Gnosis of the Cosmic Christ : Gevurah

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Gnosis of the Cosmic Christ : Gevurah

#1 Postby IAOHANNES » Fri Apr 17, 2009 9:53 am

Greetings in the Light of the Messiah !
Finally , Gevurah !
When we were at Yesod , if you remember Tau Malachi , you said that when, and if, we reached Gevruah the actual nature of Karma would transpire .
So i guess that maybe it is the time to start understanding this very complex subject !
But i'd like to say that what comes first to my mind is what i've read once in a Dion Fortune's text about Gevurah .There she says something interesting , very much like what you said about the teachings of " reaching and reaching not until there is reaching " of the great Rabbi Isaac Luria, only that in an "ascendent" way .
She says that one can only consider oneself a complete "Adeptus Minor" or Lesser Adept as you call , when one reaches Gevurah , the grade of "Adeptus Major" .
What i understood is that it is necessary that a higher level of energy to be present for the present level or stage to be completed .
So there is always a certain "pressure" , a certain evolutionary push toward higher levels that never let the seeker "rest" until the goal in the Supernals is reached .
Also you say in the book that Gevurah is where or when happens the second dark night of the soul .
But in our conversations , in Malkut , you said that the second dark night happens in the "crossing of the abyss" and associated , at least as i understood , Gevurah with the "tikkune-healing and the purification of all manner of karmic obstructions" , the "burning off of karma" ( in Yesod) .
So i'd like you please to clarify this better , the differences between "burning off of karma" and the second dark night proper .
As i already said , i can't see much difference in the actual "psychospiritual" process between this since they always seem to come together , in my opinion .
May we fear God in His Mighty Sovereignty and may we be Pure in our hearts to aknowledge that ! Amen .

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Tikkunim of the Soul & the World

#2 Postby Tau Malachi » Mon Apr 20, 2009 1:48 pm

Greetings and blessings in the Light of the Messiah!

Yes, indeed, the ascent of the soul through various gradations of consciousness is exactly the same as the descent of Or Ain Sof, the generation of the Sefirot – there is reaching and not reaching, until there is reaching. In this process the higher gradation of consciousness must come into being for the actual realization of the one below it. Thus, the full realization of the higher mind comes into being with the dawn of illumined mind, the realization of the illumined mind with the dawn of the intuitive mind, and so forth; then, at the level of the Supernal Consciousness, it is the same, passing grade to grade in Supernal Awareness, Non-dual Gnostic Awareness.

Here we may say that in this process there must also be a full linking of the various gradations of consciousness with one another, the higher linked with the lower for the higher to actually be realized – until such time there is reaching not-reaching, recognition but not realization.

In modern times, among many untrained natural mystics, the lack of awareness of this process often causes significant obstructions to the full realization of the various gradations of consciousness, so that very often many go part way, as it were, mistaking recognition for actual realization at the various levels.

As we have discussed previously, the same is true of the experience of the dark nights of the soul – many only partially accomplishing the tikkunim of the dark nights.

Now, on the Tree of Life it must be understood that Gevurah is the agent of the tzimtzum and the generation of the illusion of separation, the Realm of Perud, and so Gevurah is the agent generating the phenomena of the “Great Abyss,” and the demiurge and shadow of the demiurge, the “demon of the abyss.” Therefore, in speaking of the tikkunim of life karma, or the “burning off of karma,” in Gevurah and the play of the second dark night of the soul in crossing the abyss we are speaking of the same process from two angles of view.

Remember, in actual Kabbalah – not “Qabalah,” whether Jewish or Christian, we are taught that do not actually sojourn in the Pillar of Mercy or Pillar of Severity, but rather our journey is in the Middle Pillar, and we reach into the Sefirot of the two Pillars, right and left, but do not actually enter into them. In the ascent of the soul, the ascent of consciousness, the fruition of the play of Hesed and Gevurah occurs at the level of Da’at and the Great Abyss. Thus, the fruition of whatever attainments might be ascribed to Gevurah and Hesed occurs in Da’at, though it begins in Tiferet.

We must remember that this glyph isn’t as linear as we might think in our initial study and contemplation of the Holy Kabbalah. In beginning teachings of the Kabbalah there is an apparently very linear presentation for the sake of the novice, but among actual Mekubalim it swiftly becomes something very fluid and flowing, very non-linear and meta-dimensional.

A question we may ask is: At what level do we encounter Gevurah in the various dark nights of the soul?

The first dark night of the soul corresponds to Gevurah at the level of Asiyah, the second to Gevurah at the level of Yetzirah, the third to Gevurah at the level of Beriyah – only passing through the third do we come to Supernal Gevurah, Supernal Judgment, inseparable from Supernal Hesed, Supernal Mercy, non-dual.

The first dark night corresponds with tikkunim of karma generated within this life; the second corresponds with tikkunim of life karma, which is to say the tikkune of the soul and the world for which we have come into incarnation; the third corresponds to the tikkunim of the karmic continuum of the soul throughout all lifetimes, the enlightenment and liberation of the mind or soul-stream in Supernal Realization, Supernal Mochin.

In other words, the dark nights are various gradations of tikkunim of the karmic continuum of the soul, and correspond to the tikkune of the world, tikkune of the world of spirits and angels, and the tikkune of the world of neshamot and archangels, respectively; when this is accomplish and there is an actual breakthrough into Supernal or Messianic Consciousness, this is the tikkune of the World of the Sefirot in the generation of the Human One of Light, the realization of Divine or Supernal Being, Enlightened Being – the fulfillment of Ratzon Elyon in creation.

Now here we can say something about the signs of an actual passage through the second dark night of the soul – on the other side our way in life is actually well established, and we are fully engaged in the action of our True Will, fulfilling our soul’s destiny; likewise, we have undergone a significant shift in how we work adding ways and gifts we formerly had not conceived to be our own. Granted, it is not the radical transformation of consciousness that comes with the full Supernal Influx following the third dark night, but the shift is quite distinct, and we are profoundly redirected. Naturally so, for the tikkunim of this life are in place and have been accomplish in the Light of the Messiah, at the level of the spiritual light, the “white brilliance.”

Experiencing higher gradations of consciousness, consciousness then opens fully into new dimensions – then, following the third dark night, there is direct knowledge of God and Godhead, and the experience of conscious union with God.

So we recognize the various gradations of the dark night by the tikkunim taking place and the developments following, reading the signs; and here we may speak an open secret – there is one dark night of the soul that transpires at three gradations as the soul awakens.

Obstructions in various aspects of the soul’s faculties, such as, for example, a compromise or break in the presence of awareness as we shift through the various states of consciousness, waking, dream or afterlife, or a compromise in the opening of the interior senses, the generation of the body of light and conscious transference, and so forth, these represent various gradations of consciousness that are not fully developed and linked, or integrated, and represent tikkunim that, as yet, the sojourner may not have accomplished.

Essentially, how we think we work in the Generation Stage, Ma’aseh Bereshit, and even well into the Fruition Stage, Ma’aseh Merkavah, represents the vision of ignorance, karmic vision, not the truth of our holy and supernal soul, but the karmic continuum from which ruach and nefesh is generated, a severe limitation and distortion of the holy neshamah.

In a manner of speaking, with each gradation of the dark night a grade of the soul undergoes the realization of the Mystic Word, IAO, the mystical death and rebirth, first nefesh, then ruach, and finally the emanation of neshamah, shifting from the impure emanation to pure emanation through the Supernal Grace of the Messiah, the Divine I Shall Be.

This threefold mystical death and rebirth is likely most directly communicated by the ancient Hermetic tradition; hence, Hermes, who is called the “Thrice Born” or “Thrice Great.”

There is, however, a direct comment of this threefold process in the gospels, for we hear of a rebirth of water, fire and the Spirit, a threefold rebirth in the Messiah.

Here we may say that many good Christians have, indeed, been “born again,” but they do not know to be born again, and yet again, into the full gnosis of the Risen Messiah, the Great Seth (“Sacred Tau”).

What is the fruition of the final gradation of the “dark night,” or long sleep? It is the primordial remembrance of the soul in its arising, and the dispelling of that final most subtle and sublime dualism in consciousness, and it is the remembrance of the soul through out all incarnations from the vantage point of the eternal realm, the Realm of Yichud, the “remembrance,” knowing, of all past, simultaneous present, and future incarnations, the dawn of Supernal Being, Supernal Consciousness, Supernal Force.

And so it is that Adonai Yeshua could say, “Before Abraham, I am.”

Here we may say that he is before Abraham as King Melchizedek.

If the holy neshamah, the holy and supernal soul, becomes embodied, and this Holy Remembrance of the Divine I Am actually comes into being – the way I might have work in this life will no longer be my fixation, but rather the capacities generated through out many lives will come into being in this life, a traveler amidst the Comity of Stars will walk in this world, fully awakened, never sleeping.

Naturally, when we are set upon the path, receiving Initiation, and we take up the play of conscious evolution, with the acceleration of the development and evolution of consciousness there is an acceleration of the “burning off” of the karma of the soul, the tikkune of the soul – if we venture on the Thunderbolt Path, the swift path of three to seven lives, the acceleration is even greater than the medium or long path of one thousand or ten thousand lives. This is why the great skillful means of the Way of Transformation and Way of Perfection is necessary, and the mercy of Divine Grace – only by such powerful methods, coupled with Divine Grace, could we accomplish the tikkunim of the soul so swiftly and not shatter under the immense psychic and spiritual pressure, stress and tension.

Thank El, thank God, for the Sanctuary of Grace manifest in Yeshua Messiah! Hallelu El – Praise God!

The entire time the soul is bound up in the ignorance, until full awakening and liberation – in very truth, it is the dark night of the soul, the long sleep filled with all manner of strange and fitful dreams, which we call “incarnations.”

What else shall we call this world under the dominion of the present ignorance, the present darkness, or the Entirety under the dominion of the demiurge and archons?

The Entirety is pervaded with the sorrow and suffering of the dark night, and as for its gradations in our experience of awakening, they are as the labor pains of the Virgin of Light giving birth to our soul in the Pleroma of Light, the World of the Holy Sefirot.

First we awaken in the dream, then we awaken from the dream…

May we be blessed to be Thrice Born in the Risen Messiah, realizing the Great Natural Perfection. Amen.

Blessings & shalom!
Tau Malachi
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Oedipus , Heimarmene and the Law of Three

#3 Postby IAOHANNES » Tue Apr 21, 2009 6:47 am

Greetings in the Light of the Messiah !
Great , Tau Malachi ! Thrice great !
Thank you for this response .Much smoother than i thought .
There are beautiful stars in a dark night .If only we have eyes to see them !
Interestingly , i was just going to ask you about these three levels of Da'at ...
I was thinking about the "middle age crisis" that according to Jung can be the beginning , the entering of one on the Way .
But i guess that this could better be associated to "Metanoia" , that life conversion that marks the beginning of a conscious life for those who seek .
I see that what some call "existential crisis" , like those described by Tolstoy , Kirkegaard and some other "existentialists" may refer , depending on the author , to the Metanoia or to the first dark night .
It has something of this Da'at /Gevurah dynamics .
But certainly at the Asiyah level .
Maybe the Metanoia would better correspond to the "veil of paroket" of Asiyah .
Anyway , we have a whole Tree in each Sephirah .So it could be the Da'at of Yesod of Asiyah .But this is a subject i would like to discuss when and if we get to Da'at properly ...
About the second dark night i couldn't help remembering Sophocle's "Oedipus at Colonus" .
This is the continuation of "Oedipus the King" .
Of course , in modern times is almost impossible not speaking of Oedipus without refering to the psychologized "Oedipus Complex" as described by Freud .
But it seems that Freud missed the original meaning of the story , that was a classical example of the "Hero's Journey" as said by Jung and Campbell .
So , originally , it was more a description of the stages of the path .
After the well known tragedy that happened Oedipus , to atone for his "hamartia" , his "crimes" , wanders in the wilderness for nearly 20 years , guided by his daughter Antigone .
Just before reaching Athenes, old , blind and like a beggar ,but certainly wiser , Oedipus says something like " with time , seasoned by the great pain , i realized that the torture i inflicted on myself was greater than the crimes themselves .I did everything i could to avoid killing my father and marrying my mother .I tried to avoid my destiny , but it only brought it to its completion .The ways of the gods are not the ways of men .The "Fates" weave men's destinies before they are born .Heimarmene is not in our hands ."
And he accepts his destiny , accepts himself and forgives himself .
After cursing his greedy sons and blessing Athenes he dies , in peace and his grave is said to be "sacred for the gods" .
At Oedipus times the Christ was not fully manifested , unfortunately for him .So his redemption came through acceptance of himself and of the gods's will .A true act of heroism .
But it seems to me that the second dark night come with this consciousness that our karmas are not only "ours" , is not only about "me" and my "Oedipus Complex" ( pun intended ) .
Its about life on this planet and all the cosmic forces involved in it that bind us to ignorance .
The roots of our "neuroses" are on the stars ...
I guess that this was the major difference between Jung's aproach and Freud's aproach .
Jung realized that , through his own personal experiences first as described so well by Bishop Stephan A .Hoeller in his excelent book " The Gnostic Jung and the Seven Sermons to the Dead " .
Jung's psychology has a cosmic dimension that i find missing in Freud's aproach .
Its like Jung's aproach comes from the second triad , the Moral triad of the Tree and Freud's from the first triad , although both in an incomplete way since they both chosen to be in the safer domains of the scientifical discourse ( Jung a little less ) .
So , it seems to me that the second dark night is more about purging the "collective unconscious" but ,as you said Tau Malachi ,the Way is not so linear ...
Because , cleaning and purging the "collective unsconscious" we are cleaning and purging that shadowy areas of our Souls wich bind and chain us to these collective dynamics as well .
About the triads and triangles on the Tree and the threefold process , i can only mention what Gurdjieff called "The Law of Three" .
For quite some time , since i started to spontaneously think about the Tree of Life and Kabbalah , it seemed obvious to me that the Three Triads : the Action one ,Yesod-Hod-Netzach ; the Moral one , Tiferet-Gevurah-Hesed;and the Habad , Da'at-Binah-Hokmah correspond to the three "Tan Tiens" of the Taoist Tradition, with Keter and Malchut being "Heaven" and "Earth" .
The lower , middle and upper Tan Tiens, with all that is implied in this in terms of the generation of the Body of Light and the Emanation Body( Vajra Body of the Vajrayana) .
These are the thoughts and reflections i felt inspired to share after reading your post , Tau Malachi .
Yes , May we be blessed to be Thrice Born in the Risen Messiah , realizing the Great Natural Perfection ! Amen .

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Jewish Kabbalah and Christian Kabbalah

#4 Postby IAOHANNES » Sat Apr 25, 2009 2:47 am

Greetings in the Light of the Messiah !
Tau Malachi, i have other questions about Gevurah the became clearer to me today .
You already mentioned the Netivot here in our discussions but one thing that i find very interesting is that in Lurianic Kabbalah the Alef is attributed to the path linkng Hesed and Gevurah .
They say that Gevurah represents the limitations that arise in all beginnings , that are not necessarily obstacles .They would be more like the "principle of reality", to borrow Freud's terminology( i've read somewhere that Freud did study something of Kabbalah indeed ) .
In the same direction , in Jewish Kabbalah they associate Samael with Gevurah , not Kamael .
Once i saw a discussion in another forum where a guy asked why in the Golden Dawn system and Regardie's books they used Kamael instead of Samael as in Jewish Kabbalah .He even thought that maybe it was because Regardie was an Askenazi Jew .
The owner of the group , who was more influenced by Jewish Kabbalah , said that it was probably a mistranslation from the Medieval and Renaissance Christian Kabbalists and that the meanings of "Fire of God " was a form to , ironically, "water down" the name " Poison of God " .
For Jewish Kabbalists , God is to be feared indeed .Like in Job's story .
God would have a "shadow" too after the Cosmos was created .
So thats why they would use Samael instead of Kamael .
Zev Ben Shimon Halevi also says in his books that Samael and Tzaddikel form a dynamic balance in the Cosmos like life and death , expansion and contraction .He calls Samael the "Cosmic ( lawful ) evil " and Tzaddikiel the "Cosmic Good" .
So Samael wouldn't be a "fallen Angel" .He would serve God , somehow doing the "dirty job" for God .
The demons properly would be the Klippot and the Kings of Edom , the remains of other universes .
Interestingly , in Sufism there are also the concepts of expansion and contraction in terms of the stages of the path .
We have expansive phases when one experiences the blissful and elightening "hals" or "peak experiences" .
And there are also the contraction phases when the soujourner would experience , basically , the dark nights or what we would call "valley experiences" .
Those are some very interesting differences i see between Jewish Kabbalah and Christian Kabbalah .
So , obviously , i'd like to know what you Tau Malachi , being a Christian Mekubal , have to say about this , please .
Thank you .
May we all find the middle way between the expansions and contractions of the Way ! Amen .

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The Desire to Receive

#5 Postby Tau Malachi » Sat Apr 25, 2009 12:21 pm

Greetings in the Light of the Messiah!

Again we must remember that there is not one single Kabbalah, Jewish or Christian, but many streams of Kabbalah, and thus, from one school to another, from one Mekubal to another, correspondences and attributes can be different, reflecting differences in the experience of divine revelation and prophecy, and Mochin Gadlut in that school.

Unfortunately, in modern times, things have become confused because many schools of thought have been generated by a superficial study of the Kabbalah, failing to understand some basic principles, and apart from the actual spiritual and mystical experiences the teachings of the Holy Kabbalah are usually founded upon. So, along with different streams of Kabbalah, there are these theoretical streams, born not of divine revelation, or direct spiritual and mystical experience, but of intellectual concepts attempting to explain the Kabbalah outside the experience it expresses.

If we want to look into the use of Kamael in the Golden Dawn, very likely it comes from the works of Eliphas Levi, who in his History of Magic speaks of Camael (Kamael) as a personification of “divine justice.” Later, as an editor of that work, Waite comments that Camael was a name associated with the god of war in Druidic mythology, implying the inspiration of some Druidic influence in the choice of the founders of the Golden Dawn to ascribe Kamael to Gevurah.

However, if we wish to look into schools of Jewish sources for the attribute of Kamael to Gevurah in our Christian school of thought, we would have to look into Jewish Midrashim where Kamael is said to be an archangel presiding over 12,000 angels of destruction, as well as cited as the true name of the angel of God that wrestled with Jacob at Peniel.

Now, Midrashim concerning the angel of Esau wrestling with Jacob play upon the idea of two angels wrestling with Jacob, or play upon the idea of an angel with two forms, for at the outset in the Torah it is the “angel of Esau” that struggles with Jacob, but at the end it is an “angel of the Lord” (Yahweh). In the midst of this play, the angel of Esau is called Samael, and is called the “angel of death,” but then, as an angel of Yahweh blessing Jacob, the angel is “Camael,” or Kamael.

Naturally, then, Samael and Kamael would be archangels associated with Gevurah – two faces or forms Gevurah can assume at the level of Beriyah, one darker and more severe than the other.

What does Jacob’s wrestling with the angel of Esau have to do with Gevurah? Remember, the patriarchs and matriarchs represent the Sefirot of Construction, Jacob is Tiferet, his father Isaac is Gevurah, and his grandfather Abraham is Hesed, and his son Joseph after him is Yesod. Jacob, with the help of his mother, Rebecca, steals the patriarchal blessing from his older brother, deceiving his blind father into giving him the energetic transmission. Isaac loved Esau because he was from the Left Side, so he was most fond of him, but Jacob was of the Middle, joining the Left with the Right. When Jacob wrestles the angel of Esau he is integrating the power of the Left, Gevurah, with the Right, Hesed – he is confronting the full force and fury of Judgment, Din, or Severity, Gevurah, which at the outset is Samael and in the end Kamael.

Samael, in essence, is the manifestation of Gevurah unmitigated by Hesed, completely apart from Mercy – Pure Din, Judgment; Kamael is the manifestation of Gevurah mitigated by Hesed, Judgment as the manifestation of Mercy.

We may gain some sense of this by asking the classical question of the Kabbalah, “What is the difference between an angel of wrath and a demon, which on the surface appear the same?” The manifestation of an angel of wrath brings a soul closer to God, but the works of a demon carries a soul further way from God – in this there is something of the distinction between Kamael and Samael as they are spoken about in several schools of Jewish Kabbalah.

In the Zohar we find another archangel associated with Gevurah in place of Kamael – the Zohar speaks of Nuriel and Samael as angels of Gevurah, and the name Nuriel has an implication akin to Kamael with the addition of the letter Nun to the name of Uriel or Oriel, the “light of God.” This name indicates a radiant darkness or “black light” in a similar fashion to Kamael, the “burner of God.” Thus, in schools of Jewish Kabbalah they do not speak of only Samael with Gevurah, but they speak of another archangel along with Samael, two angels of Gevurah, as reflected in the Sefer Ha-Zohar.

Having strong roots in Jewish Kabbalah, naturally our Christian Kabbalah follows suit, speaking of the “twin forces of Gevurah.”

Of course, in this play of two angels of Gevurah we are speaking of the enigmatic and mysterious role of darkness and evil in the matrix of creation, in the cycles of creative evolution, and of all the subtleties of restriction, the desire to receive, resistance, pressure, stress and tension – opposition, necessary for the play of creative evolution and the fulfillment of Ratzon Elyon in creation.

Orthodox and fundamental Christianity tends to think in a very childish and simplistic way about God, and about good and evil, Judaism, however, and some of the original schools Christianity, which were Judaic, do not take such an immature or black and white view – rather they speak of how “evil” is an integral part of God’s plan and of God’s attribute of Gevurah, Severity, or Din, Judgment, and how evil is integral to it and an expression of it.

Here we must note that there are multiple titles for the Holy Sefirot in the Kabbalah. A good beginner’s study of these titles or cognomens occurs in a classical book by Rabbi Joseph Gikatilla called Sha’are Orah, or “Gates of Light”; a book we commonly study and contemplate to understand different aspects of the Divine Attributes.

Here we may share an open secret. When this Sefirah is called Gevurah, Kamael or Nuriel corresponds with it, and when it is called Din, then Samael corresponds with it; hence Samael is the most severe form of this Sefirah in the Universe of Beriyah – unmitigated Judgment, or Judgment devoid of any redemption.

(In the Christian Kabbalah, Samael is also called the “angel of the second death.”)

What does this all mean?

Essentially, in Gevurah we are talking about the Desire to Receive, which is produced by an illusion of separation – the Desire to Receive is created to fulfill the desire of the Holy One, Ratzon Elyon, which is the Desire to Give.

God desires to give Godself, to give God’s Attributes, to be actualized, realized and embodied – revealed and known, and therefore there must be a desire to receive God; this requires a desire to receive, and the illusion of separation creating it, and when the desire to receive comes into being in the illusion of separation, naturally, in the ignorance, a desire to receive something other than God comes into being, and the desire to receive for self alone apart from any desire to give comes into being – sitra ahara, the evil inclination.

On the Tree of Life the Desire to Give is represented by the first Sefirah, Keter, and the Desire to Receive is represented by the last Sefirah, Malkut, therefore the Sefer Yetzirah calls Keter the “Depth of Good” and Malkut the “Depth of Evil” for this reason; but the desire to give and desire to receive are also associated with Hesed and Gevurah, respectively, which are called the “Depth of South” and “Depth of North” in the Sefirah Yetzirah.

There are two modes of the desire to receive, there is the desire to receive for self alone – in self-cherishing, and in selfish desire and fear, and this is the “evil inclination,” the generation of all evil, all sorrow and suffering; and there is the desire to receive for the sake of sharing or giving, which is the redemption of the desire to receive, our liberation.

As the Holy One is the All-Giver, these two modes of the desire to receive equate with the desire for something other than God or Enlightenment and the desire for God or Enlightenment – when the desire to receive is joined to the desire to give, sitra tov, the godly or good inclination, it is no longer the evil inclination.

This play of two inclinations pervades all creation, and these two inclinations therefore exist as cosmic forces, and they are personifies as archangels. Samael and Kamael personify the two modes of the desire to receive, for self alone or for the sake of giving, respectively, and Tzadkiel, Hesed at the level of Beriyah, personifies the desire to give.

There are two archangels of Gevurah because there are two modes of the desire to receive – Kamael representing the tikkune and redemption of the Desire to Receive when it is joined to the Desire to Give.

This teaching of the desire to receive in submission to the desire to give, or joined to the desire to give, is, of course, within and behind our teachings on “enlightened selfishness” or “true selfishness” as taught in Living Gnosis, which is the foundation of the practice of “perfect success.”

Here we can give another common translation of the name of Kamael in the tradition: “One who sees God (El).” This directly suggests the desire to receive with a vision or intention of giving, for El is the Name of Hesed, which is the desire to give.

Now, given this most essential and basic teaching of the redemption of the desire to receive through its service to the desire to give we may consider the Gospel of Christ; for example, we may study and contemplate the teachings of the Sermon on the Mount as they appear in the Gospel of St. Matthew, and we may pray and meditate upon the entire saga of the advent of the Messiah in self-offering, becoming one who receives all and gives all, the “image of the Living Abba, Father.”

In this we know and understand, if we are willing, the resolution of all karma, the end of all ignorance, sin and death.

Indeed, we know the cause of the long dark night, the cause of all sorrow and suffering, so as to bring it into full cessation, repose.

Of course, in order to do so we must take the poison and make the antidote from it – the Way of Transformation.

Here we can say, the apparent change in the angel that Esau wrestles with speaks of the Way of Transformation – the entire drama of Jacob stealing a blessing speaks to it, for Jacob takes his desire to receive for himself alone and joins it to the desire to give, practicing an enlightened selfishness. In the tradition, as we know, the soul that is to become the Messiah is said to be incarnate as Jacob, the patriarch of Tiferet, and this practice of enlightened selfishness leading to perfect success becomes complete in the incarnation of the soul of Jacob as Adonai Yeshua.

Although the crucifixion and resurrection corresponds with Tiferet, the action of the passion and crucifixion corresponds with Gevurah – it is the final and ultimate subjugation of Samael, the angel of Esau, the desire to receive.

According to the masters of the tradition, through the mystery of the crucifixion Samael becomes subjugated as an oath-bound wrathful guardian of the Continuum of Light Transmission, the kingdom of heaven on earth, along with all of the other arch demons associated with the sacred circle; hence the generation of the wrathful palace and its corresponding practice in the tradition, all having their root in the practice of Union with Kali Imma and Kali Kallah.

Here we can speak something of an open secret, and venture into a secret teaching in the tradition. As we know, the Sefer Yetzirah assigns Sefirot to Directions, the Six representing the Directions of the Sacred Circle, Keter its center and Malkut its circumference, and Hokmah and Binah its play in the Three Times, past, present and future (Da’at in between Hokmah and Binah represents the present).

The Zohar plays very strongly upon this, speaking of Gevurah as North and Hesed as South, and Gevurah, the North, corresponds with Archangel Uriel and to the Spirit or Wind of Seeing and Fearing Yahweh, or Seeing and Knowing Yahweh – it is very interesting to look into the attributes of the Direction North based upon this correspondence with Gevurah. It can be very illuminating, indeed.

Here we can say something about Nuriel and Uriel. Nuriel corresponds with the perception of the sacred circle in karmic vision, and Uriel corresponds with the perception of the sacred circle in pure vision – so also we may say something similar regarding Samael and Kamael.

On this note we can point out something very intriguing in modern times with so many people – so many are troubled by and reject ideas such as hell and evil, or such as the judgment or wrath of God, or such as the fear of Yahweh as integral to the love of Yahweh. This, of course, is as childish and simplistic as the fundamental religious views of good and evil as something so separate and apart from one another, and it fails to accept and embrace a significant part of the reality of our experience, or Reality as It Is, this dance of Great Beauty and Great Horror.

The ego tries to grasp at what it likes and tries to push away what it dislikes – it is bound up in desire and fear, attachment and aversion, and as long as this is the case it remains in ignorance, and bound to the experience of potentially endless sorrow and suffering through countless rounds of rebirth, life and death. In place of this we must recognize and realize the primordial ground or foundation from which all arises, the beauty and horror, good and evil alike, Yahweh.

Seeing and knowing Yahweh will set us free – the power of the Blessed Name of Yeshua.

In the crucifixion and resurrection Yeshua Messiah reveals the union of horror and beauty in the Great Natural Perfection, Messiah Melchizedek – hence he reveals the innate void or emptiness of all, whether apparent beauty or horror, good or evil.

Hallelu Yah!

In terms of the attributes of the Netivot we do not follow the school of the Ari, but rather our attributes are drawn from a verse in the Book of Revelation:

“See, I am coming soon; my reward is with me, to repay according to everyone’s work. I am Alpha [Alef] and Omega [Tau], the first and the last, the beginning and the end” (22:12-13).

This is a most amazing and esoteric verse from the perspective of the Christian Kabbalah, for it gives the order of the Netivot of the Christian Kabbalah, distinct from those of various Jewish schools – but there is something more. As Alef and Tau, the Risen Messiah is the power of all the Netivot, all the Holy Letters that form all things – the Living Word of Elyon; as the first and the last, the Risen Messiah is Keter and Malkut, Crown and Kingdom – Eheieh and Adonai; and as the beginning and end, the Messiah is Abba and Imma, Father and Mother, Yah Yahweh Elohim.

The power to repay everyone according to their works (karma), of course, is the play of Mercy and Judgment in the Compassion of the Messiah – the enlightening and liberating power of the Sun of God.

Hallelu Yah!

May we know and embrace the Mercy and Judgment of the Holy One embodied in the Compassion of the Messiah, releasing and binding sin, karma, all in skillful means, all as ordained in El Elyon. Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Leslie Kaneel

Sacred Balance

#6 Postby Leslie Kaneel » Sun Apr 26, 2009 7:50 am

Shabbat Shalom!

A very powerful teaching +Malachi!......and there is most likely much more to it than what I can take in!

Attributing Gevurah to the North and Hesed to the South proves very amazing in that this is like a beautiful balance of gevurot and hasidim.

Gevurah, judgment, being as descriptions in the attributes of North such as Sacred Unity, earth, and the knowing and seeing Yahweh as supernal light in the center of all matter and beyond. Plus more.... Thus, paradoxical in having severity or judgment closely related to all this greatness! Or maybe more like bringing about all this greatness?!

Then, Hesed, Mercy, being as descriptions in the attributes of the South such as spiritual warriors, will, power, war, fire, and wind of counsel and might. Plus more..... Thus, paradoxical again, in having mercy or loving-kindness closely associated with power and will! Or Actually AS the power and will?!

Not sure if I am imagining things but it seems as if the Sacred Circle of Guadalupe integrates this gevurot and hasidim together for descriptions of Infernal Woman in the North and War Woman in the South! As viewed in the Guadalupe forum.... If this is the case, or something of it, then the Guadalupe Circle is proving to be very profound!

As beautifully shown in the post above, the, perhaps, habad, of this balance of mercy and judgment as applied to Keter in Malkut and Malkut in Keter, is awesome! Especially when contemplating the "union of horror and beauty in the Great Natural Perfection, Messiah Melchizedek!"

Thanks & Praise the Mother Spirit bringing forth the sharing of such brilliant teachings! amen.


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True Warrior

#7 Postby Tau Malachi » Sun Apr 26, 2009 10:25 am

Greetings in the Light of the Messiah!

Yes, truly, the attribute of Hesed to the South is very intriguing on the surface – the place of the warrior, will, strength, courage, power, fire and such. Yet, the attribute of the Sefirot to the Directions gives us a deeper insight into the esoteric mysteries within and behind the Directions, Winds and Elements.

The correspondence of Hesed, Mercy or Loving-kindness to the South beckons the question of what such things as “warrior,” “courage,” “power” and “will” might mean, for obviously they do not bear their normal meaning in an ordinary human and egoistic context, but rather assume another meaning entirely; by implication, the motive of a true spiritual warrior is mercy or loving-kindness, and as we see in the Templar vow in our tradition, it is compassion and to bring peace, or preserve peace.

In this world, to serve the good, the kingdom of heaven, and to love and enact compassion, and to stand for peace, requires great courage and strength – in this world, dominated as it is by the present darkness, it is something of a hero’s adventure to live the Gospel and serve the kingdom of heaven, for the way of the world is something quite opposite and it requires a true human being of strong character, an authentic individual.

As for power, as pointed out elsewhere, like the Grail, it is a question of whom the powers we acquire serve – is it about the glory and honor of the warrior, their ego, or is it about the glory and honor of the King and Queen, the Holy One and Shekinah, and the people and the land, all our relations?

In this, if we are to speak of the full influx of Supernal Mercy, Supernal Grace, it is the subjugation of our will to Ratzon Elyon, the will of the Supreme, which is the invocation of Supernal Mercy. In this regard we may recall the prayer of the Master in the Garden of Gethsemane, “Not my will, but Your Will be done.”

As for fire and Hesed, the element of fire is expansive and radiant – fire, heat, is the cause of expansion and movement. Gevurah corresponding with the North reflects the principle of restriction or constriction in contrast – between fire and earth (or “fire and ice”) we have the basic idea of expansion and constriction as indicated by Mercy and Severity, or the Desire to Give and Desire to Receive.

There is also a very esoteric teaching regarding Gevurah-North and Hesed-South that speaks of two directions on the Path of the Milky Way, representing the path souls sojourn in the afterlife states – the direction south indicates the ascension of souls, the direction north the descent and reincarnation; hence, the play of Mercy and Judgment under the dominion of the law and demiurge.

This teaching, of course, is reflected in teachings and practices associated with the Holy Light Wheel in the tradition, which orients to the South, while all other sacred circles generally orient to the East, Tiferet.

Here we may say, under the Old Covenant, under the bondage of the law, the orientation of the sacred circle was to the West, and on occasion to the North, but under the New Covenant, under the kindness of grace, the orientation is to the East, and on occasion to the South – grace tends to the South, Hesed.

Thus, indeed, while Judgment remains at play in the Messiah, for the sake of justice and compassion – skillful means for the eventual illumination and liberation of souls, the Messiah tends toward Mercy, Loving-kindness.

Here we may say, although in the modern mind we may not like the word Judgment, but prefer something like “life review,” and by the klippah of religion we know this word has been abused and distorted, nevertheless, we are very wise to live in the awareness of the truth of Judgment, or the Day of Reckoning; aware, as Adonai Yeshua teaches in the Gospel of St. Thomas, that all hidden deeds and intentions will be exposed in the Light of El. Such awareness is a great guardian to us against darkness and evil. If we look into these modern times, in which the Judgment is so swiftly discarded, we swiftly see how a degeneration occurs in the thoughts, speech and actions of people when they do not live with an awareness of Judgment – we see just how swiftly a more powerful ignorance and evil enter into play. It is quite startling, in fact!

Of course, as taught in our Christian Kabbalah, this principle of Judgment is internal – God knows what we have done because we know, and in our inmost part God and Godhead indwells us; the Judgment is the play of cause and effect in self-grasping, desire and fear, and that play of cause and effect is a law of perfect justice, a law suspended only with the suspension or cessation of the doer.

This suspension or cessation of the doer, which is the end of bondage to the law, is depicted by the image of the Christ-bearer on the cross – it is the true mystery of the crucifixion.

This speaks to the key operation of Gevurah in our spiritual life and practice – Gevurah is the power for the cessation of the doer, the self-discipline of complete and total submission or surrender to the Holy One of Being. In full surrender, full submission, we are no longer the doer, but rather the Messiah and Shekinah of the Messiah is the doer.

If and when we enact such an active and dynamic surrender to the Shekinah of El Elyon, the Supreme, a very different kind of warrior arises – such as we see in Adonai Messiah, a spiritual and peaceful warrior, one who subjugates all spiritual forces to the will of Yahweh.

Here we may speak an open secret. If we consider the maggidim, the angels of God, they serve Ha-Shem in many ways, executing the will of Yahweh Elohim; they conduct worship, administer the movements of creation, stand watch, serve as messengers, as well as many other things. Yet, very often, many of the maggidim are spoken of as heavenly warriors – among the many sacred tasks of the maggidim is that of the warrior, guarding the faithful and elect, executing Divine Justice, defending the glory and honor of Ha-Shem and facilitating the Divine Plan, or Ratzon Elyon.

In the action of the maggidim as warriors, at one and the same time their action can be Judgment and Mercy.

Traditionally, something of this is reflected in the story of Exodus at the Red Sea, when the Israelites were delivered and the hosts of Pharaoh were destroyed – with one and the same action there was Mercy and Judgment. According to the masters of the tradition there was an even greater manifestation of Mercy than appears on the surface, however, for understanding the play of reincarnation, the souls of the hosts of Pharaoh we delivered from a life of perpetuating negative karma and burning up the merit of their positive karma that brought them such good worldly fortune. In effect, the course of their development and evolution was altered, and their souls were upgraded so that their future lives might not be impacted by grater negative karma. Thus, within the appearance of Judgment itself there is Mercy, the Judgment of Elohim being the manifestation of Mercy; hence, Gevurah emanating from Hesed in the generation of the Tree of Life.

Ultimately, all actions of the Divine Attributes, and all actions of the archangels and angels of God, are for the sake of the fulfillment of souls, enlightenment and liberation.

At times, severe Judgment is required to shatter klippot and liberate sparks, for at times the bondage becomes so severe, the accumulation of negative karma so extreme, there is no other way to draw out the holy sparks; hence, the play of pacification, enrichment, subjugation and destruction – the last resort being destruction, the shattering of the evil.

Yes, indeed, the correspondence of the Holy Emanations composing the Sacred Circle of Guadalupe, as outlined in our lineage, directly corresponds with the attributes of the Sacred Circle as generated in our tradition. You may consider the Path of the Milky Way in the axis of War Woman and Infernal Woman (or Underworld Woman), and contemplate these Holy Emanations of Mother God in the light of what we have discussed.

When the Zelem of the Woman of Light appears, may we sojourn to the South with her Holy Child, being drawn up in Divine Rapture as righteous warriors in the Spirit. Amen.

Shabbat Shalom!
Tau Malachi

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Shabbat Shalom

#8 Postby IAOHANNES » Sun Apr 26, 2009 11:43 am

Greetings in the Light of the Messiah !
I can only join my voice to Sister Leslie's praises to the powerful teachings , Tau Malachi .
Very powerful all that you said .I also noticed this "paradoxal" attributions of South to Hesed and North to Gevurah .
But for me it makes total sense all that you said ( including the teachings about Samael and Kamael according to the Sophian Tradition ) .
Since you touched on this subject , Tau Malachi , i'd like to ask you about the traditional attributes to the four directions in the Northern Hemisphere and the Southern Hemisphere .
Since i live here in Brazil , in the practical rituals of the Sacred circle would it change ? even in practices like the Ritual of the Pentagram ?
Thats a doubt i see frequently in other traditions and i wonder if it would aplly to the Sophian Tradition practices as well .
About the True Warrior , i can only say that some very interesting sinchronicities happened with me recently , during our conversations about Gevurah , and as a result i started practicing again a martial art .
When we where at Malchut as you may remember Tau Malachi , i asked about the "sacred gymnastics" and physical practices of the Tradition and you said that it was free to each one to choose according to his or her own personal preferences and possibilities .
For me the practice and trainning of martial arts has always been my favorite physical trainning .
So i think it was very auspicious that this traditional japonese martial art academy just opened this week just by my block !
Me and my son are already trainning and enjoying very much .I guess it will be good to help him with discipline and his health .
But ,as you said , a True Warrior and consequently a True Martial Art fights for peace , as paradoxal as this may sound .
The real battles are against our inner and subtle enemies , basically , our egos .
We pray that we never have to use our abilities against anyone but if we have to do so , if there is no other way , it must be done without ressentment , anger and hate .Without ego , actually .
I practiced Aikido and i can only remember the great Morihei Ueshiba Sensei that used to say that "the essence of Budo ( martial way ) is Love" .
Even when the extreme action of destruction is necessary , like in the example you gave about the Pharaoh's armies or like in the example that the Dalai Lama always gives of the Boddhisatva who kills a man who was about to sink a boat with 100 people , Love and Compassion are the motivations .
But , who can claim to be a fully realized Boddhistava to know when to take such a radical action ... ?
So is better to be in peace and to strive for peace .
What you said also about people taking too lightly the Divine Judgment these days reminded me what someone said that "the greatest lie of the devil is to make everyone believe that he doesn't exist " .
In this post-modern times people are taking the moral relativism to very dangerous edges .
But after all these very deep discussions about Gevurah i could only remember our old friend , Tambal .
After his flights to the celestial realm where princess Precious Pearl was kept prisioner and his forced scape, he roamend through the desert for a long time until he reached that oasis where he ate the juicy but dangerous fruits that turned him into a devil like figure .
This passage of the story has everything to do with all we've been discussing, as i see it , Tau Malachi :
"When he woke up he felt well enough, but something seemed to be
wrong. Running to a nearby pool, he looked at his reflection in
the water. Staring up at him was a horrible apparition. It had a
long beard, curved horns, ears a foot long. He looked down at his
hands. They were covered with fur.
Was it a nightmare? He tried to wake himself, but all the pinching
and pummelling had no effect. Now, almost bereft of his senses,
beside himself with fear and horror, thrown into transports of
screaming, racked with sobs, he threw himself on the ground.
'Whether I live or die,' he thought, 'these accursed fruits have
finally ruined me. Nobody would marry me now, much less the
Princess Precious Pearl. And I cannot imagine the beast who would
not be terrified at the sight of me -- let alone my heart's
desire!' And he lost consciousness."
We may say that the episode in which Tambal sees horns on his head
and his body covered with hairs makes reference to the seeker's
deepest acknowledgement of the "devil within" -- or, in
psychological rather than religious terms -- the destructive core
of his own ego. After this time of hopelessness, the journey will
be -- as in Dante's after his vision of Satan in the nethermost
hell -- one of progressive, smooth and spontaneous evolution.
"When he woke again, it was dark and a light was approaching
through the groves of silent trees." After Tambal, overcoming a
measure of distress, reaches out for help, the wise man proceeds:
"'If you really want your heart's desire,' said the other man, you
have only to fix this desire firmly in your mind, not thinking of
the fruit. You then have to take up some of the dried fruits, not
the fresh, delicious ones, lying at the foot of all these trees,
and eat them. Then follow your destiny.'"
And following our destinies, we go to Hesed ...
May We find peace whithin and help bring peace to the world ! give peace a chance ! Shabbat Shalom ! Amen .

Tau Malachi
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Sacred Circle

#9 Postby Tau Malachi » Mon Apr 27, 2009 9:12 am

Greetings in the Light of the Messiah!

You will find a detailed discussion of the correspondences of the Sacred Circle and Directions in the Order of St. Uriel.

In the Southern Hemisphere, the correspondences of North and South are reversed, as are the invoking and banishing movements in Sacred Circle - "moonwise" becomes invoking and masculine, "sunwise" banishing and feminine. Thus, for example, you would go moonwise or counterclockwise around the circle for the Lesser Banishing Ritual of the Pentagram and the other Base Rituals that generated the Palace of Light, rather than sunwise as they are taught to initiates in the Northern Hemisphere.

Even the direction of tracing the pentagrams and hexagrams might change accordingly, counterclockwise invoking and clockwise banishing.

This follows the natural flow of energy in the Southern Hemisphere.

See the Order of St. Uriel for a deeper discussion of the Sacred Circle, Directions, invoking and banishing, and such.

Blessings & shalom!
Tau Malachi

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Ecclesia Pistis Sophia

Posts: 118
Joined: Mon Aug 25, 2008 6:41 pm

Aleichem Shalom

#10 Postby IAOHANNES » Mon Apr 27, 2009 2:44 pm

Greetings in the Light of the Messiah !
Thank you very much , Tau Malachi .
I already started to take a more careful look at the Order of St. Uriel teachings . They will be very helpful .
Domo Arigato Gozai Mashita !
May we find peace even in the mid of our daily battles ! Amen .

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Joined: Mon Mar 07, 2011 1:57 pm

archangel of the north

#11 Postby Joyce » Fri Dec 28, 2012 7:54 pm

Shalom Tau Malachi,
I am truly amazed and humbled reading these posts on the Sephiroth.
You wrote in the Apr. 25 post:

"The Zohar plays very strongly upon this, speaking of Gevurah as North and Hesed as South, and Gevurah, the North, corresponds with Archangel Uriel and to the Spirit or Wind of Seeing and Fearing Yahweh, or Seeing and Knowing Yahweh – it is very interesting to look into the attributes of the Direction North based upon this correspondence with Gevurah. It can be very illuminating, indeed. "

Concerning the new changes of the archangels in the directions, if I understand it correctly, Michael is now associated with the South in the sacred circle. Does this change any of the interpretations or correspondences of Gevurah and the direction North?

Also, I wondered if more could be explained concerning this:

"Here we can speak something of an open secret, and venture into a secret teaching in the tradition. As we know, the Sefer Yetzirah assigns Sefirot to Directions, the Six representing the Directions of the Sacred Circle, Keter its center and Malkut its circumference, and Hokmah and Binah its play in the Three Times, past, present and future (Da’at in between Hokmah and Binah represents the present). "

In humble gratitude,

Tau Malachi
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look and see

#12 Postby Tau Malachi » Sat Jan 05, 2013 6:01 pm


Please look and see the posts on the traditional circle and revealed circle, and take the time to study them. The attribute of Archangel Michael is the same in both - south.

Tau Malachi

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