those drawn from Adam Ha-Rishon ‘after the sin and fall’ correspond with countless unenlightened souls bound up in the ignorance, the illusion of separation - souls in need of tikkune, rectification and realization.

As is known, from Adam there emerges ‘offspring,’ three sons, Cain Abel and Seth, and these are within Adam Ha-Rishon before the sin and fall, and they emerge from Adam Ha-Rishon after the sin and fall, and so it is taught in the Holy Kabbalah that soul roots of many of the souls of humanity in this world are drawn from Cain, Abel and Seth. Thus, along with souls drawn directly from Adam Ha-Rishon there are souls that are drawn indirectly through Cain, Abel and Seth, which correspond to souls that are from the ‘left,’ ‘right,’ and ‘middle,’ respectively. It is said in the Holy Torah that Seth was the image and likeness of Adam, and as such souls drawn from Seth are considered to be of the highest grade according to our Christian Kabbalah. Those drawn from Abel are a grade lower, and those drawn from Cain are of the lowest grade from among the three.

As I mentioned above, there were ‘limbs that fell off’ Adam Ha-Rishon following the sin, and according to the Holy Kabbalah those ‘limbs’ fall completely into the darkest of klippot - husks and shards, and as such there are souls that are drawn from the ‘fallen limbs,’ and these are the most impure and damaged of souls, and therefore of the lowest grade possible among ‘human souls.’ In the language of the Kabbalah this is the ‘mixed multitude,’ or ‘bestial humankind,’ and corresponds with the ‘seventy nations.’ Thus, in the masses of humankind a significant percentage of souls are drawn from the ‘fallen limbs.’

In this you will understand six fundamental levels of souls among ‘human beings.’. There are those drawn from Adam Ha-Rishon ‘before the sin and fall,’ and those drawn from Adam Ha-Rishon ‘after the sin and fall,’ and there are those drawn from Seth, Abel and Cain, and there are those drawn from the ‘fallen limbs.’ As perhaps you might intuit, understanding from ‘head’ to ‘feet,’ there are countless levels, grades, within these fundamental levels, from inmost to outermost within each level or grade. Aside from whatever sin, karma, souls might create for themselves and corresponding rectifications they might need to bring about as they sojourn through the gilgulim - reincarnations, depending upon their soul root, from ‘where’ they are draw, each soul has certain tikkunim to accomplish, certain rectifications or mendings corresponding with ‘damage from the sin and fall of Adam.’ These are tikkunim of souls, but it is also the tikkune of the world and creation, reaching into into the world of angels and archangels, and even into the World of the Sefirot - the Holy Vessels. The involution of souls into the gilgulim, transmigrations, is all for the sake of this tikkune, this healing and realization of souls, and the completion and perfection of creation; hence for the sake of redemption, salvation - enlightenment and liberation.

The souls that are drawn from Adam Ha-Rishon ‘before the sin and fall’ corresponds with secret holy and enlightened ones who attain realization in another universe or great cosmic cycle and send forth emanations into this universe or great cosmic cycle, holding the ‘space’ of enlightenment and liberation - conscious union with the Infinite Light and Eternal One, opening the way for the Path of Return in this universe, this great cosmic cycle. The souls that are drawn from Adam Ha-Rishon ‘after the sin and fall ‘correspond with holy and enlightened ones who have attained enlightenment, or full rectification and realization, previously in another world-system and then send forth emanations of their soul into the generations of Adam, or human life-wave on earth, and who, becoming incarnate, bring the light transmission and revelation of enlightenment to humankind on earth - the embodiment of God Consciousness, spiritual and supernal in this world.

The souls that are drawn from Seth, Abel and Cain correspond with souls emerging as human in the generations of humankind on earth that are able to receive the light transmission and have the potential for full rectification and realization through their gilgulim, incarnations, in the human life-wave in this world. These are souls that are drawn from the ‘upper middle,’ ‘upper right,’ and ‘upper left,’ respectively. According to our Kabbalah these are souls that fall partially into the klippot, the husks of impurity and darkness, but not completely, and therefore bear a strong impulse for spirituality and the Path of Return from the outset of their arising in human gilgulim in this world. Then there are those souls drawn from the ‘fallen limbs,’ which correspond with sparks completely fallen into klippot and arising from the klippot, souls encumbered with great impurity and darkness, and therefore a very weak impulse towards spirituality and return, who therefore are unlikely to accomplish full rectification and realization before the end-of days in this world, and most likely will need to pass into the ‘human’ life-waves of other world-systems when this world comes to an end in order to complete their tikkunim.

In this, perhaps you may gain a sense of the vast array of soul roots, and the vast spectrum of works that it is given for souls to accomplish. Quite literally, there are countless gradations of souls, and all have works to engage and accomplish - the Work of Salvation, or the Great Tikkune. Understand, though, all that we are speaking about is in relationship humankind in this world, from the perspective of this world; within and behind this play of soul roots remember that all spirits and souls have a spark of the Infinite Light in them, and the essence of all souls is in Adam Elyon, and all have a hidden, secret root in Adam Kadmon, the ‘Primordial Human One’. Thus, regardless of this play of soul roots and gradations of souls in the human life-wave in this world, and the play of fates and fortunes in this world, the potential of enlightenment and liberation exists within all living spirits and souls, and all will eventually attain enlightenment - their ‘salvation.’

Having discussed souls roots and the various gradations of souls in general I’ll pause and then expand upon discussion of souls roots in further detail in a writing to follow, God willing.

Shalom Aleichem!
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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#2 Postby Tau Malachi » Sat Dec 23, 2017 12:04 pm

Gate Two: Soul Roots

There is more to be said of soul roots, for as is known souls roots are derived from various ‘parts’ of the ‘body’ and ‘soul’ of Adam Ha-Rishon, which is to say from various Sefirot or configurations of Sefirot in the Olamot, Atzilut, Beriyah, Yetzirah and Asiyah. Though we have spoken of six primary levels of grades of human souls, as has been said there are levels upon levels, grades within grades, and truly there are countless levels or grades of souls roots among those incarnate in the human life-wave on earth throughout time; hence, countless grades of souls in the generations of Adam, the Human One.

Understand as successive generations of Adam undergo gilgul, incarnation, there are various great soul roots that become actualized and realized, and that souls entering into gilgul are drawn from. Thus, at the outset, as faithful and spiritual humanity emerges from within bestial or material humankind, and human souls begin to enter into gilgul in the live-wave on earth, as we have said, along with souls drawn directly from Adam Ha-Rishon, there are souls drawn indirectly, or from ‘Cain,’ ‘Abel’ and ‘Seth,’ as well as from the ‘fallen limbs.’ There are, however, other great roots extending from these lines, roots of other levels or grades, and as the generations of Adam proceed souls enter into gilgul from these various soul roots. In speaking about the souls of faithful and spiritual humanity there is an array of common soul roots that are often spoken about along with those of Cain, Abel and Seth; there is also ‘Abraham,’ ‘Isaac’ and ‘Jacob.’ Along with these three great roots of the right, left and middle, respectively, there is also ‘Israel,’ an ‘exterior of Jacob,’ which generates another twelve great roots, the ‘Twelve Tribes.’ There is also a mysterious great root corresponding with Joseph, called ‘Joseph Ha-Tzaddik.’ This array of great roots from those directly from Adam Ha-Rishon to those from Joseph correspond with the roots of souls of ‘true humanity,’ or faithful and spiritual humanity.

There are, naturally, other roots of souls that enter into gilgul in the human life-wave that come from the lines of ‘fallen limbs,’ those sparks having fallen completely into the klippot, the Other Side, which therefore draw roots from from the klippot. As an example, among those roots are the eight roots of the ‘Kings of Edom,’ as well as ‘Ishmael,’ ‘Esau’ ‘Laban,’ ‘Balaam,’ ‘Amalek,’ and so on. This array of roots from the Other Side, and various others associated with them, corresponds with the roots of souls of bestial humanity, the ‘mixed multitude’, or souls of the ‘seventy nations.’

As is known, there is the One Soul, the soul of Adam Elyon, Adam Ha-Rishon, within which all roots, all souls, are joined in unity, and although countless many they are all one in the One Soul. It is similar with the various roots of souls themselves, in their roots, though countless many, they are all one, inseparable from one another. Understand, there are ‘greater roots’ and ‘lesser roots,’ and there are ‘greater sparks’ and ‘lesser sparks.’ As an example, Seth is a great root from which souls are drawn, and that greater root divides into 144 lesser roots - 72 of mercy and 72 of severity from which souls are drawn. Then these lesser roots divide into 144,000 greater ‘sparks’ from which souls emanate, and in the emanation of souls these 144,000 greater sparks divide into countless lesser ‘sparks,’ and the countless souls emanating and arising from them. It is the same with all of the great roots we have mentioned, that greater root divides to become 144 lesser roots - or twelve lesser roots, each with twelve roots within them, and those lesser roots divide into 144,000 sparks, which in turn divide, generating countless lesser sparks.

These various soul roots correspond with knowledge and powers that souls are destined to actualize and realize, their talents and abilities, or ‘gifts in the Spirit,’ and various spiritual works that it is given for them to accomplish. As is known, the ‘sin and fall of Adam’ corresponds with the ‘shattering of the vessels,’ shiverat ha-kelim, and through gilgul all souls participate in the rectification or mending of the vessels, tikkune ha-kelim; hence, all participate in the healing and redemption of creation and the world, which reaches into the World Of the Holy Sefirot and Partzufim, and the ‘body’ and ‘soul’ of Adam Ha-Rishon. All souls carry something of the ‘blemish’ and the need for tikkune of the sin and fall of Adam, and joined with this they also carry blemishes and the need for tikkunim corresponding with their soul root; hence, various spiritual works to be done, and various barriers and temptations to be overcome. This is integral to the journey of all souls in the gilgulim, a shared universal karma and labor for realization. Along with this, of course, as souls enter into gilgul, until souls are realized or enlightened, uplifted in the Great Ascension, they are prone to sin, error, causing further impurities or blemishes in aspects of their soul, generating karma that needs to be worked out; hence the need for further tikkunim, rectifications or mendings. Thus, there are tikkunim that are shared and universal with all souls drawn from a soul root and there are tikkunim that are specific to individual souls - ‘collective karma’ and ‘individual karma,’ in a manner of speaking.

As is known, there is primordial, universal and fundamental ignorance - the illusion of separation or delusion of lack that overcomes souls, and with this self-cherishing, desire and fear arises; this and the karmic continuum of souls drive them into the cycles of the gilgulim, potentially endless transmigrations. Until there is complete rectification and realization, a full return to the Supernal One and reintegration with the Infinite Light, souls are bound up in the gilgulim, experiencing incarnations in various realms and worlds of creation, material, astral and spiritual; it is material, physical incarnation, however, through which full realization and reintegration transpires with human souls.

At the outset souls are unconsciously compelled in gilgulim, driven by an unconscious play of self-grasping, desire and fear, or the karmic continuum of the soul, rather like leaves blown by the wind in autumn - there is little, if any, conscious choice; but as souls evolve and begin to awaken, and accomplish the tikkunim of the various aspects of the soul, a conscious volition arises, and more and more there is a conscious intention and choice in the gilgulim with a desire to complete the rectification and realization of the soul, and a full return to the Eternal One, and to be of service, to help uplift other souls in the Great Ascension. As souls accomplish their tikkunim, so they reach and return to their soul root, ascending to their ‘place’ in the Holy One, having fulfilled their destiny as ordained by the Supernal One, El Elyon. As will be explained, it may come to pass that in the process of tikkune, rectification and realization, souls may be exalted and uplifted to a higher or interior soul root, and so may be established in a greater ‘place’ in the Supernal Abode, or the World-That-Is-Coming.

This seems enough for the moment concerning souls roots. In another writing to follow I will share with you a general understanding of the process of gilgulim and tikkunim, and from that we can venture into deeper mysteries of gilgul and tikkune, and the various divine interventions and spiritual assistances we may receive along the way.

May the Holy One bless us with understanding! Amen.

Shalom Aleichem!
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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#3 Postby Tau Malachi » Mon Dec 25, 2017 12:08 pm

Gate Three: Souls in Gilgulim

There are five principle aspects of the soul and, as is known, each aspect holds all five within it so that there are twenty-five aspects of the soul, or twenty-six when the entire array is counted as an aspect; hence the number of the Great Name of the Holy One, Yahweh, is associated with the soul. The inmost aspect is yechidah, the ‘unique essence’ or ‘divine spark,’ then there is hayyah, the ‘light power’ or ‘life force,’ neshamah, the ‘divine nature’ or ‘heavenly soul,’ ruach, the ‘spirit’ or ‘intelligence,’ and nefesh, the vital soul, which is the outermost aspect of the soul. When souls enter into gilgul neshamah, ruach and nefesh are p’nimi, ‘internalized,’ embodied, while yechidah and hayyah are makifin, ‘encircling,’ transcendent. Thus it is neshamah, ruach and nefesh that incarnate, the yechidah and hayyah potentially being drawn upon in supernal realization, but remaining transcendent. Neshamah, ruach and nefesh are the aspects of the soul that are realized in this world and yechidah and hayyah are the aspects of the soul that are realized in the World-To-Come.

As we know, with the fracturing and shattering of the holy vessels - Sefirot, there is a ‘fracturing’ and ‘shattering’ of the ‘body’ and ‘soul’ of Adam Ha-Rishon, and so in effect a fracturing and shattering of souls, the ‘blemishing’ of souls and their need for tikkunim, rectifications and realization. This fracturing and shattering occurs on the level of neshamah, ruach and nefesh, and so there is a need for tikkunim, rectifications, of these aspects of soul, but at the level of yechidah and hayyah there is no fracturing or shattering, and therefore no need for tikkune, mending. In the process of the tikkune of the soul, however, as there is rectification and realization of nefesh, ruach and neshamah, then the actualization and realization of the divine potential corresponding with yechidah and hayyah becomes possible, even while a soul remains in gilgul in this world. The realization of something of yechidah and hayyah while the soul remains in gilgul in this world, though, is uncommon and there are few who embody such lofty supernal realization - the realization of perfect tzaddikim.

In general it is nefesh, ruach and neshamah that enter into gilgul and are rectified and realized in this world. Therefore in teachings of the soul, gilgulim and ivurim it is primarily nefesh, ruach and neshamah - ‘the three’ - that are discussed, for only rarely does hayyah and yechidah enter into play in this world, and then typically only through indirect issuance and influence, not full embodiment.

The tikkune of the soul begins with nefesh and when there is complete tikkune of nefesh ruach enters into gilgul and there is the labor for the tikkune of ruach. When the tikkune of ruach is complete then neshamah is able to enter gilgul and the tikkune of neshamah becomes possible. When the rectification and realization of neshamah is complete, and neshamah is unified with ruach and nefesh, and embodied, the need for gilgulim for the tikkune of the soul is complete and the soul is free from bondage to the gilgulim, and is established in the exterior of the Supernal Abode, awaiting the Great Resurrection and Ascension, or revelation of the World-To-Come.

At the outset, as souls pass into human gilgul, in general they have only nefesh, ruach and neshamah being potential, transcendent, and not involved in the gilgul. At the outset there is nefesh behamit, the vital soul in the bestial condition, entangled in klippot, more or less, but as the soul strives to cultivate their humanity, and seeks enlightenment or God, and enacts righteousness in faith, there is the generation of nefesh elokit, a ‘godly soul,’ and progressively the tikkune of nefesh is accomplished. It is possible that in a single gilgul all of this may be accomplished, but most often the tikkune of nefesh spans many lives. Until the tikkune of nefesh is accomplished, ruach does not enter into the gilgul. Thus there may be many gilgulim that only nefesh enters gilgul. In general, if and when in a lifetime the tikkune of nefesh is complete the soul will need to die and be reborn in another gilgul to begin the tikkune of ruach, ruach entering into gilgul with the rectified and realized nefesh. Like nefesh the tikkune of ruach is possible in a single gilgul, but most often it takes many gilgulim for the tikkune of ruach. Until the tikkune of ruach is complete neshamah cannot enter into gilgul, so for many lives there may be the play of only nefesh and ruach without neshamah. If and when the tikkune of ruach is accomplished during a lifetime, then generally speaking the soul will need to die and pass into another gilgul, and in that new gilgul neshamah will enter into gilgul with the rectified and realized nefesh and ruach, and the soul will continue in gilgulim until its tikkune is complete and it fulfills its ultimate purpose or destiny.

When there is a gilgul of a rectified nefesh and ruach entering for tikkune, from birth nefesh will enter and at around the age of thirteen ruach will enter and the tikkune of ruach will begin. If the intention of the gilgul is the tikkune of ruach then neshamah will not enter. If, however, there is a gilgul with a rectified nefesh and ruach, and the intention of the gilgul is the tikkune of neshamah, then assuming no significant fall into sin and klippot, neshamah will enter in the early twenties and the tikkune of neshamah will begin. Understand, though, that this is as a general rule, and that higher, inner aspects of the soul may enter at later points in a lifetime, all dependent upon the karmic condition of the soul and its action in life. Likewise, on occasions the higher, inner aspects of the soul may enter into play earlier, as is often the case with realized souls entering into gilgul, or great tzaddikim; in the case of perfect tzaddikim nefesh, ruach and neshamah may be present from birth, though indeed there will be a need for natural material development and maturation in life and the unfolding and realization of the soul in that person and life, as must occur in every gilgul.

As perhaps you might imagine in any given generation a vast majority of the human collective labors for the tikkune of nefesh, and a significant portion of humankind labors for the tikkune of ruach, and then there are many that labor for the tikkune of neshamah - the true mystics of the generation. In every generation there are also holy and enlightened ones that enter into gilgul, great tzaddikim, prophets and apostles, who help facilitate the tikkune of souls, laboring in the harvest of souls, the Great Work.

This is the basic process of the gilgulim and tikkunim of souls as a general rule, though in fact the process is far more dynamic, involved and complex than this base teaching, and significantly less linear than it might sound upon first hearing. Souls are intimately interconnected and interdependent, and there is a grand interrelationship and interaction between souls in this process, souls joining together to strengthen and help one another, souls of higher grades offering spiritual assistance and laboring to uplift souls of lower grades, along with the intercession of the angels of heaven and the play of Light Transmission and communication of the Holy Spirit in the Messiah.

Having laid out this base teaching, next we can begin to venture into various possibilities and mysteries of the gilgulim and tikkunim of souls, including the play of ivurim, ‘impregnations’ of aspects and sparks of souls. May it be God’s will that we do so, and may God bless us with insight! Amen.

Shalom Aleichem!
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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#4 Postby Tau Malachi » Fri Jan 19, 2018 12:21 pm

Gate Four: Souls & Partzufim

Adam Elyon and Adam Ha-Rishon, the ‘body’ of Adam and ‘soul’ of Adam, these correspond with the emanation, generation, of souls from the Holy Sefirot; hence, the manifestation of the ‘lights’ and ‘powers’ of the Sefirot as living souls, living beings, all having their inmost essence in the Light of the Infinite and the Supernal One. Thus, in speaking of soul roots drawn from various ‘parts’ of Adam Ha-Rishon, so we may speak of soul roots emanating from various Sefirot, or configurations of Sefirot, and specifically from the five Great Partzufim. As we know each of the ten Sefirot on every level, in every Olam, contains all ten Sefirot and these are called the ‘interiors’ of the Sefirot. The ‘interiors’ of the Sefirot are also known as Partzufim, ‘divine personifications.’ The interiors of Keter are Arik Anpin,’Big Face,’ the interiors of Hokmah are Abba, ‘Father,’ the interiors of Binah are Imma, ‘Mother,’ the interiors of the Six, Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod, are Zer Anpin, ‘Little Face,’ and the interiors of Malkut are Nukva, the ‘Female.’ The fullness of the Great Partzufim corresponds with the Sefirot of Atzilut, but the five principle Partzufim extend and manifest within all of the Olamot, also manifesting in Beriyah, Yetzirah and Asiyah; hence, the ‘interiors’ of the corresponding Sefirot at all of those levels. Souls, and the various aspects of souls, emanate from these Holy Partzufim, and may have souls roots from these various levels; hence from the ‘head’ to the ‘feet’ of Adam Ha-Rishon, and all the various ‘parts of the body’ in between.

Adam Elyon and Adam Kadmon ‘before’ the sin and fall, this corresponds with the generation of souls from Adam Kadmon and Atzilut, and ‘after’ the sin and fall this corresponds with the generation of souls from Beriyah, Yetzirah and Asiyah, as well as those souls ‘fallen’ completely into the klippot, the ‘husks of impurity and darkness,’ and that are therefore ‘drawn’ from the corresponding klippot of the Other Side when entering into gilgul.

As we know, the Sefirot are attributes of the Infinite One (Ain Sof), and they are actions and manifestations of the presence and power of the Infinite One, thus soul roots emanating from various Sefirot or Partzufim hold corresponding attributes, qualities, and spiritual powers, and are predestined to take up corresponding spiritual works or actions, these being the purpose or mission that the Supernal One has ordained for them. Understand, when we speak of tikkune it is correctly understood to be ‘rectification,’ ‘repair,’ or ‘mending’ of blemishes, or damage to the soul, as well as the matrix of creation and the Holy Vessels - restoration following the ‘sin and fall,’ and the corresponding ‘shattering of the vessels’; but also tikkune is the actualization and realization of the divine potential of souls and Sefirot, and the Supernal One, a creative evolution, if you will, completing and perfecting creation according to Ratzon Elyon, the ‘will of the Supernal One.’ Thus tikkune is a twofold action of rectification and realization, and all in a great and supreme mystery souls are co-creators with the Holy One, and it is given that they are able to give something ‘new’ or something ‘more’ in return, and so bring greater glory to the Infinite and Eternal, the Holy One of Being. The tikkune of souls is not so much a restoration of some past ideal state from which souls have fallen, but rather it is a progressive evolution and ascension of souls beyond their original state or grade; hence with the completion of tikkune there may be an elevation and exaltation of souls, souls ascending to the ‘place’ of a higher, inner soul root beyond their initial soul root.

The process of tikkune corresponds with souls enacting all of the commandments, not in the sense of their literal religious observance, but rather accomplishing their spiritual essence and intention; hence, the generation of the attributes, qualities, of the Supernal One, and the divine actions corresponding with them. This is true of each and every soul in gilgulim, each is destined to accomplish all 613 commandments, the 365 negative commandments and 248 positive commandments. The foundation of the law and commandments is this: “Turn away from evil, and do good.” Negative commandments, ‘you shall not,’ correspond with the actions of turning away from evil, or what is not good and not true, and the positive commandments correspond with do good, doing what is good and true, doing what is in harmony with the will of the Holy One. Understanding this, understand that something of the tikkune is the soul is accomplished whenever you enact what is good and true, whenever you engage in good works, and the worship of the Holy One in spirit and truth; but also there is the fulfillment of commandments and tikkune whenever you resist temptation, or whenever you might be inclined to negativity, wickedness or evil, but instead turn away from evil and choose to do something positive and good, returning to the Holy One. Thus, through the choice to act and the choice not to act in righteousness tikkune of the soul is accomplished.

Adonai Yeshua taught the spiritual essences of the commandments in his Sermon on the Mount as related in the Gospel of St. Matthew - contemplation of the teachings given there can lead to deep insight and understanding. In those teachings he shares the very essence of the commandments, saying, “In everything you do, do to others as you would have them do to you; for this is the law and the prophets” (7:12). This is echoed in the Gospel of St. Thomas, “Do not lie and do not do what you hate” (6). If you look into saying six in Thomas you will find that this is not about religious observance, but rather it is about spirituality and a life lived in the Spirit of Truth, and as is taught in the verse from Matthew, this is to be done in “everything” you do; thus, throughout the entirety of life, in all daily affairs, in spiritual community, in the larger community of society, in your career and workplace, all of your relationships, all activities, there is the enacting of the commandments in their spiritual essence, and in this the tikkunim of the soul are accomplished, the tikkune of the soul root is brought about.

As is known, in the Gospel of St. John Adonai Yeshua speaks a single commandment, which is the inmost essence of all of the commandments: “This is my commandment, that you love one another as I have loved you. No one has greater love that this, to lay down one’s life for one’s friends” (15:12). If we are unclear concerning what the action of love is there are the gospels that explain it, and certainly the Sermon on the Mount, and there are the 613 commandments of the law laid out in the Holy Torah, the Ten Commandments being the cornerstone of them, and there are the writings of the prophets; but in this single commandment it is all communicated in its utmost simplicity and inmost essence - the ultimate intention. The way to accomplish the tikkunim of the soul, and the soul root, is through faith and love, and enacting what is good and true in our lives, in all that we do, sacred and mundane; and truly, to a faithful and spiritual person there is nothing ‘mundane,’ but everything is spiritual and is done in the Holy One, in the Holy Shekinah - the Divine Presence.

Now, in the process of the tikkune of the soul though each soul is to enact all 613 commandments regardless of their soul root, there will naturally be certain commandments, certain qualities and actions, that correspond with their soul root, and their purpose and mission in gilgulim, and therefore that are integral to the fulfillment of their destiny. Those commandments naturally become a special focus and theme in the gilgulim of souls. Understand, there are things that souls are, in effect, born to do, born to be and become, and the fulfillment of ‘commandments’ is, in fact, not a matter of religious observances, but works, actions, that are to be accomplished in life. As an example, those who have a soul root from Gevurah of Zer Anpin may have a theme of seeking justice in their gilgulim and may be strongly inclined to a career or livelihood that involves justice, such as a soldier, law enforcement, corrections, a lawyer, or perhaps an activist seeking social, economic or environmental justice, and so on. Taking up their work in faith and love, and compassion, seeking to do good, seeking to uplift humanity and glorify the Holy One through enacting and bringing justice, would a an integral part of the tikkune of their soul’s root. Along with work or livelihood, so all aspects and activities of life offer the opportunity for the tikkune of the soul, creation and the Sefirot when individuals live in service to the kingdom of heaven, living in faith and love, seeking knowledge of God, or enlightenment.

The complete tikkune of the soul, however, comes through spirituality, through spiritual and supernal realization; hence, the enlightenment of the soul, true knowledge of God, or oneness with God, the True Light. Thus, central to tikkune is the study and contemplation of the ‘Torah’ and ‘Gospel,’ to have knowledge of the spiritual essence of the commandments to enact them, and likewise prayer and meditation, and the worship of the Holy One in spirit and truth, laboring to embody the Holy Shekinah, or the Messiah and Holy One, in all that is done in life, the realization and embodiment of the Divine Presence being the essential priority of the incarnation. The life we are given and create is the vehicle for this realization, and integral to an actual spiritual and supernal realization is tzaddik and community - the Body of the Messiah.

Tikkune isn’t about religious observance, though, but rather a life lived in the Holy One with love and compassion taking up those spiritual works given to us, to which we are predestined and ordained.

Having looked into soul roots and partzufim, and the tikkune of souls in general, perhaps now we may consider deeper mysteries concerning the tikkune of souls, and the play of gilgulim, ‘reincarnations,’ and ivurim, ‘impregnations.’

May the Holy One grant us understanding! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#5 Postby Tau Malachi » Mon Jan 29, 2018 11:46 am

Gate Five: The Interconnection of Souls in Gilgulim & Ivurim

Understanding the principle of souls roots you will understand that countless souls share the same soul root, though each soul is itself unique and individual having its own yechidah, unique essence or divine spark. Likewise, understanding the principle of ‘body’ and ‘soul’ of Adam, the Human One, all souls being drawn from the ‘One Body’ and ‘One Soul,’ you will understand that there is an interconnection between the various soul roots, just as the Sefirot and Partzufim are interconnected, existing as it were in a complete unity in the Holy and Supernal One. Thus, though unique and individual souls are intimately interconnected and interdependent, and inwardly exist in sacred unity, and as such the tikkune of souls is deeply interconnected and interdependent, the tikkune of any one soul being interconnected and interrelated with the tikkune of many others. Though, indeed, there are tikkunim each soul is destined to accomplish through its own labor, those tikkunim given to the soul from the ‘beginning,’ as well as those tikkunim working out ‘sin’ or negative karma that is has generated, the fulfillment of tikkune and completion of tikkune comes through interactions and interrelations with many other souls and the fulfillment and completion of their tikkune.

As an example, though a number of souls sharing the same soul root may achieve the tikkune of their soul root, until all souls of that soul root complete their tikkune the full tikkune of that soul root is not complete. Thus, although having achieved the tikkune of their soul root, the full realization of their soul, to abide among the ‘living ones,’ the holy and enlightened ones in the Supernal Abode, or ‘World-To-Come,’ will have an interest in the tikkune of other souls sharing their soul root and in compassion they will continue in their spiritual labor to help facilitate the tikkune of other souls of their root. In that the various soul roots are interconnected, all emanating from the ‘One Body’ and ‘One Soul,’ this action of ‘souls of a higher grade’ or ‘realized souls’ - tzaddikim, is not isolate to souls sharing their soul root, but may extend to souls of any soul root just the same, for the very nature of enlightenment, or conscious unification with the Messiah in the Holy One, is unconditional love, boundless compassion, the desire for the healing and redemption of all, or the enlightenment and liberation of all spirits, all souls.

Even apart from this love and compassion of realized souls, tzaddikim, there is something of this inclination to connect and help one another within souls so that even before souls become fully realized they tend to co-labor with one another to bring about tikkunim. In this regard you may understand that souls have a vast array of karmic connections and soul connections with other souls spanning many gilgulim, incarnations, and this brings them into interactions and interrelations in life as they sojourn through gilgulim.

Now, as you may imagine, souls enter into gilgulim, incarnations, together to help facilitate the tikkunim of one another, souls of higher grade, intermediate grades and lower grades, and among them are great tzaddikim, holy and enlightened ones, who reincarnate for the sake of the labor of the harvest of souls. Entering into incarnation souls meet one another in life, in this world, forming various relationships, engaging in various interactions, co-laboring for the tikkune of one another. In this play of the gilgulim souls may have interrelations and interactions through many lives, forming deep bonds, or at times these interactions may be brief and it will be enough, their purpose in the Holy One being swiftly accomplished. In generally, the significant relationships and interactions with others in our lives is something of this, from family, intimate relationships and friends, to all others, including at times ‘strangers’ we meet during crossroads in our lives and sometimes those we might view as ‘enemies.’ The souls we encounter in life, the people we interact and interrelate with, these are the obvious manifestations of our co-labors together, but there are also deeper, hidden interconnects and co-labors within and behind these apparent ones, spiritual assistance from within and from heaven.

The souls of greater tzaddikim and lesser tzaddikim are also able to merge with others souls and enter into gilgul with them, as them, sending aspects of their own soul into gilgul, incarnation, with souls of intermediate and lower grades, their nefesh, ruach or neshamah becoming merged with the corresponding aspect of the soul of a lower grade that is in need of spiritual assistance and tikkune. This is an actual gilgul, incarnation, of an aspect of the soul of a greater or lesser tzaddik with a soul of an intermediate or lower grade to strengthen, guide and uplift them, helping them to make spiritual progress and accomplish their tikkune, and this merging continues from birth through death until that gilgul, incarnation, comes to its end. In this you may understand that there can be more than one nefesh, ruach or neshamah forming the ‘soul’ of an incarnation, souls merging for the sake of tikkune, rectification and realization.

There is also another way of similar spiritual assistance and intervention called ivurim, ‘impregnations.’ The souls of greater tzaddikim and lesser tzaddikim can also emanate aspects of their soul to merge with other souls after birth, at some point in the journey of a soul in life, and this may occur for a relatively brief period, or for a prolonged duration, but that aspect of the soul will be removed from the other soul before death. Thus, this is not a ‘gilgul,’ or co-incarnation, but is different, it is an ivur, ‘impregnation,’ of a soul of a lower grade with an aspect of the soul of a tzaddik or soul of a higher grade. It is an empowerment of the soul of a lower grade to accomplish their tikkune and potentially elevate them to a higher grade. These sending forth of whole aspects of soul are called ‘greater ivurim,’ but there are also ‘lesser ivurim.’ Instead of sending forth an entire aspect of soul, ‘sparks’ of aspects of the soul of tzaddikim may be sent into souls, corresponding with a more restricted or measured manifestation of spiritual assistance and intervention. Like greater ivurim, lesser ivurim may occur for a short period, or for various durations, happening at some point in life after birth and concluding at some point before death. Generally speaking, ivurim last until the intention for which they were generated is accomplished and then the ivur is withdrawn.

When there is a gilgul or ivur there is a communication of corresponding knowledge and power, and there is a influence and strengthening of the soul receiving it, an influence and strengthening of its force of will and desire, and various faculties of the soul, and so an influence of thoughts, words and actions, more or less. There remains a play of free will, however, so that the soul receiving may chose to honor and follow the knowledge and guidance or not, and so determines the extent to which that inner presence comes forward and gives direction in life. Thus, as with any form of spiritual assistance or intervention, or spiritual guidance, an individual must chose to receive it and follow it.

When greater tzaddikim engage in a gilgul with a soul or engage in an ivur their complete motivation is love and compassion, and the fulfillment of the will of the Supernal One and heaven, and it is for its own sake and for the benefit of the soul receiving it, for having accomplished their tikkune greater tzaddikim have no need for further tikkune. In the midst of such spiritual assistance and intervention, though, there is naturally continued evolution and realization, an ongoing elevation, and a greater glorification of the Supernal One. When lesser tzaddikim engage in gilgul or ivur in this way there is, indeed, compassion and an enacting of the will of the Supernal One and heaven, but there is mutual benefit and reciprocity, for not having completely accomplished their tikkune as they render spiritual assistance to other souls and souls accomplish various tikkunim, so the soul of the lesser tzaddik also accomplishes the necessary tikkune. Therefore there is mutual benefit.

Along with this play of spiritual assistance and intervention through gilgulim and ivurim with tzaddikim and souls of higher grades there is also something of a play of gilgul and ivur with greater and lesser angels, angels emanating aspects and sparks of their souls into the souls of human beings, communicating something of their knowledge and power, and giving guidance for the sake of the healing and redemption of souls, and their eventual enlightenment and liberation in the Messiah, the Anointing. Thus, much the same as with greater and lesser tzaddikim, angels also take up this divine action, co-laboring with tzaddikim, “saints,” in the harvest of souls.

The divine action of gilgulim and ivurim of heaven, or tzaddikim and angels, is a direct manifestation of the grace and mercy of the Eternal One, and it corresponds with what is called the ‘Metatron Continuum’ in our Christian Kabbalah, as explained elsewhere; hence, these are divine actions that transpire in the Holy Shekinah, and are the manifestation of the Shekinah, the Divine Presence. In this, perhaps, you may understand that the tikkunim of souls are not accomplished through their own efforts alone, nor through a labor ‘under the law’ alone, but rather through divine assistance and intervention, through the grace and mercy of the Eternal One manifest as heaven and the Messiah; and ultimately, in the fruition of tikkune, the enlightenment and liberation of souls, it is the Messiah and Holy Spirit that complete and perfect the tikkune, the Messiah sealing the soul in the Holy One. As we explore the teachings of the ‘generations of Adam’ further we will delve deeper into the revelation of this great and supreme mystery of the ‘sealing of souls,’ or ‘healing of souls,’ with the Messiah in the Holy One, if it is the will of the One.

Having spoken of the divine intervention of gilgul and ivur in general, now we may turn our attention to greater detail concerning these secret mysteries.

May the Holy Spirit illuminate us and bring our knowledge and understanding to fruition in wisdom! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#6 Postby Tau Malachi » Sat Feb 03, 2018 2:39 pm

Gate Six: Long, Medium and Short Path of Return

In general once souls arises in the generations of Adam, the human life-wave, they will sojourn through many gilgulim, incarnations, in the process of tikkune until the tikkune is accomplished and there is full enlightenment and liberation, full reintegration with the Light of the Infinite. There is the long, medium and short path of return. The long path corresponds with a journey of ten thousand gilgulim, the medium path corresponds with a journey of one thousand gilgulim, and the short path corresponds with a journey of three to seven gilgulim.

Understand, with the ‘fall’ of Adam Ha-Rishon and the ‘shattering of vessels’ sparks of souls and vessels became bound up in the klippot, husks of impurity and darkness; arising from primordial ignorance they become bound up in universal ignorance and fundamental ignorance, the illusion of separation and lack, and this gives rise to self-grasping, desire and fear, and the bondage of soul to gilgulim, potentially endless cycles of birth, life, aging, illness and death, and sojourns of the soul through heavens and hells and various realms in between. There is the need of souls for tikkunim from the ‘fall’ and ‘shattering,’ but falling into the ignorance and klippot, and becoming entangled in the klippot, there is the generation of further ‘sin,’ or negative karma, increasing the bondage of souls to the gilgulim and creating the need for further tikkunim, the healing and working out of the ‘sin’ or negativity created and the damage done by it to the matrix of creation.

In this play of the ‘fall’ and gilgulim, while indeed there is the manifestation of divine assistance and intervention as I have shared, and various influences of heaven, the Messiah and Holy One to uplift souls in the Path of Return, there are all manner of spiritual influences of the Other Side, and there is an ‘exchange of sparks’ of the Other Side as well; hence, while there are spiritual forces and souls seeking to uplift living spirits and souls, so there are also spiritual forces and souls that seek to pull down other spirits and souls, leading them into greater bondage, greater ignorance and darkness. Thus, many souls become bound up in the ‘long path’ of ten thousand incarnations, or even tens of thousands of incarnations, souls becoming deeply entangled in negative karmic interactions and conditions with one another and with the spiritual forces of the klippot, the Other Side.

The ignorance that dominates the gilgulim is very powerful, but then heaven and the Holy One are a greater power, and the matrix of creation and the gilgulim is, in fact, founded upon the mercy and compassion of the Holy One. There is an impulse, a drive, woven into all spirits and souls, all sentient beings, for tikkune, for evolution and realization, or ‘return,’ and there is the intercession of heaven and the Messiah stirring the awakening of souls and facilitating their tikkune, their healing and enlightenment. As souls sojourn through gilgulim and begin to awaken and faith in enlightenment or the Holy One dawns, and they begin to seek their enlightenment or return to the Holy One, so they may enter into the medium path, becoming able to achieve their tikkune within one thousand lives. When faith dawns souls seek the Holy One through the outer ‘Torah’ and Gospel,’ or exoteric religion, and through their gilgulim there is a progressive effort and labor to enact what is good and true, and for spiritual refinement and realization, and there is a growing generation of ‘merit,’ ‘righteousness,’ or ‘positive karma.’ Thus in their gilgulim there is a very active and dynamic labor for tikkunim, and having faith, and co-creating the conditions necessary for a greater action of the Holy Spirit or Divine Grace, so they may receive greater mercy and grace, greater divine assistance and intervention. These, naturally, are souls ready and able to receive ivurim from greater and lesser tzaddikim, and angels, as well as gilgul with aspects of souls of tzaddikim and souls of higher grades, and through this there is a much more rapid tikkune of souls, or spiritual evolution and realization of souls; hence, the ‘medium path.’

Through gilgulim lived in faith and the practice of the outer ‘Torah’ and ‘Gospel,’ or exoteric religion, and the play of ivurim, souls eventually acquire knowledge of the inner and secret ‘Torah’ and ‘Gospel,’ or esoteric spirituality - the mystical path, and they may begin to encounter great tzaddikim, or holy and enlightened ones incarnate in the world, and so receive direct teachings and guidance from them. As their religious faith gives way to the mystical inclination, a passionate desire for enlightenment or conscious unification with the Supernal One, so they may draw near to receive initiation, becoming a companion to a tzaddik, whether a follower of a tzaddik or disciple of a tzaddik, and so receive various grades of light transmission. When this happens, when there is reception and integration of inner grades of light transmission, and with it something of the da’at and ruach of the tzaddik, or knowledge and power of the realization of the tzaddik, souls are set upon the ‘short path’ of tikkune and enlightenment in three to seven gilgulim.

There is the play of tzaddikim sending forth aspects of their soul into gilgul, merging with souls to guide and uplift them, and there is the play of greater and lesser ivurim, but there is also the play of tzaddikim taking up full gilgul, incarnation, entering into the darkness of matter and the great klippot that dominate the world, taking upon themselves the ‘sin,’ negative karma,’ of the world and souls with whom they interact. Among them are souls who bear soul roots reaching into Adam Elyon and Adam Ha-Rishon before the fall, as well those stemming from Adam Ha-Rishon after the fall having achieved tikkune and entering into spiritual or supernal realization. The intention of these incarnating tzaddikim is to manifest the full embodiment of the Divine Presence, the Holy Shekinah - ‘Shekinah of Messiah,’ and to engage in the communication of the knowledge and power of their realization, joined with the anointing of the Supernal Light and Holy Spirit; understanding that it is through this that souls are set onto the ‘short path,’ it is the swift tikkune and enlightenment of living spirits and souls that drives these tzaddikim to take up gilgulim. Generally speaking, these holy and enlightened ones teach and initiate in the way of ‘crazy wisdom,’ or by what may seem to be radical and unorthodox ways, dancing in pure radiant awareness with the Holy Shekinah, moving freely with the Holy Spirit. When we consider stories of the prophets, such as Samuel, Nathan, Elijah and Elisha, or we consider the ways of Yohanan and Yeshua and Mirya, they may give us a hint of these crazy wisdom tzaddikim who teach and initiate in the Straight Path to the Holy One, or in the Way of Transformation and Way of Perfection.

As perhaps you might inuit within the play of initiation and spiritual empowerment, or ‘light transmission’ with these living tzaddikim, there is a radical manifestation of ivurim, not only of various gradations of their own souls with their spiritual companions, but ivurim of the souls of other tzaddikim as well, along with ivurim of angels. Indeed, for there is a great luminous assembly that manifests with them and this is an innate part of the play of light transmission whether in the heavens or on earth.

In the gathering of souls around such tzaddikim there are students, those unable to receive light transmission but who may receive some spiritual teachings and guidance, and a blessing of ivurim to help them progress in their tikkune; hence, souls in the journey of the medium path. There are also followers, those able to receive something of the light transmission, initiation, along with inner and secret teachings, and direct spiritual guidance, and then there are those given as disciples, able to receive the full array of light transmission, and full communication of the knowledge and power of the tzaddik’s realization, those near the fruition of their enlightenment and liberation who have entered into gilgul with the tzaddik to co-labor in their spiritual work and mission with them. As we know from among disciples is the generation of tzaddikim through which lineages of light transmission remain in the world. Those who become companions, ‘followers’ or ‘disciples’ of a tzaddik, most often have a strong heart or soul connection with them, one that will bring them together in multiple gilgulim, and with those given as disciples the soul bond may run so deep that it is something like the bond of soul mates.

In this, perhaps, you may understand that tzaddik and community are usually integral to the short path, for tzaddik and community are the vehicle of light transmission and form a holy sanctuary through which a deeper mystical spirituality may be engaged and manifest in this world.

Now concerning the short path, as has been said it is the path through which the tikkune and realization of souls may be accomplished in three to seven lives. As previously shared, in general, three gilgulim are required for the full tikkune of nefesh, ruach and neshamah, each requiring a gilgul, and receiving light transmission, and having sanctuary with a tzaddik. Thus engaging in the Holy Kabbalah, or a mystical spirituality, so there may be completion in three to seven gilgulim. The short path, however, is a path of sudden, ‘thunderbolt enlightenment,’ so that it is possible that the tikkune and realization of all aspects of the soul can happen in a single gilgul. Indeed, for with the coming of the Messiah there is a special Sanctuary of Grace that has become manifest, and in the play of light transmission - specifically the Supernal Light, and the more intense play of ivurim that is in it, there can be a radical reconfiguring and regeneration of souls opening the way for swift, thunderbolt enlightenment. As we continue in our exploration of the mysteries of the ‘generations of Adam’ we will explain how this may be achieved and the various ways that it happens; for the moment, though, this seems a good point to pause before going into further detail.

Let us pray for the hastening of the Second Coming, the full revelation of the Messiah with us! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#7 Postby Tau Malachi » Wed Feb 07, 2018 12:31 pm

Gate Seven: Swift Tikkune & Universal Salvation

The radiance of the yechidah of souls, their divine spark or unique essence, manifests as an impulse for achievement and success, a drive to evolve towards the Highest of Life, a deep desire to return to be One, and whether in the long, medium or short path there is, in fact, this impulse, though in the ignorance within the gilgulim it may become distorted or misdirected, or it may not be carried to its full fruition, the full realization of the soul and its return to the Holy One. Thus, the impulse for tikkune is present in all souls, though many may fall into forgetfulness and their true inmost heart’s desire may be concealed from them. This impulse, however, in the ongoing play of the gilgulim will eventually be awakened and be conscious, it will come forward and souls will strive to accomplish their tikkunim with conscious intention, and in this we may understand the principle of the mercy and compassion of the Supernal One woven into creation and the truth of ‘universal salvation,’ the eventual enlightenment and liberation of all living spirits and souls.

There is something of an open secret in this, for on some level, whether spiritual or material, any achievement, any success, of individuals that is positive, godly, or has some resonance with the Sefirot - Divine Attributes, and does not enact negativity or evil, is the manifestation of something of the tikkunim of the soul and is a progress towards the ultimate success of realization and full reintegration with the Light of the Infinite One. In this, perhaps, you may understand that striving for achievement, success, in any human activity or endeavor, is an integral part of the tikkune of the soul, whether a small or great achievement. Thus, accomplishments in business, sciences, arts, philosophy, building, management, agriculture, and so on, are part of the tikkune of the soul, as are such things as success in marriage, raising a family, friendship, being a good neighbor, and so on; all true and noble human activities reflect and express something of the Divine Attributes, and are vehicles for the realization of our vital soul, intelligence and divine nature, or nefesh-ruach-neshamah. If and when such things are accomplished in the Holy One, for the Holy One, or there is recognition and realization of heaven and the Holy One in them, and so the experience of oneness, something of the ultimate success, fulfillment, may be in them.

Understand that for the tikkune, or actualization and realization, of any aspect of the soul, whether nefesh, ruach or neshamah, there is a need to take up one’s gilgul, incarnation, completely and live life fully, striving always through life for greater achievement, success, spiritual and material, striving always for a greater realization of the kingdom of heaven and Holy One in all that you do throughout your life. Each gilgul, incarnation, offers the opportunity for a radical evolution and realization of the soul, and potentially offers the opportunity for the ultimate achievement, success, the accomplishment of the full tikkune of the soul, the enlightenment and liberation of the soul, or the return to be One.

Now as has been shared first there is the tikkune of nefesh, then ruach and neshamah. In general, if and when there is a complete tikkune of nefesh in a life, then there will be a need for another gilgul for the tikkune of ruach. If and when there is the tikkune of ruach in a life, then there will need to be another gilgul for the tikkune of neshamah. Thus, the full tikkune of souls transpires through three or more gilgulim in the human life-wave, and as has been said, often many more gilgulim are necessary. Yet there are various ways that if an aspect of the soul becomes actualized and realize in a life, the complete tikkune of that aspect being achieved, individuals may, in fact, access a higher, inner aspect of their soul and continue in their tikkunim without the need to wait until they die and pass into another gilgul.

First, understand that all five aspects of the soul are contained within each aspect of the soul, and therefore, for example, when the tikkune of nefesh is accomplished, so the tikkunim of nefesh of nefesh, ruach of nefesh, neshamah of nefesh, hayyah of nefesh and yechidah of nefesh are achieved. In the process of this tikkune nefesh reaches from Malkut of Asiyah into Keter of Asiyah, becoming unified with all ten Sefirot of Asiyah, and therefore opens to greater influxes of the Holy Light and Spirit, or Divine Grace. Thus, in the tikkune of nefesh itself there is a reaching into higher, inner aspects of the soul and something of those higher, inner aspects may be accessed, their influence being drawn into that gilgul, and joined with this there may be greater divine actions of spiritual assistance and intervention from heaven and the Holy One. This may open the way for the ivur of the ruach of a tzaddik, whether greater or lesser, so that ruach is joined with nefesh, and the individual may begin to labor for the tikkune of ruach in that gilgul. As an example, if the tikkune of nefesh is accomplished, and there is the generation of nefesh elokit, a ‘godly soul,’ a faithful person may receive an ivur of ruach from a lesser tzaddik, whether an ivur of the full aspect or a spark of ruach, and this may bring forward the ruach of that faithful person and they may go on to accomplish some of the tikkunim of ruach in that life. This, naturally, will generate light-power or merit, positive karmic conditions, for an auspicious gilgul following that life, one in which the full tikkune of ruach may be achieved and the soul may progress to labor for the tikkune of neshamah.

In general, when the tikkune of nefesh is complete, and there is a full generation of nefesh elokit, and the nefesh is elevated to the Supernals of Asiyah, souls are able to receive outer grades of light transmission, the anointing with the Perfect Light and Holy Spirit. The full tikkune of nefesh establishes the conditions for greater movements of Divine Grace, the Holy Shekinah, the Holy Spirit, and opens the way for the rebirth of the soul from ‘above,’ from heaven. If such a soul were led to a living tzaddik by the Holy Spirit, and was able to meet them and recognize them as a holy tzaddik, and they were received as a spiritual companion, receiving teachings and initiation - light transmission, so there can be a radical reconfiguration and regeneration of their soul, a reception of multiple ivurim from their tzaddik and the spirits of other tzaddikim, as well as from angels. This may open the way for their ruach to be joined with them, and if they continue to sojourn in the Way as a companion of their tzaddik and achieve the tikkune of their ruach it may lead to the influence of their neshamah entering into that gilgul, the Holy Light and Spirit bringing forth the inner aspects of their soul in the Messiah, the Anointing. Joined with this understand that there are ways of mystical prayer and meditation that living tzaddikim teach, and impart spiritual empowerments for, through which it is possible to accomplish the full tikkune of the entire soul in a single life, or through which a thunderbolt enlightenment is possible. Through initiation, through the reception of various grades of light transmission, and through deep prayer and meditation, and living according to one’s faith and love, there can be the co-creation of the necessary conditions for the full action and manifestation of Divine Grace, the Holy Spirit, and through Divine Grace the entire tikkune of the soul can be accomplished.

As an example, there is a continuum of spiritual practice drawn from a verse in Isaiah that may facilitate something of this: “My soul yearns for you in the night, my spirit within me earnestly seeks you” (26:9). This alludes to a practice of contemplation, and deep prayer and meditation at night, and a practice of ‘union in dream’ when going to sleep, through which if the tikkune of nefesh is complete nefesh can be uplifted to the ‘outer garden of Eden,’ the exterior of Malkut of Atzilut, and ‘held’ there in such a way that ruach enters into the gilgul and the tikkune of ruach may be accomplished. If the tikkune of ruach were to also be accomplished, by the very same means, ruach could be uplifted to the ‘outer garden of Eden’ and ‘held’ there is such a way that neshamah enters the gilgul and the tikkune of neshamah might be accomplished. There are numerous other ways of mystical prayer and meditation through which something similar may be done, such as through various practices of the transference of consciousness, or aliyat neshamah. This assumes, though, a full generation of nefesh elokit and a strong faith and passion for spirituality and the enlightenment of the soul - ‘ passionate zeal’ for Yahweh, the Eternal One.

There is the long path, but through the Holy Light of the Messiah, which is the light of all prophets an apostles, and through the coming of the Messiah, there is the medium path and the short path; various world religions and their influence open the way of the medium path to souls, sparking faith and a conscious evolution of souls seeking enlightenment or God, and with the coming of the Messiah and anointed tzaddikim in the Messiah - apostolic succession bearing the light transmission, there is the opening of the way of the short path to souls, the way of swift enlightenment and liberation.

If you consider the wisdom of the Messianic Kabbalah, is the teaches knowledge and way of the short path - ‘swift thunderbolt enlightenment.’

Here it seems good to pause before venturing into further mysteries concerning the tikkune of nefeshim which opens the way for the full tikkune of the soul and the various forms of divine assistance and intervention that are given to souls in their labor for this initial tikkune.

May Holy Light of the Messiah be received by many this day and many many be established in the Sanctuary of Grace! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#8 Postby Tau Malachi » Fri Feb 09, 2018 4:22 pm

Gate Eight: Lesser Tzaddikim & the Labor for the Tikkune of Nefesh

The tikkune of nefesh, as has been shared, opens the way for the tikkune of ruach and neshamah, for until there is a regeneration of nefesh, nefesh behamit being transformed into nefesh elokit, the ‘bestial soul’ becoming a ‘godly soul,’ the rectification and realization of ruach and neshamah, the greater intelligence of the soul and its divine nature, is not possible. The ignorance, the illusion of separation, that dominates souls in the gilgulim is very powerful, and entering into a gilgul there is a strong downward and backward pull in the ‘flesh,’ the ‘darkness of matter,’ what may be called a great ‘psychic gravity’ that holds souls from ascent. This is reflected by countless souls caught up in the long path of ten thousand gilgulim or more, lost in an aimless wandering, driven into gilgulim not through conscious intention, but through unconscious vital reactions and the weight of ‘sin’ or the karmic continuum of the soul bound up in the ignorance. In general, the long path corresponds with souls struggling to bring about the tikkune of nefesh and their exterior ruach, for when the tikkune of nefesh is accomplished and the tikkune of ruach is underway, typically souls are set upon the medium path of one thousand incarnations, having become faithful and begun a conscious seeking of enlightenment or God, the True Light.

The plight of souls bound up in the ignorance, lost in aimless wandering, or ‘asleep and dreaming strange and fitful dreams,’ is well known and understood in the heavens, and the mercy and compassion of heaven and the Holy One manifests as all manner of divine actions of spiritual assistance and intervention, just as we have been speaking about, through gilgul and ivurim of greater and lesser tzaddikim with souls, along with the intercession of greater and lesser angels. As perhaps you might imagine, lesser tzaddik and lesser angels tend to be sent to intervene on behalf of souls struggling for the tikkune of nefesh, or the generation of nefesh elokit. Thus, through gilgul or ivur lesser tzaddikim often offer their spiritual assistance to those souls, either enacting a gilgul, co-incarnation, merging their nefesh with the nefesh of the soul they are assisting in a gilgul, or enacting a greater ivur at some point after the birth of a soul and merging with them for a time, whether for a long or short duration.

Understand, two to five nefeshim can merge in a single gilgul. Therefore a primary way of uplifting a soul from aimless wandering and helping to bring about the tikkune of nefesh is through the merging of nefeshim, the nefesh of the soul of a higher grade, or a lesser tzaddik, giving strength and support to the nefesh of a soul of a lower grade. When the nefesh of a lesser tzaddik merges with the nefesh of a lower grade, so there is the influence of ruach within and behind, and possibly neshamah, depending upon the grade of the lesser tzaddik, and they bring with them something of their light-power or merit, which is gifted to the soul of a lower grade. This is called lesser tzaddikim seeking out ‘converts,’ which is to say seeking to help souls desiring to become faithful and godly, those to be drawn from the long path into the medium path, and perhaps, at times, the short path. The tikkune of lesser tzaddikim is incomplete, therefore as they merge with souls through gilgul or ivur, generally speaking they go to souls in gilgulim through which they may accomplish something of their own tikkune, and the interaction is reciprocal in this way, the lesser tzaddik also achieving a greater tikkune. While the soul of a lower grade is bringing about the tikkune of their nefesh, so the soul of the higher grade will be accomplishing something of the tikkune of their ruach, or possibly their neshamah; as the soul of a lower grade accomplishes its tikkune, the soul of a higher grade is able to serve the kingdom of heaven and bring greater glory to the Holy One and is blessed, and as the soul of the higher grade accomplishes its tikkune, the soul of the lower grade is also blessed and uplifted, receiving something of the merit of that accomplishment.

If there is a merging of nefeshim in gilgul then the nefesh of the lesser tzaddik will remain throughout that lifetime, departing at death, but if an ivur, then it will remain until the intended tikkune is accomplished or until a time near death. Concerning ivurim, in many cases they may last only for a time, until a specific tikkune of the soul of a higher grade is accomplished while helping the soul of a lower grade through certain events in their gilgul, then the ivur may be withdrawn, leaving the soul of a lower grade to continue their labor of tikkune. In this way, rather than just an ivur from a single lesser tzaddik, a soul laboring for the tikkune of their nefesh might receive ivurim from multiple lesser tzaddikim at various times in their lives, special spiritual assistance during specific events in life. In this, perhaps, you may understand that the play of gilgul and ivur is very complex and dynamic, and that there are literally countless possibilities, and this is true of this play of gilgulim and ivurim on all levels, nefesh, ruach and neshamah.

It needs to be understood, though, that the continuation of an ivur or ivurim depends upon a soul abiding in faith, hope and love, and living according to their faith, following in the Way and cleaving to the Holy One; if a soul goes astray, falling into great error and klippot, and is unwilling to repent and return to the Way, ivurim may be withdrawn from them. Always, whether a gilgul or ivur, the soul receiving maintains free will and choose, and they must choose to follow the influence of heaven and will of the Supernal One. Although there is, indeed, great spiritual assistance and intervention for souls in need, each soul must be willing to co-labor in the work of their tikkune, and the work of their salvation, in an active and dynamic surrender to Divine Grace, the Holy Spirit.

In general until the tikkune of nefesh is accomplished and the tikkune of ruach is well underway souls sojourn the medium path, corresponding with faithful humanity, and they are not able to be set upon the short path, corresponding with spiritual humanity, or the ‘chosen.’ The labor to bring souls from the long path to the medium path, and to guide them in the way of the medium path is the principle focus of the spiritual works of lesser tzaddikim, specifically those lesser tzaddikim laboring for the complete tikkune of their ruach and the exterior of neshamah. Lesser tzaddikim, however, most often have deep soul bonds with greater tzaddikim and carry ivurim of greater tzaddikim, and this is part of the ‘merit’ or ‘positive karma’ that they bring in their labor to empower and uplift souls in their tikkunim. Thus, at times, it may come to pass that through a gilgul or ivur of a lesser tzaddik the soul of a faithful person might be led to the assembly of a living tzaddik - an incarnation of a great tzaddik, and meeting the living tzaddik they may be able recognize them, form a spiritual connection with them and be received by them as a student or follower. If they cleave to the Holy One and Messiah in faith and love, and so cleave to the tzaddik and community, as their nefesh is regenerated they may be able to receive something of the light transmission, and receiving the light transmission so they may be set upon the short path of swift, thunderbolt enlightenment. In this way, even before the labor for the tikkune of ruach is taken up, or at the very outset of the tikkune of ruach, a soul may be drawn from among faithful humanity into spiritual humanity and established upon the short path of three to seven gilgulim. In this, perhaps, you may understand that the evolution and realization of souls is not necessarily as sequential and linear as provisional teaching might make it sound, and certainly not so given the Sanctuary of Grace established in the Messiah and the many manifestations of the grace and mercy of the Eternal One through the interventions of tzaddikim, greater and lesser, and the intercession of angels. Truly, radical leaps in the evolution and realization of souls is entirely possible, specifically when there is strength of faith, and there is hope and love, and great zeal for spirituality.

Now there is much to be said of tzaddikim, greater and lesser, but here we are speaking of spiritual works of lesser tzaddikim in the harvest of souls, laboring to facilitate the tikkune of nefeshim. Understand, there are lesser tzaddikim who continue in their labor for the full tikkune of their ruach, and among these are many who sojourn in the medium path themselves, as yet not being set upon the short path, while there are also those who sojourn the short path. Then there are those lesser tzaddikim who continue in their labor for the tikkune of their neshamah, and typically these sojourn in the way of the short path. Thus there are various grades of lesser tzaddikim, just as there are various grades of greater tzaddikim, and lesser tzaddikim have achieved spiritual realization according to their grade, but as yet have not attained supernal realization as have the greater tzaddikim; hence, the realization or enlightenment of lesser tzaddikim corresponds with vital and mental consciousness, not the supramental - so ‘lesser tzaddik,’ or ‘imperfect tzaddik.’ On account of their spiritual realization and generation of merit, though, they are indeed counted among the ‘righteous ones’ and ‘living ones,’ having established a ‘place’ in the World-That-Is-Coming with the help of the Messiah and Holy Spirit, and through their labors in the harvest of souls they continue to ‘build’ that ‘mansion’ of the soul in heaven.

In general souls of lesser tzaddikim are sent to and drawn to ‘converts,’ souls transitioning from bestial humankind to faithful humanity, or from faithful humanity to spiritual humanity, and, generally speaking, they tend to souls among faithful, those who sojourn the medium path and as yet have not received direct light transmission to emerge among the spiritual, those in whom the mystical inclination has awoken. In this regard you might recall the story in chapter ten of the Gospel of St. Luke in which Adonai Yeshua sent out seventy followers ahead of himself into towns and places he would eventually go to proclaim the gospel and seek out ‘converts,’ during the time of his earthly ministry; this story indicates the spiritual labor of lesser tzaddikim, the leading of souls to faith and the generation of nefesh elokit, as well as the formation of spiritual connections with greater tzaddikim and the possibility of the reception of direct light transmission.

Next, perhaps, if God wills it we may venture into greater detail concerning the tikkune and ascent of the soul as the tikkunim of various aspects are accomplished; hence, unification of the aspects of the soul with the powers of heaven and the Holy Sefirot as each aspect is rectified and realized from nefesh to neshamah, and beyond.

May the Spirit of God be with us as we continue to seek knowledge and understanding of these deep mysteries of the generations of Adam and the Work of Salvation! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#9 Postby Tau Malachi » Fri Mar 02, 2018 11:50 am

Gate Nine: Gilgul, Ivur with Nefesh, Ruach, Neshamah & Elevations of the Soul

When the tikkune of nefesh is complete, the exterior and interior of nefesh being actualized and realized, then the tikkune of ruach is taken up, and likewise when the tikkune of ruach is accomplished this opens the way for the tikkune of neshamah, the full tikkune of the soul and the soul root. In much the same way as with nefesh there can also be a merging of ruachot and neshamot so that more than one ruach or neshamah can be present in a single gilgul, souls of higher grades giving strength and support to souls of lower grades for the sake of tikkune, the evolution and realization of souls. Just as with the nefesh there may be co-gilgul of ruach or neshamah, merging from birth until death, or there may be greater and lesser ivurim of ruach and neshamah; these divine actions of assistance and intervention occur on all levels of the soul in gilgulim, at the level of nefesh, ruach and neshamah.

The play of gilgul and ivur with nefesh corresponds with knowledge and power of the vital being, a transformation of emotion and desire, uplifting emotion and desire with faith, hope and love, and with love a growing empathy and connection with other living spirits and souls, As faith dawns souls desire, seek, enlightenment or God - desire is turned more and more inward and upward, Godward. Thus, souls venture into religion and the spiritual quest, and acquire knowledge of the outer ‘Torah’ and ‘Gospel,’ or the equivalent depending upon their faith and the spiritual tradition to which they are drawn. When souls are established in faith and love, and are ‘godly,’ and the tikkune of nefesh is accomplished, then the larger play of gilgulim and ivurim with ruach may begin. This corresponds with the knowledge and power of human and divine intelligence, a deepening of spirituality and the spiritual life, a drawing out of the greater faculties and qualities of the human spirit, and the emergence of a greater love and compassion, and a greater passion for enlightenment or the knowledge of God. Thus, the spirituality of religion becomes the focus, and greater achievements of self-awareness, or higher consciousness and intelligence, and souls seek and acquire knowledge of the inner ‘Torah’ and ‘Gospel,’ the deeper spiritual meaning of Divine revelation that transcends religious dogma and doctrine. This actualization and realization of the human spirit, this divine and human intelligence, and the faculties of the soul associated with it, opens the way for the tikkune of neshamah, which corresponds with mystical spirituality and a full push for the enlightenment and liberation of the soul, or conscious unification with the Supernal One. Thus, with the play of gilgulim and ivurim with neshamah there is the knowledge and power of the divine or enlightened nature, mystical attainment, and the ‘Holy Kabbalah’ - direct knowledge of the Light Continuum and the Eternal One.

In this you may understand that the tikkune of nefesh corresponds with the outer Torah and Gospel, the tikkune of ruach with the inner Torah and Gospel, and the tikkune of neshamah with the mystical path, the Holy Kabbalah; hence there is a natural progress through religion into spirituality, the culmination of religion and spirituality being the birth of the mystic, or ‘gnostic,’ and the enlightenment experience.

As you might imagine, as the tikkune of the soul from level to level is accomplished gilgulim and ivurim may happen with souls of higher and higher grades. Just as, in general, souls of intermediate grades and lesser tzaddikim engage in gilgulim and ivurim with souls laboring for the tikkune of their nefesh and the exterior of ruach, so greater tzaddikim engage gilgulim with souls laboring for the completion of the tikkune of the interior of ruach and neshamah, especially with regards to neshamah, the heavenly soul or divine nature. This is not to say that greater tzaddikim do not engage in gilgul or ivur with souls laboring for the tikkune of nefesh and ruach, they can and they do; but it is greater tzaddikim that take up the play of gilgul and ivur neshamah to neshamah, for they have accomplished the tikkune of neshamah and therefore are able to do so, sharing the knowledge and power of their spiritual or supernal realization.

Previously we indicated that something of the ten Sefirot is within each aspect of the soul, and we shared that with the tikkune of nefesh there is an elevation of nefesh from Malkut of Asiyah to Keter of Asiyah, unification of nefesh with the Sefirot of Asiyah, the ‘Universe of Action.’ As the tikkune of ruach is accomplished so ruach is elevated from Malkut of Yetzirah through each Sefirah to Keter of Yetzirah, ruach being unified with the Sefirot of Yetzirah, the ‘Universe of Formation’ and ‘world of angels.’ The same is also true with the tikkune of neshamah and the Sefirot of Beriyah, as the tikkune of neshamah is accomplished so neshamah is elevated and unified from Malkut of Beriyah to Keter of Beriyah, all the Sefirot of Beriyah, the ‘Universe of Creation’ and ‘world of archangels.’ When the inner aspects of the soul are actualized and realized, their tikkune being accomplished, outer aspects of the soul share in their exaltation and unification. Thus, for example, as ruach is elevated from Malkut to Keter of Yetzirah, so nefesh is also uplifted from Malkut to Keter of Yetzirah. This process continues with the tikkune of neshamah and the interiors of neshamah so that in fruition there may be an elevation and unification of nefesh with Keter of Atzilut, this corresponding with the full reintegration of the soul with the Infinite Light, cessation of the soul in the Eternal One.

In this, perhaps, you may understand that although the tikkune of an aspect of the soul is accomplished there is an ongoing and progressive actualization and realization of the greater divine potential of that aspect of the soul, and in truth there is no end in sight to the possible realization of any aspect of the soul, even the outermost, nefesh.

Quite literally something of the ten Holy Sefirot is within each aspect of the soul, the Sefirot of Asiyah to the Sefirot of Adam Kadmon, the soul on these various levels being woven, as it were, of the light and spiritual power of the Sefirot so that as the tikkune of the soul is accomplished, there is a progressive actualization and realization of the spiritual power of the Sefirot - Names of God, and archangels, angels and celestial intelligences (the ‘heavens’). In this you may understand the teaching of the Holy Kabbalah and masters of the tradition that as the tikkune of the soul is accomplished so is the tikkune of this world is accomplished, along with the tikkune of the world of angels, and the world of archangels and the World of the Sefirot, the Holy Vessels, or The Name (Yahweh). Indeed, for this divine potential is being realized through souls, and so something of the Supernal One is being realized and embodied, the Messiah and Holy Shekinah, Holy Spirit. Such is the spiritual labor of the Great Tikkune, Tikkune Gadol.

Here it is good to pause before we go on to speak of the emanation of souls from Atzilut into incarnation and the formation of their ‘garments’ or ‘light bodies’ as they pass into incarnation.

May the Holy One bless us with the Habad of the Messiah, the wisdom, understanding and knowledge of the Anointing! Amen.

Shalom Aleichem!
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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#10 Postby Tau Malachi » Wed Mar 07, 2018 3:00 pm

Gate Ten: Garments of the Soul & Guardian Angels

The inmost essence of the soul is light, brilliant clear light, it is a spark of the Infinite Light, and therefore it is called yechidah, ‘divine spark,’ ‘unique essence.’ When souls emanate and ‘descend’ into gilgul, incarnation, emanating from Atzilut there are like a ray of the Sun of God, and ‘descending’ they pass through countless realms and worlds of inner dimensions, inner planes, and in each there is a body of light that is formed, a ‘garment,’ as it were, that is woven for the soul through which it arises and appears, the final and outermost garment of souls descending being the physical or material body, the ‘flesh.’ Although, indeed, there is a vast array of these garments with each soul, we may contemplate this secret mystery in a simple and basic way of four ‘great garments’ and perhaps acquire some insight.

The soul arising from the One Soul in Atzilut appears as an image and likeness of the Human One of Light, the Messiah. who is the image and likeness of the Eternal God, Yahweh Elohim. When the soul emanates from Atzilut and descends through Beriyah it appears in the image and likeness of the archangels. As the soul continues to descend into gilgul, passing through Yetzirah, the world of angels, so it appears in the image and likeness of the angels, and passing through Asiyah it appears in the image and likeness of the celestial spirits or other living spirits, until finally entering into gilgul and being born there is the appearance of a material human being. At every level knowledge and power are gathered from that realm or world, and the fields of spirits and souls that compose it, and the formation of these garments, these bodies of light, correspond with the interaction of the soul root, the karmic continuum of the soul, and the intention or purpose for the gilgul that is arising. All of these influences are ‘woven’ into these ‘garments,’ in a manner of speaking, and correspond with knowledge and power the soul carries into gilgul, knowledge and power of the inner being that is to be actualized and realized.

Above I shared that when souls descend into gilgul they pass through countless realms and worlds of inner dimensions, planes, and that there is the formation of a ‘garment’ in each realm or world, corresponding with the interface of the soul and the corresponding supernal, spiritual or astral reality. Understanding this, when we speak in the context of these four ‘great garments,’ Human One of Light, archangel, angel and living spirit, you will understand that there are ‘garments within garments,’ a vast array of ‘light vestures,’ ‘light bodies,’ woven of supernal, spiritual and astral light.

As perhaps you might intuit, the play of gilgul and ivurim with souls of higher grades also participates in the formation of these garments of the soul, so that gilgulim of aspects of soul merging and ivurim that are predestined in a gilgul are part of the weave of these garments, these light vestures. Understand, in the formation of these garments spirits and souls gather knowledge and power from one another, learning from one another, and there is a vast exchange of sparks between souls in a play of giving and receiving, interacting and interrelating within the realms and world of the inner dimensions. Truly there is a greater and more intimate interconnection and interdependence between souls than the finite mortal intellect can conceive or imagine, though in our inner being, in the inner aspects of our soul, there is knowledge and understanding of this amazing mystery.

The interiors of neshamah correspond with the image and likeness of the Human One of Light, or Messiah, and the exterior of neshamah corresponds with the image and likeness of archangels, and the ruach corresponds with the image and likeness of the angels, while nefesh corresponds with the image and likeness of living or celestial spirits. As we know with the tikkune of the soul there is a progressive generation, realization of the subtle spiritual body, the body of light. Thus, with the tikkune of nefesh, the full manifestation of nefesh elokit, there is the generation of a body of light corresponding with the ‘garment’ appearing like a living or celestial spirit, the knowledge and power of that astral ‘garment,’ body, being accessed and realized in gilgul. When the tikkune of ruach is accomplished so there is the generation of the body of light corresponding with the garment appearing like an angel and the corresponding spiritual knowledge and power is accessed and realized in gilgul. When the tikkune of neshamah is achieved the body of light then has an appearance like that of an archangel formed of spiritual light far more radiant and glorious than the astral light, and the corresponding spiritual knowledge and power is accessed and realized in gilgul. Then as there is a reaching into the interiors of neshamah, the full fruition of the tikkune of the soul, so that body of light becomes radiant with brilliant supernal light and there is an appearance like that of the Human One of Light, the Messiah. This latter development, evolution, brings about a radical transformation of the entirety of the ‘garments’ so that they all shine with the Holy Light and Fire of the Supernals; from the experience of clear light union, which is the realization of the interiors of neshamah, there is the generation of the ‘Threefold Body of Melchizedek,’ the Body of Truth, Body of Glory and Body of Emanation. This corresponds with the embodiment of the One Soul, or Messiah, divine or enlightened being in gilgul; hence, the great living tzaddikim, the holy and enlightened ones appearing among us.

Here we can speak something of a secret mystery in passing. Just as great tzaddikim can engage in gilgul and ivurim with other souls from various aspects of their soul, neshamah, ruach and nefesh, so also they can engage in gilgul and ivurim from the Threefold Body, Truth Body, Glory Body and Emanation Body. These divine actions correspond with a radical thunderous quickening of the evolution and realization of a soul, and generally speaking these gilgulim and ivurim of the Threefold Body are not engaged for the soul alone that is receiving them, but to respond to a greater need and movement in the human collective and world, or the matrix of souls and creation. Thus, such divine actions are engaged for the sake of the illumination, healing and salvation of many souls.

Now, as we know it is taught that every soul has a ‘spirit guide’ and a ‘holy guardian angel.’ Understand that these correspond with the knowledge and power of the garments of the soul and are manifestations of the presence and power of those garments. Here we may speak an open secret. As is known, according to the Holy Kabbalah, when the soul of a spiritual adept ‘crosses the Great Abyss,’ achieving complete tikkune and supernal realization that holy one will ‘sacrifice’ their ‘guardian angel.’ Indeed, for in that realization they access the knowledge and power of the garment that is the image and likeness of the Human One of Light, the Messiah, becoming elevated, as it were, beyond the angels, and as has been established, in that realization all garments are transformed and shine with the radiance of the supernal light.

From what has been said you will understand that with the tikkune of nefesh so there is the guidance from heaven of a living or celestial spirit, and with the tikkune of ruach and neshamah so the guidance from heaven of an angel or archangel, respectively; but with the full tikkune of the soul and the reaching of the interiors of neshamah, so there is the direct guidance, knowledge and power, of the Messiah and Holy Shekinah, Holy Spirit, in unification, oneness.

As you might imagine, through these garments souls are also able to connect with and merge with all manner of living and celestial spirits, angels and archangels, and the greater the tikkune, the greater the actualization and realization of the soul and its garments, the greater the reach of the soul into the realms and worlds of living spirit, angels and archangels, and the greater their capacity to commune with and move these celestial and heavenly beings, forces, all as the Supernal One ordains and the Holy Spirit inspires. Also through these garments, just as there is a play of gilgul and ivurim with souls of higher grades and tzaddikim, and a vast exchange of sparks between souls, so there is the play of gilgul and ivurim between the souls of angels and souls of human beings, the angels also engaging in gilgul and ivurim for the sake of the harvest of souls, the fulfillment of the will of the Supernal One, Ratzon Elyon, in creation.

In this you may know and understand that angels have a very significant involvement in the labor for the tikkune of souls and creation. This is well reflected in the Holy Scriptures and the central role of angels that is recounted in the revelations and manifestations of the wonders of the Eternal One, Yahweh, and is likewise reflected in the teachings of great mystics from various wisdom traditions of the world. Understanding this you will understand that just as initiates open themselves and invoke ivurim with souls of higher grades and tzaddikim, so also they invoke ivurim with angels. In fact, prayers of initiates for the reception of greater spiritual gifts from the Holy Spirit to be empowered to be of greater service to the kingdom of heaven, prayers common to initiates in the Messiah, are prayers for ivurim from angels, for generally speaking the reception of new spiritual knowledge and power involves the action of angels and often the imparting of sparks of their souls, ivurim. Truly, the souls of human beings and angels are deeply intertwined, but then so it is with all creatures in heaven and on earth, or all sentient beings in the great matrix of creation.

Now in conclusion is must be said that although all souls do, indeed, have a divine spark, yechidah, and a root in Atzilut, you must understand that souls emanating from the ‘fallen limbs’ and souls that fall into great error and great klippot, passing into incarnation ‘from the Other Side,’ will have ‘tattered garments,’ garments woven from the impure emanations and ‘false lights,’ corresponding with the realms of archons and angels of the archons, and at times greater evil, hell realms and demons. If and when klippot of nefesh, ruach and neshamah enter into gilgul, so the ‘garments of the soul’ will be woven of klippot, spiritual forces of the Other Side; hence those who are strongly inclined to wickedness and evil, and those encumbered by great evil from early in life that appear in this world. Given the darkness that rules this world, and the great ignorance that dominates the human collective, many souls are encumbered in this way, bound up as servants of the Other Side. According to the Book of Apocalypse, as the end of days draws near there will be even greater influxes of gilgulim of souls from the Other Side, or the gilgulim of dark and hostile forces. God have mercy and God help us!

Here it is good for us to pause and reflect upon what’s been shared before we venture into teachings of further mysteries of the ‘generations of Adam.’

Let us pray for further revelations from heaven and the Holy Spirit, and for understanding! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Tau Malachi
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Re: Generations of Adam: Souls, Reincarnation & Impregnations

#11 Postby Tau Malachi » Tue Mar 27, 2018 10:01 am

Gate Eleven: Ofan Ha-Gilgulim

From what has been shared you may understand the teaching of Yeshua that souls in heaven appear like angels. In your soul, your inner being, you are like an angel and archangel and much more, the perfect or universal human being, the One Soul, Adam Elyon; but this is the divine potential of your soul, the divine nature of your soul, that you must actualize and realize, and embody, hence the labor of tikkune. Do you live like an angel? Do you live as a perfect human being, tzaddik? To awaken and to live like an angel, and yet more like a perfect human being, tzaddik, is the purpose of your soul’s journey in the gilgulim, the sacred intention of your incarnation in this world, this very life you are living.

Understand, souls pass through countless incarnations, through the mineral realm, vegetable realm, animal realm to eventually enter into the human realm, the generations of Adam, and becoming human so they are destined to be and become more than human, a divine and supernal being, the perfect human being - Messiah. This is the Holy Gospel revealed to us in Adonai Yeshua and the Magdalene, and in them, and in all of the perfect ones, the radiant ones, who have ‘pitched their tent’ among us and ‘walked’ among us we are given a ‘body of vision’ to wear, a vision of our ‘future self,’ as it were, perfect and complete in the Holy One, the Infinite and Eternal.

This divine potential corresponds with the root of souls in Adam Elyon, Adam Ha-Rishon, and the tikkune of the soul root is the actualization and realization of this infinite potential; in that soul roots are divine, supernal, infinite, eternal potential there is no end to this realization, no end to the light and life that may be made manifest.

The gilgulim is grand journey of souls, passing through countless realms and worlds, spiritual astral and material, and so through countless forms of life, mineral, vegetable, animal, human, angelic, and many more, until eventually the soul awakens and returns to be One, reintegrating with the Absolute Light, the Eternal One. There are countless incarnations, and in between them as souls pass from one incarnation to another so they pass through realms of the afterlife, heavens and hells, and all manner of realms and worlds that are neither heavens nor hells, but are ‘realms of the archons.’ As is known, those realms of the afterlife, heavens, hells, and archonic realms, also have a manifestation in incarnation, in this world, so that there is a vast array of possible incarnations, auspicious and inauspicious. There are relative ‘heavens’ on earth and relative ‘hells’ on earth, and everything in between. As the word gilgul implies, a ‘swirling motion’ or ‘wave-like motion,’ in the evolution and realization of souls there is a dynamic play of progress and regress, so that going ‘forward’ souls tend to ‘fall backward,’ though each movement forward goes further than before, and each fall backward not so far as before; hence, even when there is a ‘fall’ whatever tikkune that has been accomplished is not lost and when there is teshuvah, repentance, the soul will be progressed, elevated, to a higher grade than before. If and when there is a fall into great klippot, though, it may indeed take much time and many gilgulim, reincarnations, to return to the previous grade and progress beyond it. This, for example, is well reflected in the long path of ten thousand gilgulim, incarnations.

As is known, there are seven heavens, seven earths and seven hells, and various archonic realms in between, but understand that all of these, along with this earth, this world, correspond with the realm of perud, separation, and the ‘wheel of the gilgulim,’ cycles of reincarnation. The seven heavens are impermanent afterlife states, more or less, between gilgulim, reincarnations, and in themselves are not the enlightenment and liberation of the soul, though they do correspond with various grades of the Path of Return, or various grades of the tikkune of the soul, the actualization and realization of the soul, or our true being in the Holy One. Through the experience of the heavens the merit, the positive karma, generated by souls in their gilgulim becomes ‘engraved,’ and they integrate what they have achieved, the tikkune accomplished, the faith and love and knowledge that has blossomed, and they may receive various teachings and revelations, blessings and empowerments, from the spirits of tzaddikim and angels in the heavens, and the cause for a relatively auspicious reincarnation may be established, along with greater faith and love, and light, and a greater inclination, passion, for the full return of the soul to God, the Absolute Light, the full tikkune of the soul root, the full enlightenment and liberation of the soul. The same is true of the seven hells, they also are impermanent afterlife states. There is, in truth, no such thing as “eternal damnation.” Although, on a certain level, the hells realms, as well as hungry ghost realms, may be views as abodes of ‘punishment,’ or ‘severe judgement,’ in fact they facilitate the purification of sin, error or negative karma, and serve to correct and rehabilitate souls, educating souls, as it were, on the play of cause and effect - the law, and the results, fruits, of negativity, or wickedness and evil. Thus, the experience of hell realms may also serve to stir the desire to seek God and find God, or for the tikkune of the soul. Concerning other possible regressions, such as sparks of the soul becoming incarnate in rocks, plants, animals and such, this likewise facilitates tikkune of error, for the very nature of Reality as It Is on every level is to bring about the return to God, and through all of the realities experienced, all of the events, circumstance, situations and existences that are encounters, the Spirit of God, Ruach Elohim, labors for the awakening of souls and their return, reintegration, with the Holy One of Being, the Absolute Light.

Through the experience of various afterlife states, heavens, hells and so on, impulses, causes, for tikkunim of souls is established and set into motion, but until there is full tikkune of souls, full enlightenment and liberation, it is only through gilgulim, reincarnations in the physical, the material dimension and worlds, that actual tikkune of achieved. The ultimate aim or intention of fulfillment of gilgulim, of course, as we see in the Perfect Tzaddik, Yeshua Messiah, is the realization of the perfect human being, the full embodiment of the Divine Presence, the Holy Light and Spirit of the Supernal One. Until this is accomplished souls have need of ongoing physical incarnations, though indeed they may also experience existences in metaphysical dimensions and their realms and worlds in between gilgulim, something like ‘incarnations’ in other forms in astral and spiritual dimensions.

As souls are realized, enlightened, the tikkune of their soul root achieved, they become established beyond the seven heavens, in the ‘eighth heaven’, or the ‘heaven of heavens,’ which corresponds with the ‘Pleroma of Light,’ the ‘Supernal Abode,’ or the ‘World-That-Is-Coming.’ Once established in this ‘true kingdom of heaven’ - the ‘kingdom of God,’ they transcend the necessity of physical incarnation, being ‘free’ from the wheel of the gilgulim. In love and compassion, however, and the desire for the return of all souls to God, the Absolute Light, many of these holy and enlightened ones continue to emanate into the gilgulim, incarnating to take up the spiritual labor of the harvest of souls, the ‘service of the kingdom of heaven.’

Understand, in any given gilgul, incarnation, the causes of the experiences of the soul in the afterlife and future gilgulim, reincarnations, is being generated and established. Thus now, in this very life, the causes of your afterlife experiences and future incarnations is being generated and established. Aware of this, having receive the Messiah, the Anointing, in wisdom you will wish to make the most of this precious opportunity of a relatively auspicious incarnation, and be mindful of where you are going, seeking enlightenment, seeking God, with zeal, with a driving passion.

As has been said, all realms of inner dimensions we might speak about have their manifestation in this world, whether realms of divine beings, archonic realms, human realms, mineral, vegetable and animal realms, hungry ghost realms, hell realms, there are reflective expressions of all of these in human gilgulim, incarnation. Thus there are auspicious and inauspicious gilgulim, or incarnations of good fortune and ill fortune, but you need to understand what ‘auspicious’ and ‘inauspicious’ gilgulim are, for generally speaking auspicious and inauspicious from the perspective of the spiritual world is very different from what it is from the perspective of the material world and its ignorance, falsehood and folly. Though, indeed, lives in desperate and dire straights, hellish conditions that do not facilitate faith and knowledge of God and conscious tikkune of the soul may be inauspicious, so also very often lives of great wealth, fame, worldly power, and such are in fact inauspicious, for that too may completely obstruct the seeking of enlightenment of God, the Absolute Light. An auspicious incarnation corresponds with the conditions in which faith and love might dawn, and enlightenment or knowledge of God might be sought and found. As an example, a gilgul, incarnation, in which a person meets a living tzaddik, is able to drawn near and bond with them, receive teachings, initiation and guidance from them - ‘light transmission,’ is very auspicious, very good fortune, regardless of other outward circumstances such as apparent wealth or poverty. Many people will live their entire lives unaware of the ruach, let alone their holy neshamah, completely ignorant of enlightenment or God, and that is unfortunate, for it is unlikely, if not virtually impossible, that any tikkune of the soul will be accomplished, and often, rather than progress in the evolution and refinement of the soul, regress is more likely, God have mercy! When there is some remembrance of ruach, and more so neshamah, and faith dawns, so that individuals seek enlightenment or God, and so labor for tikkune, that is fortunate. Naturally, between completely auspicious and completely inauspicious, there is a vast array in gilgulim, a vast spectrum of gradations just as it is with souls, their tikkune, or mending and realization. Indeed, the range of possibilities are endless in the wheel of gilgulim, reflecting the countless realms, worlds and universes through which souls descend when entering into the gilgulim, and through which they travel in between one gilgul and another. If you learn to see the ‘signs’ in life, in this world, you will see and know this truth. It is clear for anyone who has eyes to see.

Now this play of the wheel of gilgulim, all of the possibilities of progressions and regressions, ultimately it’s entire purpose and orientation is the remembrance, realization, of the innate unity and perfection of souls in the One Soul, Adam Elyon, and the ‘return’ of souls to God, the Absolute Light. Though, indeed, this great wheel goes round and round potentially without end, and there may be radical regressions with souls falling into great ignorance, great error, this journey is a one way motion, ultimately always moving ‘forward,’ as it were, into the Infinite and Eternal, the Absolute Light. In the midst of the revolutions of this great wheel of fates and fortunes there are ongoing revelations of the One God, stirring remembrance and the desire to return to God, and there is divine mercy and grace, divine intervention and intercession, through the Holy Shekinah, Holy Spirit, and the Messiah, and the prophets and apostles - holy tzaddikim, and the angels of God. Thus, the truth of all things in Adam Elyon, Adam Ha-Rishon, will be realized, the knowledge of Realty as It Is, God as God Is, will be attained; eventually all living spirits and souls will awaken, remember and return to God, the Infinite and Absolute Light.

Having spoken of the wheel of gilgulim we can move on to other mysteries of the ‘generations of Adam’ and the tikkune of souls, or ‘salvation’ of souls. With God’s help it will come to pass!

May we be blessed to awaken and remember our origin, and so to attain full Divine Habad - wisdom, understanding and knowledge of God, the True Light! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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