Da'at Elohim: Knowledge of God

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Da'at Elohim: Knowledge of God

#1 Postby Tau Malachi » Thu Dec 09, 2010 11:16 am

Da’at Elohim: Knowledge of God

The prophet Hosea coins the phrase Da’at Elohim, usually translated as “knowledge of God,” and this was his primary rebuke of the people, that they did not “know God,” or did not possess Da’at Elohim.

This knowledge is something more than “to know” or “to be acquainted with,” and it implies something more than intellectual engagement. The root of Da’at, yada, also implies an emotional engagement, and even sexual intimacy, and includes inner appropriation, feeling, sympathy and a reception into the soul, our deeper being – it implies a knowing through resonance and nearness, union.

In this regard the Hebrew word da’at is akin to the Greek word gnosis, but with its implication of emotional and intimate engagement it suggests something even more dynamic in meaning and experience.

This knowledge of God, Da’at Elohim, is intellectual and emotional, and it is spiritual, beyond the mind and heart – it is intuitive, and is a knowledge of God acquired by drawing near to God and entering into sympathy with God, the entertaining of a deep intimacy in communion, and, naturally, it is a knowledge of God within us, as well as beyond us.

The fullness of Da’at Elohim, of course, comes through a conscious unification with God, as we witness in Yeshua Messiah – a union via Supernal Consciousness.

Now, what Hosea has to say is very interesting, for he speaks of the covenant between God and Israel in a unique way – he likens the covenant to a marriage between the Holy One and Israel. According to Hosea, Israel is unfaithful, straying into idolatry as into adultery, and through his own relationship, the wife he chooses, he illustrates this for the people, for she plays the harlot, being unfaithful to him. Yet, in his love and affection, he nevertheless preserves his relationship with her in mercy. Using marriage as the metaphor of the covenant, then, lacking Da’at Elohim is lacking the consummation of the wedding, the mystery of the bridal chamber.

This Da’at Elohim, in essence, is the principle intention of the spiritual life, and certainly the principle intention of the revelations of God – hence, the principle intention of the spiritual life is to have knowledge of the mysteries of creation and God, and ultimately to realize our innate unity with God, the Holy One of Being.

There is much that may be said of Da’at Elohim, for example we may speak of Da’at emerging from Elohim, Binah on the Tree of Life, and what that implies considering the meaning of the root of da’at, yada. This seems to be a good start to a contemplation and discussion, though, so I’m inclined to pause here for the moment.

Peace be with you!
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Dew

#2 Postby Elder Gideon » Sat Dec 11, 2010 10:22 am

Greetings Tau Malachi!

Your discoursing last Shabbat on this proverb from the third chapter unites beautifully with the dimensionality of Da'at spoken above:

19 The Lord by wisdom founded the earth;
by understanding he established the heavens;
20 by his knowledge the deeps broke open,
and the clouds drop down the dew.

The dew becomes an image and metaphor of Da'at as you've described: more than intellectual, it is "intuitive, and is a knowledge of God acquired by drawing near to God and entering into sympathy with God, the entertaining of a deep intimacy in communion, and, naturally, it is a knowledge of God within us, as well as beyond us."

I feel myriad places this could go, but wish in light of what you've already shared, to hear how this is held in dew.

Gratefully,

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Dew of Heaven

#3 Postby Tau Malachi » Sun Dec 12, 2010 11:07 am

Greetings and blessings in the light of the Messiah!

This dew, corresponding with Da’at according to the Scriptures, and therefore corresponding with the seven Sefirot of Construction, is an issuance of mercy, grace, from the Supernals – “dew” is magical, for from apparent nothingness it arises, and it is gentle, precipitation requiring no violent storm.

Now the meaning of “dew” in Kabbalah is the shefa of the Sefirot, the spiritual influxes of the Sefirot. The Sefirot of Atzilut are the Names of God, and through the Names we are empowered to draw upon the shefa of the Sefirot, invoking their spiritual powers. Through these Holy Names the Divine is revealed, and through their power Da’at Elohim is acquired. Of course, this assumes that we are able to cleave to and unite with the Holy Sefirot, designated by “Elohim,” and so draw near to God, the True Light. If we do so, and we call upon the Names of God, then mysteries of creation and God are revealed, Da’at Elohim.

The image of dew expresses a reality of Da’at, akin to a prism through which light passes generating rainbow rays – there is a drew drop, clear as crystal, and with light passing through it there are rainbow sparkles. So, in much the same way the Supernals emanate Da’at, and the light of the Supernals passes through Da’at, and the seven Sefirot of Construction are the rainbow glory raying out of Da’at. Thus, God is revealed that we might have knowledge of God, Da’at Elohim.

Dew also alludes to the “perfect light” that when “put on” makes a soul invisible to the archons, and so free from their dominion – dew alludes to the rainbow body attainment, the essential realization of the resurrection and ascension. In this is the ultimate knowledge of God, Da’at Elohim, or rather the ultimate realization of God, full unification with Eheieh, El Elyon (Ain).

Here we may say that Da’at Elohim comes with Mochin Gadlut, the two going together hand-in-hand; and so Hosea also is saying that there is no enlightenment in the land. Truly so, for at that time there was no holy vessel to receive full Supernal Influx, or to bring about the advent of the Messiah; thus, there was no true enlightenment, and so no liberation.

If we cannot receive the direct Supernal Influx of the Sefirot, or the Names of God, then it may be that we can receive a restricted form of the influxes via the archangels. If that is not possible for us, then it may be that we can receive a more restricted form via the orders of angels; and if not via the orders of angels, then perhaps through the most restricted form accessible to all, the influence of the celestial intelligences and spirits. This, too, is a raying out of the “dew.”

Perhaps these thoughts extend our contemplation a bit further.

May we receive the dew of the Living Father and behold the Shekinah passing by – amen.

Shabbat Shalom!
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The Dew that brings Life Eternal

#4 Postby sheryl » Sun Dec 12, 2010 11:44 am

Shabbat Shalom!

As I was reading and contemplating this discussion, my thoughts returned to the Secret Book of James, where it is said:

Become zealous about the Word. For the Word's first condition is faith; the second is love; the third is works. Now from these comes life. For the Word is like a grain of wheat. When someone sowed it, he believed in it; and when it sprouted, he loved it, because he looked forward to many grains in the place of one; and when he worked it, he was saved, because he prepared it for food. Again he left some grains to sow. Thus it is also possible for you all to receive the Kingdom of Heaven: unless you receive it through knowledge, you will not be able to find it.

...when it sprouted, he loved it. Dew. Da'at. The Bridal Chamber.

So that dew or knowledge is not the end, but the spiritual sustenance that propels the Kingdom of Heaven in ongoing cycles of sowing and reaping, for ever and ever.

Is this not the food that Yeshua was speaking of with the woman at the well?

but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.

Could it be that Yeshua was seeking a stirring below with the Samaritan woman, one that would cause a stirring above, with Abba embracing Imma, resulting in the manifestation of Da'at, Knowledge or dew, the waters of the Kingdom of Heaven?

And when Yeshua said:

I have food to eat that you know nothing about.

...it brings to mind that such as stirring did indeed occur.

I am finding that scripture is filled with references to the manifestation and perpetuation of the Kingdom of Heaven. Such as this:


1 Peter 1:

5 For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; 6 and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7 and to godliness, mutual affection; and to mutual affection, love. 8 For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.


And also am seeing how scripture, even the Biblical scripture taken alone, gives us an image of the Kingdom as not a specific place, but a movement, an unfolding. As in the water I give them will become in them a spring of water welling up to eternal life.

Eternal Life is not the Eternal existence of a single being, but the perpetuation of Life itself, perhaps better stated as Life Eternal.

May all know the Blessings of Life Eternal!

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Restricted Dew

#5 Postby sheryl » Sun Dec 12, 2010 12:18 pm

If we cannot receive the direct Supernal Influx of the Sefirot, or the Names of God, then it may be that we can receive a restricted form of the influxes via the archangels. If that is not possible for us, then it may be that we can receive a more restricted form via the orders of angels; and if not via the orders of angels, then perhaps through the most restricted form accessible to all, the influence of the celestial intelligences and spirits. This, too, is a raying out of the “dew.”



Shabbat Shalom, Tau Malachi!

The previous post was made prior to receiving your most recent addition.

What you have shared is timely, especially the part quoted above, for it speaks to a topic of discussion I am presently engaged in with some from the outer church.

I cannot help but think that this restricted raying out of Dew is related to gentleness.

May all know the Blessings of Dew as they are able to receive.

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The Word...

#6 Postby Tau Malachi » Tue Dec 14, 2010 12:14 pm

Greetings and blessings in the light of the Messiah!

I cannot help but contemplate a question that arises with the quote from the Secret Book of James.

What does it mean to receive the kingdom of God through knowledge, gnosis or da’at?

This implies something more than faith, belief, and certainly something more than intellectual concepts – it implies a direct experience of the kingdom of heaven, Malkut, so that we know and understand it, and acquire its wisdom. Such direct and intimate experience is implied in the root of da’at, yada, one meaning of which is an emotional, sensual, sexual knowledge – the fruition of love, or cleaving, in union.

To know Malkut, the kingdom of God, is to experience union with Malkut, and it is through union that we know how to recognize and realize the kingdom of heaven, hence knowing how to “find it.”

Hearing the Word, is this not receiving knowledge, the Word revealing, making known?

There is Da’at Elohim, and here we may say that by extension there must be Da’at Yahweh and Da’at Eheieh – and so with all aspects or emanations of God that might be named there is a manifestation of Da’at, knowledge.

The vast array of delights in the heavenly dew is unimaginable!

Given the association mentioned regarding between the dew of heaven and bread of heaven, these two must represent different aspects or manifestations of the shefa of Sefirot – one quenching thirst and the other ending hunger.

“Blessed are those who hunger and thirst for righteousness…”

Peace be with you!
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#7 Postby Phillip » Wed Dec 15, 2010 8:35 am

Shalom Malachi and All!

I can't help in contemplating this dew, contemplating how this dew arises as a contemplation of the arising of this Knowledge.

As we know, dew arises through condensation, as though magically, spontaneously. All of the drops arise simultaneously, as a co-arising, appearing out of nowhere. Each of the drops are individual, and each arises as a phenomena according to the rules of condensation, yet this occurs over a whole area for each droplet, all arising in a simultaneous co-arising, individual, yet all arising in a unity from the same phenomena of temperature, condensation, and all of the other conditions present in the environment and atmosphere at the time.

So I am hearing something of this nature of consciousness within/behind this dialogue also, and I wonder if I might probe further what this principle of dew might reveal further about this nature of consciousness.
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Grace of God

#8 Postby Tau Malachi » Wed Dec 15, 2010 1:33 pm

Greetings and blessings in the light of the Messiah!

There are, indeed, various conditions necessary for the manifestation of dew, and so with anything we might name, all is a co-arising phenomenon, all is empty of any substantial self-existence; put in theistic terms, nothing exists apart from God, all is dependent upon God, the source of all being.

The magical way dew occurs alludes to grace, and the idea of the conditions necessary for dew to arise alludes to the conditions necessary for grace to move with, in and through us. In the same way we are able to draw upon the shefa of the Sefirot, so are the necessary conditions for the action of grace manifest.

Whenever, wherever and with whomever, the conditions necessary for grace to move she enters into action – the Holy Spirit moves with us anytime we are in accord with her, in accord with God’s will.

These are a couple of thoughts that arise after reading your post Brother Phillip – more than anything what stands out to me with regard to dew is the principle of co-arising phenomenon, or the empty nature of all that appears and may be known.

May the dew of heaven trickle down from the crown into our hearts, and so generate the pearl essence in us. Amen.

Peace be with you!
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#9 Postby Mary T » Wed Dec 15, 2010 6:00 pm

Such direct and intimate experience is implied in the root of da’at, yada, one meaning of which is an emotional, sensual, sexual knowledge – the fruition of love, or cleaving, in union.

It would seem that in surrender and orgasmic bliss we experience the melting away of boundaries of “self” and “other” on any level in which we are intimate. In whatever energy body we are “knowing” the Beloved it is a union that defies description. Yet this type of union is available to all who have the capacity to experience it in the most dense energy body, the physical form. It seems that our most basic function of procreation gives us experiences on which to build and points us toward the most sublime union with God, the True Light. Even a prostitute and her partner can have this basic and compelling experience… At least this is what comes to mind now as I read these posts.
May all beings be blessed according to their capacity!
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The Inner Part

#10 Postby Tau Malachi » Thu Dec 16, 2010 10:18 am

Greetings and blessings in the light of the Messiah!

I do not know that literal, physical sex itself is what is meant, but rather the affection, emotional bond, the love and deep understanding of one’s partner that brings one to engage in love-play with them, seeking union. In other words it is something much more than the physical act itself, the deeper layers of the experience. This is true upon every level when speaking about the “knowing.”

It is true, though, that if we find love in this world, and experience a deep interconnection with another on a soul level, and this brings us into a committed relationship and sexual exchange, something of this is accessible to all of us – though it is a most restricted form.

It has been said that finding one’s tzaddik is like finding one’s soul mate, and in our experience we find that there is a very deep love in sacred friendship, much the same as though encountering a soul mate, though without the physical or sexual component.

There are, in fact, many different forms of relationship that can give us a taste of this “knowing” that have no sexual component, but do express a most intimate connection and exchange, and union, on an energetic level. It seems that our life, our incarnation, is all about this, coming “to know” through relationship and union, hence “realization.”

We may say that all our relationships and unions prepare us for the ultimate union for which our soul yearns, our unification with God, the True Light.

Here we may say that if mysteries of the arayot, or the sexual mysticism in Kabbalah, are taken up an experience of union with the Divine may occur in the midst of the love-play between a husband and wife, and likewise, if conceiving a child, a soul of a specific root essence may be invoked. The power for this, of course, is in the heart and mind, and more so in the soul, its deeper parts.

May we be blessed and empowered to acquire true knowledge of the Risen Messiah. Amen.

Peace be with you!
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#11 Postby Mary T » Thu Dec 16, 2010 8:00 pm

Thank you for your thought-provoking response. I resonate with your words and find many questions arising as a result of this thread. "Relationships and unions," is this referring to all our relating in this radiant display of mind? We relate to ourselves, to each other, to a vast array of beings, to our environment... the list goes on. As a musician I relate in a great variety of ways to music. In learning a piece it becomes a part of me, engrosses my whole being and becomes entrained in my physical body. Only when I know it on many levels does it become something more than a piece, a conglomerate of notes and rhythms I've learned. Then I can surrender to the performance, to full expression of that music as it passes through me at that moment in time.

May we grow in our expression of the True Light!
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Unions

#12 Postby Tau Malachi » Fri Dec 17, 2010 10:29 am

Greetings and blessings in the light of the Messiah!

The use of the name Elohim is very interesting, for this is the immanent aspect of God, and indicates the Names and Partzufim through which God is revealed and made known – quite distinctly, Elohim is the “person” of God, that which allows us to relate and interact with God.

On the most essential level Elohim is the Sefirot – all of these emanations linking creation and us with God.

The presence and power of God is the foundation of all beings, and holy sparks of the infinite light of God form the essence and root of all beings. Thus, as we relate and interact with other beings, allowing ourselves to be fully present with them and drawing near to them, we may come to know something of Elohim in them, something of the divinity at the core of their being. This, of course, is not the whole of Da’at Elohim, for while God is immanent, within creation, God is also transcendent, ever beyond creation and us. Therefore Da’at elohim is something more than this knowledge of God in creatures and creation, but this is certainly part of Da’at Elohim.

Yes, in ever relationship, of every kind, there unification is possible on some level, and thus some form of intimate knowing (da’at) is possible. In this intimate knowing in mind, heart and soul, and in energy and vibration, we will come to understand something of the uniqueness and divinity of another, and in the deepest unions it will be known inwardly, within ourselves, for the division of self and other vanishes, and there is just being in communion with being, at-one.

If Yeshua has tasked us to love one another, has he not asked us to unify ourselves with one another – the fruition of love?

This principle of union can, indeed, extend into various activities and creative expressions, such as your example of music – in everything we seek to draw out and uplift the holy sparks, and seek the knowledge, understanding and wisdom of experience, unification.

May we be so unified with one another and God, the True Light. Amen.

Peace be with you!
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#13 Postby Phillip » Sat Dec 18, 2010 2:23 pm

Shalom Malachi!

I can't help but contemplate this idea of "Knowledge" - Da'ath - of God in connection to Chapter 3 of Genesis, where Adam and Eve are said to have eaten of the "Tree of Knowledge of Good and Evil." This leads to their ejection from the Garden of Eden, and the receipt of "skins of flesh," implying incarnation. So, Adam and Eve had to enter into incarnation, they had to enter into an experience, and so I wonder if this has something to do with receiving "Knowledge," in the context you speak here, and so I wonder, too, if this something of the nature of incarnation participates in the meaning in this context of "Knowledge of God." Could it be that this is the purpose of incarnation?

What I hear in this context is that "Knowledge" implies an Knowing that occurs through an experience that transmits something, perhaps a meaning that can be verbalized and communicated, but more importantly, a knowledge that penetrates deeply into us, that changes how we view the world, ourselves and others in a deep and powerful way, and thus naturally changes our interactions with the world and others, or way or relating to things, even perhaps our way of relating to ourselves, our personality. The changes may be subtle as they are viewed from the outside, and as we look at the change within ourselves, also they may seem so small and subtle they are almost unidentifiable, but within us, the change seems dramatic and something of a total reversal.

Shalom!
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Otz Ha-Da'at: Tree of Knowledge

#14 Postby Tau Malachi » Mon Dec 20, 2010 12:27 pm

Greetings and blessings in the light of the Messiah!

The introduction of Otz Ha-Da’at, the Tree of Knowledge, to the contemplation of Da’at Elohim is very interesting – truly it is layered with meaning.

The central issue with the serpent, Eve and Adam is desire-energy and how it is directed, whether downward and outward, or inward and upward, Godward. If we seek true Da’at Elohim, then the serpent power, desire-energy, must be sublimated and uplifted, turned inward and upward, Godward.

Sublimation, or purification, of desire-energy is essential, however, for awakening and uplifting the serpent power in an impure state will lead a soul to seek to be a god, rather than to seek union with God. This exactly is the temptation of Eve by the serpent when he tells her that if she eats of the fruit of Otz Ha-Da’at she will become like God knowing good and evil. We must understand that to be “like God” as the serpent intends is not nearness to God, but rather to become a god in one’s own right. At the outset, though, Eve and Adam are unable to hear and understand the difference, and their desire manifests in an impure condition, and so a descent or involution into incarnation, or into the darkness and chaos of matter follows.

Basically speaking it is at this point that the illusion of separation comes into full power.

Here we may say, falling asleep and dreaming strange and fitful dreams, bound up in ignorance, unaware that one is asleep and dreaming, is necessary if the mind, consciousness or soul is to awaken in dream, become lucid, and so transform the dream, and ultimately awaken from dream to the Real, God Most High. Thus, the play of the “fall” and apparent incarnation is necessary for the awakening, the actualization and realization of souls.

In truth the encounter with the serpent is interconnected to the encounter with the Risen Christ, that moment with Eve being completely connected to the moment with Magdalene – eating of the fruit of the Tree of Knowledge the Messiah, or Tree of Life, was invoked!

What is this knowledge that has dawned? It is the awareness of the Tree of Life, the holy emanations of God, the True Light, and the awareness of the klippot, impure emanations of false light (klippah nogah) – it is knowledge of the great matrix of creation. This knowledge, of course, eventually leads to the knowledge of Elohim, the Creator.

When there is Da’at Elohim, then we are prepared to partake of the fruit of the Tree of Life, having the knowledge to pass the great kerub who guards the path to the Tree of Life – this is the knowledge of one who is not a god, but who is a solitary human being and who abides in union with God, and so embodies God’s spirit, God’s presence and power.

Apart from this play of good and evil, light and darkness, would we acquire this knowledge and experience this union?

Having knowledge of good and evil may we be blessed and empowered to know life and light, and so seek it. Amen.

Peace be with you!
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#15 Postby Phillip » Mon Dec 20, 2010 4:54 pm

Shalom Malachi!

This essentializes my own struggles on the path quite well, thank you! I know within myself, the egotism creeps up and creates a belief that I am something, someone, and always seeks to find a way to be larger than this life, this incarnation, to be better than another, or greater to another in some way. It is not as if I proceed from this ignorance knowingly, but it creeps up, and before I know it, I’m in the play of this ignorance, pursuing strange and fitful dreams, and so I can imagine when something of light and power is added to this, it is easy to become caught up in “good ideas” and justifications that are really nothing more than a self-deception in an attempt to embody the self willed triple power, attempting to “become a god” thinking we are pursuing enlightenment and liberation.

Perhaps the acceptance of my own smallness, my own mortality and the limitations of this individual incarnation is essential, and an acceptance that all power is from God, and returns to God, even this individual incarnation, which is given a sense of self that plays a role in the matrix of Divine Intelligence and returns to this Divinity from which it came like all things.

I not only must accept this, but I must find joy in it as well, joy in the play of this incarnation, it’s role in the Divine Drama, and in the active surrender, and joyful enactment of the play of this incarnation. I suppose I must also know that it is all a play in Ain, no part of this sense of self is all that important, even when it appears so to the individual, enacting a relaxed acceptance of and Faith in the Power of God as that which moves and motivates all within and behind all that appears. I must be willing to play my role in the moment, as it arises, naturally and spontaneously, having Faith that God guides and keeps me in His way to this Union and liberation, that His will is Love and the fullness of the manifestation of his Will in each and every individual, and that my role is merely to surrender to it and allow this incarnation to be what God Wills it to be.

As we speak of this Spiritual “Knowledge” I cannot help but notice how my own contemplation here has come to the idea of Faith. The meaning and depth of Faith in the Way seems to reveal much, even as it calls ever to abide within the mystery of God.

Is Faith then a Key to the Revelation of this Da'ath Elohim?

Shalom!
Phillip

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#16 Postby Mary T » Tue Dec 21, 2010 9:55 am

…the play of the “fall” and apparent incarnation is necessary for the awakening, the actualization and realization of souls… When there is Da’at Elohim, then we are prepared to partake of the fruit of the Tree of Life, having the knowledge to pass the great kerub who guards the path to the Tree of Life – this is the knowledge of one who is not a god, but who is a solitary human being and who abides in union with God, and so embodies God’s spirit, God’s presence and power.


“By His knowledge the deeps broke open…” brings to mind the other end of the water cycle that Brother Phillip mentioned: evaporation. “The deeps” sound like the sea or great matrix in which life begins. Breaking “the deeps” open sounds like water molecules becoming liberated from the more dense form of liquid into gas, a much freer state. To me this suggests the dissolving into the ain nature to later arise in another form.

Through a process of refinement the drop of dew arises, one drop of dew that holds the light in such a way as to create the prism effect. It is distilled from the great ocean into an individual droplet revealing the power and presence of God. I wonder if Tau Malachi’s words are not pointing to each of us becoming refined over time to embody that drop of dew…

Blessings and Shalom!
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Emunah & Da'at

#17 Postby Tau Malachi » Tue Dec 21, 2010 10:46 am

Greetings and blessings in the light of the Messiah!

There is something to be said of the ocean of being, universal, and the drop of being, individual, in the experience of Supernal or Messianic Consciousness. As much as the individual being poured back into the ocean of being, merging with the ocean, the universal, so the entire ocean, the universal, pours through the drop, the individual – the individual and universal becoming fulfilled, actualized and realized. This first requires, of course, that the individual fully comes into being – it requires an authentic individual, one that is strong and true, lest in union the individual will fall unconsciousness and be lost.

If we are to speak of Da’at Elohim of Atzilut it is the knowledge of God that dawns with Supernal or Messianic Consciousness.

Is faith a key to the revelation of Da’at Elohim? Absolutely, for unless I first believe in God, what would motivate me to seek God and so come to knowledge of God? When it is said that "fear of Yahweh is the beginning of wisdom" in place of fear we may read faith as the beginning of wisdom, and so also by extension faith is the beginning understanding and knowledge. In fact we may say that faith is an intuition of the knowledge of God, which leads us into that spiritual knowledge, da’at, gnosis.

This faith is the key to gnosis, and we may say that gnosis, da’at, is the fruition of faith, the confirmation of our faith by the Holy Spirit.

Here we come to another aspect of Da’at Elohim, for the knowledge of God comes through Ruach Ha-Kodesh, the Holy Spirit, and Ruach Ha-Kodesh brings prophecy, prophetic states of consciousness – through prophecy Da’at Elohim of Beriyah and Yetzirah is received, Da’at Elohim of Atzilut transcending prophecy.

Thus, this knowledge of God on all levels is a gift of the Holy Spirit.

May we receive this gift from the Mother Spirit. Amen.

Peace be with you!
Tau Malachi

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The Mother and her Child

#18 Postby Elder Sarah » Tue Dec 21, 2010 9:42 pm

Shalom!

May the Mother Spirit inspire Knowledge, Understanding and Wisdom!

Much arises as I read through this beautiful dialog! Thank you! I particularly enjoy the angle of faith Brother Phillip is drawing upon along with Tau Malachi’s joining to the verse in Proverbs, “The beginning of Wisdom is Fear of the Lord”. This strikes right into a recent contemplation circling since the Feast of the Mother and Child.

In the praise Mother Mary speaks upon encountering Elizabeth, the Mother of John the Baptist (Luke 1), a particular verse stands out,

“His mercy is for those who fear him from generation to generation.”

In her praise and thanksgiving she is exclaiming that Mercy has come through the conception of the Christos and it has come by way of abiding in awe. As was drawn out, this is also the beginning of knowledge and understanding.

Earlier in the dialog the verse from proverbs 3 was drawn out,

“The Lord by Wisdom founded the earth; by understanding he established the heavens; by knowledge the deeps broke open, and the clouds drop down the dew.”

We know that Wisdom is Hokmah, Understanding Binah and Daat, knowledge. In the teachings Hokmah is force while Binah is form and Daat is the balance of force and form. Mercy, is Hesed, the first sefirah of the seven sefirot of construction. Could we also say Hesed, Mercy is the first of the six, the six being Zer Anpin, the Son? In this, it appears the Holy Mother is coming into Daat Elohim and this knowledge is the conception of the six, of the Son.

The conception of this Son is a conception of pure, radiant awareness. A Son or Daughter abiding in Awe of creation, as creation, not arising from a state of ignorance or the illusion of separation. This child seems the appearance of Knowledge, the “drop of dew” which is a perfect configuration of air and water, or a perfect configuration of force and form, a perfect measure.

Job Chapter 28 points this out beautifully,

Job 28:20, “Where then does wisdom come from? And where is the place of understanding?”

And then in 28:23 the passage goes on to say,

“God understands the way to it, and knows its place. For he God looks to the ends of the earth, and sees everything under the heavens. When God gave to the wind its weight, and apportioned out the waters by measure;
When God made a decree for the rain, and a way for the thunderbolt;
Then God saw it and declared it; he established it and searched it out and God said to humankind,

“Truly, the fear of the Lord, that is wisdom; and to depart from evil is understanding”

This passage describes the creation of winds, waters, rains and the thunderbolt. To each of these is given a measure, weight or decree. In the teachings we hear of the Sefirot referred to as “measures”. To measure is to bring into creation, like a painting, you would “measure” the desired portion of paint needed.

Connecting back to the Holy Mother's praise and blessing, the birth of the Holy Child was made possible by a measuring which points to knowledge because “God understands the way and KNOWS its place.” God understands the way to wisdom and has knowledge of the place of understanding. By this, could it be said that through the birth of the Holy Child, Knowledge comes to Elohim?

Praise be to the Holy Mother and her Child!

Many Blessings and Shalom!
Sister Sarah+

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Elohim Acquiring Knowledge

#19 Postby Tau Malachi » Sat Dec 25, 2010 10:22 am

Greetings and blessings in the light of the Messiah!

You write something very peculiar, and very radical. “Can it be said that knowledge comes to God, Elohim, through the appearance of the Holy Child?” Basically, you propose that God, Elohim, evolves, and that lacking awareness and knowledge, Elohim acquires awareness and knowledge through incarnation. On one level this is completely false, yet on another level it is completely true – it is quite a paradox. As difficult to comprehend as this might be, Elohim above, beyond, transcendent, does not evolve, and at no time is lacking in any attribute such as awareness and knowledge; Elohim within, involved, immanent, however is as though asleep and dreaming, bound up in the ignorance, and does evolve and awaken, acquiring the attributes of the Divine.

God in us, in creature and creation, does acquire awareness, and therefore knowledge, through the advent of the Messiah – the play of the Holy Mother and Child brings Da’at Elohim to us, and most especially the knowledge of God within us and all around us.

God in us is evolving, and is acquiring, realizing, Divine Attributes – on a certain level, creating Elohim is not the same, but rather Elohim changes, grows and evolves through the act of creation. This is an expression of the mystery of how God designed creation in order for creation to be able to give something apparently new back to God – we give our awakening, our realization, and our love as we seek unification with God.

This contemplation is very radical, and it runs deep, alluding to some very esoteric mysteries.

Now in terms of God, creation and measurement – Da’at Elohim necessarily brings knowledge of Ma’aseh Bereshit, the works of creation, as well as Ma’aseh Merkavah, the works of the chariot; to know God is to know the metaphysical matrix of creation, the matrix of spiritual forces, and is to know and understand the vehicle of drawing near or entering into union. If I were to say that I have knowledge of God, but have no knowledge of such things, then clearly I would be mistaken about having true knowledge of God, Da’at Elohim.

The mysteries of God and creation, Creator and created, are completely interwoven. Why? Because all creation is the emanation of God, Elohim, and from emanation God has created, formed and made, setting into motion.

Awesome and wonderful it is to gaze into the mysteries of creation, and to behold the glory and power of the Creator within creation – gazing deep in this way we may come to see even more, for if and when we gaze into the eyes of the Mother and Child we shall see the face of God, and we will know and understand that God is gazing upon God.

May we be blessed to gaze deep and intimate, lovingly. Amen.

Merry Christmas, peace be with you!
Tau Malachi

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#20 Postby sheryl » Sat Dec 25, 2010 11:56 am

Thank you all for such a dialogue! There is much here to be explored.

While reading your latest post, Tau Malachi, a favorite verse from canonical scripture came to mind:

Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

I am hearing this time though the mystery of which you speak, the setting into motion of becoming, the manifest aspect of God that evolves as we seek unity with God, and so what is gazing and what is gazed upon become one and the same.

Might I join with you BJ in wishing blessings of the Bright Mother to all.

Sheryl

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A New Creation

#21 Postby Elder Sarah » Fri Dec 31, 2010 5:26 pm

Shalom!

Thank you Tau Malachi for your response! It has stirred a swirl of contemplation; the following has surfaced enough to put into words…..

In these two aspects of Elohim, transcendent and immanent, if I am understanding correctly this is Elohim that creates and Elohim that is created? Elohim creates in order that the created gives back something more, that something more is then drawn back into creation. This movement of Creator and Creation is the dance of evolution, an evolution birthing One Anointed with Awareness, the Holy Child. One who is aware of Elohim Transcendent and Immanent, the mystery of the One and Many. Quite Mysterious indeed!

In Gnosis of the Cosmic Christ something along these lines is mentioned;

“The Mother is the power of God to limit or constrict Godself- the power of Tzimtzum. She is the Sefirot, the Divine Names, and Partzufim, and through her the archangels, orders of Angels, and the worlds coming into being, which allow human beings to exerience a connection with God and to consciously unite with God, A traditional saying in the Kabbalah is that “HE and His Name are One.” She is the Holy name; uniting oneself with the name, one is unite with Holy One of Being.”[/i]This mystery is in the Holy Name Yahweh Elohim, the Divine Name of both Daat and Binah.

In the Gates of Light, Rabbi Gikatilla speaks of something along this same line commenting on a verse in Zachariah;

“One that day YHVH will be One and His Name is One.”(Zechariah 14:9)

He goes on to say of this verse;

“For because the word “One” is mentioned twice, it reflects the essence of the two parts of the attaché unity of the ten Spheres,the essence of which is one part being three and the other being seven.”

He describes that the one part is the Supernal Triad while the other “One” part is the seven sephirot of construction. This seems to point at the transcendent Elohim and the immanent Elohim. We attribute the seven to the seven days of creation. Of which Elohim speaks, as these come into being they appear to be a further and further involution or separtation from the Supernal. Yet, it does not seem that these are ever completely separate until perhaps the coming into being of Malkut, whom is said, “to have no light of her own”

If perceived correctly, I believe this was hinted at earlier in this discussion;

“Sublimation, or purification, of desire-energy is essential, however, for awakening and uplifting the serpent power in an impure state will lead a soul to seek to be a god, rather than to seek union with God. This exactly is the temptation of Eve by the serpent when he tells her that if she eats of the fruit of Otz Ha-Da’at she will become like God knowing good and evil. We must understand that to be “like God” as the serpent intends is not nearness to God, but rather to become a god in one’s own right. At the outset, though, Eve and Adam are unable to hear and understand the difference, and their desire manifests in an impure condition, and so a descent or involution into incarnation, or into the darkness and chaos of matter follows.”

Later in the same discussion it is said that the moment Our Lady Magdalene encounters the Risen Savior, the Tree of Life is invoked. This essentially shifts the tree of knowledge to the tree of life.

“What is this knowledge that has dawned? It is the awareness of the Tree of Life, the holy emanations of God, the True Light, and the awareness of the klippot, impure emanations of false light (klippah nogah) – it is knowledge of the great matrix of creation. This knowledge, of course, eventually leads to the knowledge of Elohim, the Creator.”

It is interesting that in this dialog we are speaking of the Divine Name Elohim with knowledge. Daat is the gate on the tree in which the door to the Tree of Knowledge opens up. Yet, this may also be the door to the Tree of Life if there can be a shift from the serpents intention, to be “like God”, that is “god in ones own right” to “nearness of God”. What becomes extremely mysterious in this contemplation is that the knowledge of the great matrix, knowledge of creation, is what draws the transcendent Elohim into the immanent Elohim, Elohim that is not lacking any attributes. What does creation become in this context? Is this the creation Our Lady experiences upon encountering the Risen Savior?

May the people and the land be Blessed to Know Elohim!

Many Blessings and Shalom,
Sarah+

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#22 Postby sheryl » Sun Jan 02, 2011 12:51 pm

Shabbat Shalom, Elder Sarah+, Tau Malachi and all!

Your above post, Elder Sarah+, came to mind yesterday as my daughter pointed out that this day was One One Eleven. And then again this morning as I was reading from Gnosis of the Cosmic Christ in Hod, where it is said:

Hod and Netzach relate to the twofold action of divine revelation--bringing down of the light to humanity and the uplifting of humanity into the light. When it is said that the Torah and the prophets were fulfilled through in the incarnation in the person of Yeshua Messiah, it is the complete unification of the twofold action of divine revelation is meant.


When I consider your question with the above:

What becomes extremely mysterious in this contemplation is that the knowledge of the great matrix, knowledge of creation, is what draws the transcendent Elohim into the immanent Elohim, Elohim that is not lacking any attributes. What does creation become in this context? Is this the creation Our Lady experiences upon encountering the Risen Savior?


What comes to mind is creation fulfilled, or Malkut fulfilled, completed, in that moment between Our Lady and the Risen Christ. All of creation being fulfilled in that moment, as well as becoming potential for fulfillment.

Fulfillment being God Gazing upon God.

Methinks your question was speaking of something deeper! But I thought to share what I am seeing this day.

May all realize the Blessings of Shabbat!

Sheryl

+David

Da'at & Gnosis

#23 Postby +David » Mon Mar 04, 2013 11:50 am

a little contribution to this profound subject ...

'Gnosis' is the Greek translation of the Hebrew 'Da'at' -- and 'Contemplatio' is the Latin word that St Jerome used to translate Gnosis and therefore, Da'at.

From which we get the terms: 'contemplation,' and so 'Contemplative Prayer' - as another way of saying 'Mystical Prayer' that leads to mystical Union with the All-holy One.

God Willing!


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