Heaven Beatitudes

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Heaven Beatitudes

#1 Postby Elder Gideon » Sun May 30, 2010 3:25 pm

Shabbat Shalom Tau Malachi:

As I'm exploring the teachings on the seven heavens throughout these forums, I'm recently struck by a correspondence: As the Beatitudes of Lord Yeshua correlate with the Seven Sephirot of Construction in an ascending pattern (Malkut to Binah) and the same sefirot correlate with the seven heavens, it occurs to me that the Beatitudes may also speak to something of the experience of the seven heavens as well.

I hope to offer how this is speaking to me by fully quoting your descriptions of the heavens as found in a post from the Order of St. Uriel called the "The Holy Star: The Sacred Hexagram."

The First Heaven: Vilon-Tibel: ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven'.


Tibel is in the center of this Good Earth, and the Garden of Eden is in the center of Tibel – Tibel is the goodness in this Good Earth, and it is the fruition of the labor of the Holy Spirit manifest as Nature and this Good Earth, our Earth Mother. Tibel is the heavenly earth in the uppermost regions of the astral dimensions, and so it is subtle and sublime, glorious, and everything is self-radiant in it;


The Second Heaven: Rakiya: ‘Blessed are those who mourn, for they will be comforted.'

...there is perpetual day, there is no sleep and no death in it, and though the sun shines continually, so also does the starry night sky, which is Rakiya, “the Firmament,” the second astral heaven, the universe with all of its countless star-systems and world-systems in the uppermost regions of the astral, many of which are even more splendid and delightful, more glorious and self-radiant, than Tibel.

If a soul in Tibel had the capacity to sojourn in Body of Light, or to form a bridge of light-rays, as it were, they could pass from Tibel into the celestial abodes of Rakiya.


The Third Heaven: Shehakim: ‘Blessed are the meek, for they will inherit the earth.'

In the center of Rakiya is a Great Light, and if a soul was able to pass through that fiery light of the Great Spiritual Sun, the Holy Star in the center of Rakiya, without attachment or aversion, desire or fear, they would enter into the third heaven, Shehakim, “clouds of grace”, or “sky-like space,” the heavenly abodes of the mental dimensions, far more brilliant and glorious than those of the astral dimensions.


The Fourth Heaven: Zebul: ‘Blessed are those who hunger and thirst for righteousness, for they will be filled.'


In the center of Shehakim is the celestial or heavenly Jerusalem, and in the center of the heavenly City of God is the celestial or heavenly Temple of God, this being the fourth heaven, Zebul, the “Dwelling,” the heavenly abodes of the higher vital dimensions. In the celestial Holy Temple the angelic high priest presides at the altar of burnt offerings, Archangel Michael;


The Fifth Heaven: Ma'on: ‘Blessed are the merciful, for they will receive mercy.'

...souls offering themselves as a “burnt offering” pass into the fifth heaven, Ma’on, “Dwelling Place,” the first heaven in the spiritual dimensions – there is no comparison of this heaven to those preceding it, for it is unimaginably more glorious and self-radiant, immeasurably brilliant.


The Sixth Heaven: Makom: ‘Blessed are the pure in heart, for they will see God.'

At some point in the experience of Ma’on there is a place of Great Vision, the Vision of the Apocalypse, the destruction of the heavens and earths at the conclusion of the Great Aeon, the great cosmic cycle; and that very Divine Vision is the sixth heaven, Makom, “Place of Meeting.”


The Seventh Heaven: Arabot: ‘Blessed are the peacemakers, for they will be called children of God.'

If a soul can abide in this Great Vision without attachment of aversion it enters into the seventh heaven, Arabot, “clouds,” “plains” or “holy place,” abiding as a formless being of light in an ocean of formless light – unimaginable bliss;


The Eighth 'Heaven': Supernal Malkut: ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. ‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.'


...if the very essence of the Divine Light is recognized, and the inseparability of the soul from the Divine Light is recognize, the soul passes into the Eighth Heaven, the Supernal Abode – the experience of conscious Union with the Divine, God and Godhead.


I'm feeling many ways this could go, but am more interested to hear how masters of our Tradition have ever connected the Beatitudes with the Heavens.

May we run and return our heart to its place, remembering ourselves.

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Shamaim

#2 Postby Tau Malachi » Mon May 31, 2010 2:56 pm

Greetings and blessings in the Light of the Messiah!

This is a delightful time of year for the contemplation of Shamaim, the heavens, as we approach the Holy Feast of the Ascension and Pentecost – according to the tradition, in the resurrection Christ ascends through the lower and upper aeons, and through the heavens, gathering in sparks and souls, and uplifting them into the “eighth heaven,” the Supernal Kingdom or Light Realm.

According to Gnostic Scriptures, we are taught that at the same time Christ also diminishes the power of the archons, rulers, along with that of the demonic forces, shadows of the rulers, bringing about the tikkune-rectification of the aeons and heavens, all according to Ratzon Elyon, the will of the Supreme.

If we look into the Pistis Sophia, in the movement of the resurrection and ascension something much more radical happens than what is told the story of the Pentecost and outpouring of the Holy Spirit in the upper room according to the Book of Acts – passing up in the Great Ascension, receiving his threefold light body, the Risen Christ descends in full glory and power, appearing to his disciples and revealing the mysteries of his earthly and heavenly ministry, imparting the Supernal Light Transmission and ordaining them in that ministry as apostles, as saviors with him.

Generally speaking, in the canonical gospels and scriptures it is the earthly ministry, the events leading up to the crucifixion, and the crucifixion itself, that is the focus – hence the outer teachings of the Gospel of Christ; but in the Gnostic gospels the focus becomes the heavenly ministry of Christ, the resurrection and ascension, and what transpires in it – hence the inner and secret teachings of the Gospel of Christ.

These mysteries are our focus at this time of year.

Originally, followers of the Way had a deep knowledge and understanding of the seven heavens, and the eighth heaven – we gain a glimpse of this in a letter of St. Paul when he speaks of being taken up to the third heaven, which assumes that his readers, listeners, would know what he was talking about, the spiritual reality of Shehakim. His passing comment is even more intriguing, for quite directly we are taught that while as yet in this life, and in this body, it is possible for our soul to experience the spiritual reality of the heavens, just as it is possible for us to experience the presence of luminous spirits and angels.

The original apostles and early Christian teachers spoke of the seven heavens and the eighth heaven from direct spiritual and mystical experience of them, and from illuminations of the Holy Spirit – but at that time, the movement was deeply spiritual and mystical, and those who would come to be called “Gnostics” were an integral part of the movement, and tended to be the leaders, teachers and guides, in the movement.

Here and there, to this day, something of this continues – there are spiritual Christians who have true knowledge of the heavens, and there are spiritual forms of Christianity that teach us to seek such knowledge. In our own lineage this time of year we contemplate, we pray and meditate, seeking such knowledge – seeking insights and illuminations, and direct experience, through the grace of Hayyah Yeshua, the Holy Spirit.

This insight you have shared Brother Gideon is a delightful expression of our desire for gnosis, spiritual knowledge, of the heavens – and you are perfectly correct, the masters of the tradition have drawn a correspondence between the Beatitudes and Shamaim.

Essentially, they have taught that the Beatitudes reflect something of the essence of the corresponding heavens, and yet more, the spiritual action or labor associated with a Beatitude is how a soul establishes a connection to the corresponding heaven, or how a soul generates the merit to experience that heaven. In this respect, the Beatitudes speak of ways into the heavens, and ultimately may be seen as a teaching of the journey of the soul into the eighth heaven.

As an example, the blessing upon the poor speaks to making oneself a vessel or vehicle of the Spirit in this life – becoming empty of oneself to be Spirit-filled, and it also speak of the renunciation of the world and things of the world for the sake of the kingdom of heaven. This emptying of oneself and this renunciation is how a soul becomes able to experience the first heaven, Vilon-Tibel, whether while as yet in this life or in the afterlife.

In the Gospel of St. John the Master teaches his disciples saying, “In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going” (14:2-4).

Here the Master says that the way through the seven heavens to the eighth heaven, the place to where he is going, is known to his disciples – indeed, it is given in the Sermon on the Mount and in his other teachings. If we take all of the Beatitudes to heart and take up their spiritual actions, this becomes the cause for the self-realization in Christ that leads to the Supernal Kingdom – the Pleroma of Light.

There are two further sayings joined to the Beatitudes, “You are the salt of the earth,” and “You are the light of the world.” This indicates that we are to embody the spiritual power and reality of the heavens here in this life, that we are to push for self-realization in Christ in this life, so that when we die we might experience full reintegration with the Light Continuum, Yahweh, Yeshua.

Here I’m inclined to pause to see where this conversation goes…

May we know the kingdom of heaven within and all around us here and now. Amen.

Blessings & shalom!
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#3 Postby Phillip » Thu Jun 03, 2010 6:18 am

Shalom +Malachi and Gideon+!

This is a fascinating topic! I'm also seeing how the commandent similarly associated with Malkut "do not covet" can help a person to come to this state of mind you speak of.

So... it is baffling to me, however, the connection between mourning and looking up to see the stars in this astral world, and all of these starry worlds all around in the astral... of the Second Heaven...

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Wisdom of Impermanence

#4 Postby Tau Malachi » Thu Jun 03, 2010 8:05 am

Greetings and blessings in the Light of the Messiah!

Mourning implies an awareness of impermanence, and so too the cause of sorrow and suffering on account of impermanence, ignorance, the illusion of separation – seeing this sets a soul on a quest seeking what endures, seeking nearness and union, the cessation of ignorance. It is an invocation of a hope for heaven and for eternal life, or at least something greater than this world; hence, the cause of uplifting one’s gaze, yearning for the heavens or nearness to God.

The corresponding commandment is, “Do not bear false witness,” which implies looking deeper into the nature of reality. The shift between the first and second heaven comes from a growing awareness of the dream-like nature of reality, and the increase of that awareness, knowledge, is how the soul continues to pass between the heavens in ascent, each shift requiring a greater awareness, a greater kavvanah and devekut.

I'm reminded of a saying in the Gospel of Thomas, "This heaven will pass away, and the one beyond it will pass away..."

Mourning, may we seek our comfort, our repose, in God, the True Light. Amen.

Blessings & shalom!
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#5 Postby Phillip » Thu Jun 03, 2010 8:33 am

Shalom Malachi!

So, I'm hearing in this that there is a lot more to the second heaven than originally discussed. It sounds like the second heaven is energetically more than simply a very positive astral version of the material universe, but also akin to an energetic release from something of the gravity of this material universe.

It is interesting how each of these, the Beautitude and the commandment reveal a very simple method that is accessible to anyone on how one might release oneself from this psychic gravity... speaking truth, becoming truthful, releasing patterns of denial, and releasing pent up emotions, grieving. Quite interesting to consider how accessible this is! This is something I've always liked about the commandments and the Beautitdes, is how practical they are on a certain level, and how anyone can do them and work with them. Also, one wouldn't typically think that very practical activity could be keys to the doors to heaven. One might often think a very advanced spiritual practice would be the keys to entering into these realms, when, in fact, the keys sound here very accessible... self-honesty, in this case seems to be the key here...

p
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Beatitudes Keys

#6 Postby Elder Gideon » Mon Jun 07, 2010 9:19 am

Shalom Brother Phillip!

I too pondered how honest mourning could be a key into Rakiya, that great firmament in the day-time above Vilon-Tebel. For all of these Beatitudes, many contemplations run while contemplating shamaim as well. What I share below is only one of many possibilities.

The First Heaven: Vilon-Tibel: ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven'.

As Tau Malachi taught above, these who are so blessed to merit Vilon-Tibel are those who did not cleave to their name-form, social class, or autobiography while incarnate in earth, either for its misery (as is the experience of the majority here), or for spiritual detachment, looking beyond this life while they lived.

The Second Heaven: Rakiya: ‘Blessed are those who mourn, for they will be comforted.'

Where this took my contemplation is indeed sorrowful and almost more than mental being can bear. Gaia, Earth, will cease being able to support us at a point of calamity brought either upon ourselves within by our immaturity with the firey intelligence, or from without by cosmic events beyond our control. The most certain destruction of Gaia is when our sun exhausts itself and begins to die in some five billion years, swelling and bloating in its supergiant phase out to the orbit of Mars. While we egoistically might think, "Shoot, I'll be out of here by then," what causes mourning is for just a moment to imagine all of this--ALL of earth and world--gone. Souls mourning this are blessed to see other planets vibrantly supporting life in the starry expanse of Rakiya.

The Third Heaven: Shehakim: ‘Blessed are the meek, for they will inherit the earth.'

In Rakiya a great, golden star stands out from among all the rest. To pass through its light is to move through a shoreless river of fire called Nahar Dinur. Who but the meek, the humble the gentle, the self-restrained, could endure this fire, knowing themselves AS fire? In this same vein, we're reminded in Great Angel HUA's message to the church of Sardis, which is also attributed to Hod: "If you conquer, you will be clothed like them in white robes, and I will not blot your name out of the book of life; I will confess your name before my Father and before his angels."

The Fourth Heaven: Zebul: ‘Blessed are those who hunger and thirst for righteousness, for they will be filled.'

This hunger and thirst for righteousness, for justice and balance, is the zeal bringing up such souls willingly and boldly before the altar of burnt offering, for their life was never theirs, but served something greater than themselves. These are the martyrs and the guardians of holiness, as well as leaders of any field who literally served knowledge and all their relations above themselves.

The Fifth Heaven: Ma'on: ‘Blessed are the merciful, for they will receive mercy.'

Presently, this contemplation is still fuzzy. However, when we recall that the movement from Zebul to Ma'on is much like the movement from Netzach to Tifareth through the Veil of Paroket, a veil of the karmic continuum, we're taught that the light levels also shift. Vilon-Tebel up through Zebul are illuminated by a sourceless light from without; Ma'on through Arabot, the heavens are illuminated from without AND within, Ma'on being the very first and overwhelmingly glorious initiation into this mystery. Mercy is expansiveness. Having become incense in Zebul, those who merit Ma'on are spacious, inclusive, and entirely empty of themselves. To see the same firmament of Rakiya from above, or within or behind in the spiritual dimension characterizing consciousness beyond the Veil of Paroket, so to speak, is to know an even greater vastness of all in the firmament of Rakiya than could be conceived from below looking up from Vilon-Tebel.

The Sixth Heaven: Makom: ‘Blessed are the pure in heart, for they will see God.'

This purity in heart is pure for neither attaching to the essential and spiritual splendor of Ma'on, nor averse to the experience of the cosmic cycle around Ma'on coming to destruction: Makom. Perhaps in the state of consciousness by which this Beatitude is blessing souls meriting Makom, this non-attachment and non-aversion is simple. I--or part of I--am struggling just with a regional oil spill in the Gulf of Mexico, let alone with cosmic 'oil spill' of destruction. The thread of sobriety I feel in these who are pure in heart is the awareness of a yet greater plane, a yet deeper intimacy, another essence yet hidden behind the appearances of death and destruction, which other posts on Makom say is unspeakable bliss. The noun 'God' whom those so blessed will see, must be the moving verb of Reality As It Is.

The Seventh Heaven: Arabot: ‘Blessed are the peacemakers, for they will be called children of God.'

I'm still enjoying a puzzle within this Beatitude as it teaches of Arabot. What's coming most recently is how empty and 'no-one' a valid peacemaker must be to 'bring peace' as Templars swear to do near the end of their Vow. "I" as I think am cannot and will not bring peace, Shalom, which in Hebrew also means 'completeness'. I cannot complete myself, nor can "I" bring peace. What brings peace, completeness, is who and what I am in formless essence, bornless being. This I'm still integrating from experiences of Light Transmission, the most intimate of which the Mother Spirit points to me in the Parable of the Prodigal Child: the embrace of the father. The secret dimension of this parable is the mystery of the experience of being embraced from within and all around by a sentient sky of love, beyond any colors or any attributes of dark or light. Sky all-knowing. Sky all-forgiving. Sky all-embracing. This completeness, this home-coming, is peace. From this within, peace may be manifest for others without.

The Eighth 'Heaven': Supernal Malkut: ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. ‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.'

I cannot ignore how the shift between Hesed and Binah is a parallel shift between Arabot and Supernal Malkuth, for both require that a soul endure the Abyss. What is the Abyss? The experience of every reality arising, within and all around, as in a dream of unspeakable intensity, all as one expects. In light of this Beatitude, those persecuted are blessed for moving upstream, against the karmic continuum of consensual reality. To merit Supernal Malkut, one must deeply and powerfully realize their part, their internal persecutors, by going within to dissolve any and all obstructions. The breakthrough this represents is non-dual, gnostic realization. All of the most bitter characters and relations of one's life, or many lives, are in this non-dual perspective allies towards the realization of what cannot be contradicted or degraded. Mastering persecution then, of any kind or degree of intensity, whether from within or without, is the essence empowering us to move into the non-dual, to Supernal Malkuth.

An open secret the Holy Spirit shared with me last Shabbat: To contemplate the Eighth "Heaven"--which is no heaven--and its gnosis beyond the Seven Heavens, is to read Thunder Perfect Mind. Let its voice as God the Daughter, Supernal Nukvah--God the Holy Bride, Supernal Kallah, comprehensively speak from beyond the Seven Heavens of Herself who is Supernal Malkut.

May we run and ascend as you Lady Miriam to the embrace of our Beloved, and may we return and descend, knowing Supernal Malkut manifest before us, within us, and all around us. May your influx set us ablaze. HalleluKallah!


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#7 Postby Phillip » Tue Jun 15, 2010 8:06 am

Thank you for your response!

It is so detailed and in-depth, I find myself spending quite a bit of time with each one.

In contemplating your discussion of the Third Heaven and how one enters into it, I am stricken by the word "meek." I cannot help but remember that here we are speaking of a visionary dimension, much more akin to dreams. I must always remind myself that the mind in dream is very different than in waking experience, and holding this awareness helps me understand more accurately how to train myself for entrance into the more subtle mysteries and teachings conveyed in ideas such as the heavens.

I am stricken by the word "meek" because it is clear to me how much of this world and culture unconsciously taints my ideas of "meek". Humility seems to be a synonym, and all of this translates mostly, in my mind, to a kind of behavior, and a kind of speech. Kindness and meekness seem to be connected, yet what is being pointed to when we speak of meekness that allows passage into the Third Heaven is obviously more subtle. "Meek," then is not necessarily a set of behaviors, or even an outward "kindness" necessarily, but a state of mind.

To plunge more deeply into misconceptions that cut off from the experience of this state of mind, it appears to me that our culture has made synonomous in it's misconception of this state of mind "Meek" with "Weak," and they even rhyme in English. Yet we are speaking about a state of mind that connects more fully and deeply with the source of Ratzon, Will of God, for I cannot imagine that one can hold a limp dishrag of a mindset and pass through this fire you speak of, so "meek" here cannot imply much of what our culture has come to believe about this word.

There feels like a strong relationship between this state of mind and the state of mind spoken about needed to enter the first heaven, "blessed are the poor in spirit." I know I must unpack notions of "poor and spirit" and "meek" that separate me from a source of Will, yet also not understand Will in a forceful, overbearing way, either. So what is being pointed to seems to be a very subtle state of mind that is both on fire with something of the Will of God and yet accepting, open, empty simultaneously.

These are wonderful teachings, thank you Gideon!

Shalom
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#8 Postby Phillip » Mon Jun 28, 2010 4:06 pm

Shalom Gideon!

In contemplating the fourth heaven, and the B-Attitude associated with it, as well as the teachings you lay out in connection with it, I cannot help but have some contemplations in connection as well. But first, for clarity's sake, here is the specific teaching:

The Fourth Heaven: Zebul: ‘Blessed are those who hunger and thirst for righteousness, for they will be filled.'

This hunger and thirst for righteousness, for justice and balance, is the zeal bringing up such souls willingly and boldly before the altar of burnt offering, for their life was never theirs, but served something greater than themselves. These are the martyrs and the guardians of holiness, as well as leaders of any field who literally served knowledge and all their relations above themselves.


So I'm hearing in this that not only does one identify with this fiery state of consciousness being in order to pass through into the third heaven, but now this flame is tended until there is this fiery zeal that is carried forth into this place of self-offering.

I wonder, can it be said that it is the fiery state of consciousness within oneself that burns one asunder in this heaven? Does Michael light the fire from outside of us in this heaven, or do we come to him already on fire, and this fire is truly the essence of this Archangel, so that when it is said that Michael is the High Priest in this temple, could this mean that he is the flame that burns within the worshipers in the the temple, as well as the flame that bursts forth from within the worshipers, translating them into this more luminous, subtle body? Does Michael as the High Priest of this temple mean that this Archangel is the means of translation of the spiritual body at this level?
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New Heaven

#9 Postby Tau Malachi » Tue Jun 29, 2010 7:52 am

Greetings and blessings in the Light of the Messiah, the Sun of God!

In the advent of the Messiah there is the generation of a new heaven and new earth, and a new humanity – and we may understand this as the revelation of Supernal Malkut, the eighth heaven spoken about in Gnostic Scriptures. Yet, we may also say that the seven heavens are transformed by the advent of the Messiah, just as the earth is transformed, so that there is a new heaven within each heaven, just as there is a new earth within this earth for those who receive the Light Transmission that flows from Hayyah Yeshua, the Risen Messiah.

Zebul is a perfect example, for of the earthly temple Adonai Yeshua said that it would be destroyed, and so it came to pass, and we may inquire, what of the heavenly temple, of which the earthly was a semblance? Was it also destroyed and rebuilt - transformed?

When Adonai Yeshua spoke of the destruction and rebuilding of the temple, we know that he spoke of the Body of the Son of the Human One, the mystery of the crucifixion and resurrection, and when we read in Revelation of New Jerusalem the new temple is the Body of the Risen Messiah – it is the Image of the Human One in whom the Shekinah of Yahweh dwells, “Michael,” the true image and likeness of God (El).

Zebul to us as followers of the Way is, in fact, not the old temple of the demiurge, nor is the celestial city of God the old Jerusalem of the demiurge, but rather, there is a heaven within the old heaven, as it were – the image of New Jerusalem and the holy temple in it, the Glory Body of the Human One, the “Second Adam.”

If there is an altar of burnt offering in this holy temple, a temple not made by human hands but by the Word of Yahweh, then the holy fire of that altar is not external, it is internal – this fire igniting souls is within, a fire that must be kindled until it blazes forth and utterly consumes, transforming into pure spirit. This is reflected by Zebul being called the “heaven of martyrs” – those who offer up their life in the passion of their faith, in service to the kingdom of heaven. As the Seventh Commandment implies, these are those who master their desire, having a single Beloved, a single object of devekut, cleaving, attachment.

In this we know and understand the nature of this holy fire and its place – it is the serpent power that must be awakened, uplifted and brought into repose, cessation; and it is in this that Archangel Michael can offer up a soul, one who has offered up themselves and who has cultivated in themselves the image and likeness of Yahweh Elohim.

You might say that this burnt offering is “spontaneous combustion,” from within!

Now, this is meant to occur in this life, not simply in the afterlife – the generation of inner heat, fire, which purifies and consecrates the subtle and physical bodies, opening the way for the full Supernal Influx. In order for us to receive the full Supernal Influx we must remove every other desire, everything that is not like unto that Holy Light and Truth. Adonai Yeshua teaches us this on the day he speaks of his death and resurrection, when he drives out all of the moneychangers from the temple – he is driving out all that is not God so the God alone can dwell in the temple. In that we are the living temple of the Shekinah of Yahweh, the Shekinah of the Messiah, so it must be with us – God alone must indwell us, and no other but God, Ha-Shem.

If a person lives with such zeal, giving their life in service to the kingdom of heaven, the Continuum of Light Transmission, this is spiritual martyrdom, a holy sacrifice to El Elyon, the Supreme – and as St. Paul teaches, for us to “die is gain, but to live in this way is Christ.”

What we are talking about is an active and dynamic surrender that establishes the Dominion-Netzach of God, the True Light, in our lives. When there is a full and true surrender in this way, naturally and spontaneously we receive influxes of Holy Light from above and this Fiery Intelligence awakens and is uplifted in us – we are set on fire with the Holy Spirit, the Mother Spirit, becoming a true child of the Virgin of Light, the Light Continuum.

As we know with Makom, there is a further purification, and so also yet again another as we pass into Supernal Malkut, the Pleroma of Light.

Here we may say, if we seek to gaze into the heavens, then we must avert our gaze from this world; and likewise, if we seek to gaze and see the Most High, seeking union with the Shekinah of Yahweh, then we must avert our gaze from the heavens, seeking only our Beloved, God Most High.

May the Holy One grant us this True Sight, True Gnosis. Amen.


Blessings & shalom!
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#10 Postby Martina » Wed Jun 30, 2010 8:50 am

Shalom friends,

thank you for this thread, which is so beautiful and makes perfect sense. I often contemplated Zebul, but never even got close to this mystery.

Tau Malachi wrote “Now, this is meant to occur in this life, not simply in the afterlife – the generation of inner heat, fire, which purifies and consecrates the subtle and physical bodies, opening the way for the full Supernal Influx. In order for us to receive the full Supernal Influx we must remove every other desire, everything that is not like unto that Holy Light and Truth. Adonai Yeshua teaches us this on the day he speaks of his death and resurrection, when he drives out all of the moneychangers from the temple – he is driving out all that is not God so the God alone can dwell in the temple. In that we are the living temple of the Shekinah of Yahweh, the Shekinah of the Messiah, so it must be with us – God alone must indwell us, and no other but God, Ha-Shem.”

Blessings,
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New Heavens

#11 Postby Tau Malachi » Wed Jun 30, 2010 10:12 am

Greetings and blessings in the Light of the Messiah!

In all of the seven heavens we can speak of a “new heaven” in Christ, or of a transformation and evolution of the heavens.

We have spoken of the new heaven in Zebul and perhaps it would be good to speak of the new heaven in some of the others, although the new heaven in Makom and Arabot are difficult to speak about because their evolution in the Messiah is so subtle and sublime.

Beginning with the outermost or “lowest” heaven, Vilon-Tibel, with the advent of the Messiah the new heaven is the vision of the Great Transformation of this good earth through the Supernal Influx, the most radical possibilities of the development and evolution of life on earth, our vision of hope for the kingdom of heaven manifest upon the earth. This corresponds to the outermost gradation of the Light Transmission when we see the body of the tzaddik, our body, and the entire environment as the Light Realm, recognizing and realizing the energetic dimension within and behind the material world – receiving this gnosis, and living according to this truth and light revealed in our experience, is the cause of the soul’s ascent into the first heaven, Vilon-Tibel.

In a similar way, so also is living according to the faith taught in the outer church when faith in Yeshua Messiah and the salvation of the soul is passionate and sincere, and a person cleaves to the Messiah and lives in the Messiah – this, too, is a cause for the ascent of the soul into the first heaven through Divine Grace, and it is good.

When the advent of Christ occurs in any world in that instant the revelation of Christ occurs in all worlds of the universe, past, present and future, just as anytime a soul realizes Christ Consciousness, the power of the realization of all holy apostles of the past, present and future is present in that place and time. This revelation of Christ in all worlds, past, present and future, is the new heaven within Rakiya, and so also the knowledge of a holy and universal order of enlightenment and a primordial tradition of Light Transmission – knowledge and understanding of countless streams and forms this Light Transmission assumes, in this world and other worlds; hence, gnosis of the Cosmic Christ.

This corresponds with the dawning awareness of Christ as transcendent of “Christianity,” and to our experience in the unfolding of the Light Transmission of tzaddikim, holy and enlightened beings from many and diverse wisdom traditions appearing in the Continuum, including those of elder races from other worlds.

In this awareness of the Cosmic Christ and true Order of Melchizedek, the universal order of enlightened being, there is also the awareness of streams of Light Transmission of various gradations, and the mercy of God, the True Light, in them, and so, too, discernment of the inmost gradations, and awareness of the inseparability of the outer, inner and secret Gospel – hence awareness the advance of souls through the gradations of Light Transmission to the inmost grade, Clear Light Union.

The new heaven of Shehakim is various realms of glory and light and nearness generated by Christ as sanctuaries for souls in their transition between lives – abodes that strengthen and uplift souls, generating merit for their eventual enlightenment. These correspond with the fruits of various streams and gradations of Light Transmission, and the cause of soul’s ascending into this heaven is their living according to their faith and the unfolding of their mystical awakening that transcends their faith or wisdom tradition.

It is this development that becomes the true foundation for the cause of entering into Zebul, the zeal or passion of faith that leads to a full self-offering and renunciation.

The new heaven within Ma’on is all of the pure light realms generated by the twelve saviors and holy apostles of light – the pure light realms of the adepts and masters of the Order of Melchizedek in which souls may be brought to fruition in enlightenment. The cause of souls entering into this heaven is the arising of something more than a desire for “salvation” as in the faith of the outer church or desire for rewards in heaven – it is the dawn of the passionate desire for the enlightenment and liberation of the soul, the desire for full and true gnosis of Christ (Divine or Enlightened Being). The cause of entrance into this heaven is a life lived in a full push towards self-realization in Christ, that or the deepest possible faith in Christ joined with the fullness of hope and love in Christ.

Now with Makom and Arabot, as has been said, it becomes most difficult to speak of the new heaven in them – but we may say that the cause of souls ascending into them is in the most subtle and sublime gnosis of the Risen Christ, the deep mysteries of the resurrection and ascension, the fruition of all in Christ.

The cause of the ascent of the soul into these heavens, as into the eighth heaven, is knowledge and understanding of the transference of consciousness into the Body of Light, and the dissolution of the Body of Light into its essence and nature; hence, the willingness to complete repose, cessation – the perfection and completion of the movement in the translation of the soul from Zebul to Ma’on.

Here we can say that the transformation of these heavens, or the “new heavens” in them, is the knowledge that they are transitional – that they are not the “goal,” as it were, but that, rather, the eighth heaven, Supernal Malkut, is the fruition, enlightenment and liberation. This knowledge, gnosis, in fact, is the transformation of all of the seven heavens – rather than dwelling places to us, we are travelers in them, aware of all that arises as a radiant display of the mind, consciousness or soul, inseparable from us and the source of all being, God, the True Light.

The upper heavens represent the inmost gradations of this self-realization in Christ, the eighth heaven being the fruition of this realization – one who embodies this realization is, indeed, the “light of the world,” the illumination of all worlds, able to be of the ultimate benefit to souls or sentient beings, and they are rightly called a son or daughter of God (El).

The nature of the transformation of the seven heavens is just like the transformation of the Old Testament with the coming of the Messiah – because of the revelation of the Messiah we see and read a very different Holy Book, and so we see and realize very different heavens – for we now know the true Divine Intention in creation and the true nature of all reality. Everything is transformed, illuminated, through this Divine Gnosis.

May God grant us this knowledge, and yet more this love. Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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