Primordial Torah: Looking Into A Mystery

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Primordial Torah: Looking Into A Mystery

#1 Postby Tau Malachi » Fri Mar 18, 2011 12:07 pm

Primordial Torah: Kedumah & Kelulah Torah

The Zohar teaches us that creation, the world, is founded upon the Holy Torah, and it teaches us that this Holy Torah is composed of black fire engraved upon white fire, or dark radiance within white brilliance. This Holy Torah shines within and before the Holy One of Being at the outset of creation and is called kedumah Torah, “primordial Torah,” for it shines in the Infinite and Eternal, without beginning or end.

As we know and understand, the entire Torah is an unspeakable Name of God, and if the letters are grouped in various ways secret Names of God are revealed – and it is written, “He and His Name are One.”

This Holy Torah is the Wisdom and Word of the Most High, the Supreme, and as we know from the Gospel of St. John, “In the beginning was the Word, and the Word was with God and the Word was God” – and ‘nothing came into being apart from the Word and Wisdom of God.’

This Holy Torah is the emanation of the presence and power of the Most High (Elyon), the Shekinah of the Supreme, and is inseparable from the Most High – this Torah is not the sacred writings recorded in books by mortal scribes, though such scriptures are inspired by it and are reflections of it, nor are the Holy Letters of this Torah anything we might conceive or comprehend, though the letters we are given in our sacred language are talismans of these great primordial and supernal powers of the Divine.

The white fire corresponds with Hokmah and the black fire corresponds with Binah, their essence and nature corresponding with Keter – although this Holy Torah is the foundation from which all the Sefirot and Netivot emanate and arise, being “before them,” if such may be said.

The white fire, and its various hues and colors, is called the “Written Torah,” while the black fire, and its hues and colors, movements and forms, is called the “Oral Torah” – the Oral Torah drawing out the meaning and understanding of the Written Torah, revealing the hidden depths of the Written Torah.

Thus the semblance of Torah, the apparent “written” and “oral” Torah we have, comes from the Oral Torah, the Dark Radiance revealing the hidden Attributes of the White Brilliance – everything we have received are emanations of the Oral Torah, the Word of Yahweh.

At the outset of creation, in the beginning of this great cosmic cycle, the kedumah Torah emanates the kelulah Torah, the “yet to be unfolded Torah,” corresponding with Hesed and the First Day of creation – this is the emanation of the Wisdom and Word of the Most High that forms the foundation of this great cosmic cycle, containing the entire movement of this creation and all that was, is and shall be in it from beginning to end.

This is the beginning of each and every great cosmic cycle, each and every universe of creation – an issuance comes from the primordial Torah, which is called the “yet to be unfolded Torah,” the unfolding of this emanation of the Holy Torah being the action of creation and all that will transpire in it. Because it is the direct emanation of the kedumah Torah, the kelulah Torah is also composed of black and white fire, dark radiance and white brilliant, though measured by comparison (if such may be said of an emanation that is, itself, infinite, immeasurable).

When Elohim says, “Let there be light” on the first day of creation, the light that shines is the light of this Holy Torah, which is the light of the Messiah, the Gospel. As the Kabbalah teaches us, “This is the light stored up for the righteous, tzaddikim.”

Now, within any great cosmic cycle, any universe of creation, there are countless realms and worlds, spanning countless dimensions – and wherever there are living spirits and souls, and intelligence life evolves, messengers and saviors are sent bearing revelations of the Holy Torah, the Holy Gospel. Thus, there are countless torahs and gospels revealed, all of which are emanations and reflections of the one Holy Torah, the one Holy Gospel – a primordial and cosmic tradition giving rise to each authentic wisdom tradition, every revelation having the same essential Truth and Light within it, though each being individual and unique, a revelation in skillful means, Divine Wisdom, fashioned to resonate with those intended to receive and impart it.

The Torah and Gospel that we have are emanations and vehicles of this Divine Knowledge and Power.

From any revelation that is given, any Torah and Gospel we might receive, there is a further emanation, for each soul receiving has its own knowledge, understanding and wisdom of the Torah and Gospel, in effect they have their own torah and gospel given to them by the Holy Spirit, the mercy of God (El). Indeed, for each and every soul is a word of God, derived from the wisdom of God, and their foundation, their reality, is the Torah and Gospel – God’s will or intention in creation.

Awareness of the kedumah and kelulah Torah, and the revelation and raying out in creation of the Torah and Gospel, is not the product of thought and thinking, or a mental conjuration, but rather it is knowledge of the inmost parts of our soul remembered in our experience of Light Transmission and the unfolding of our self-realization in the Messiah, the dawn of Supernal or Messianic Consciousness.

This is, of course, the contemplation of a deep esoteric mystery – a very great and supreme mystery, and as such it would seem that what has been shared is enough for a beginning of the contemplation, revealing some essential teachings concerning the true meaning of “Torah” and “Gospel” as understood in the mystical tradition. From here we may wait upon the Holy Spirit and see where she might carry our further discussions…

May we be blessed with the knowledge, understanding and wisdom of the Torah and Gospel, and yet more, may we be empowered for its realization. Amen.

Peace be with you!
Tau Malachi
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Torah of Yichud and Perud

#2 Postby Elder Gideon » Mon Apr 11, 2011 6:59 pm

Greetings Tau Malachi:

This post contextualizes and arranges terms I've heard but not quite appreciated as deeply as I do now. Praise be She for this utterance!

If I may, I'm hearing several overlapping uses of words which I'm wondering may be made visual. The arrangement is vertical for now, even in pillars, for my own clarity. I welcome any corrections you might make of my understanding:

___Kedumah Torah: Primordial Torah

Binah___________________________Hokmah
Black Fire/Dark Radiance____________White Fire/White Brilliance

Oral Torah________________________Written Torah


____Kelulah Torah, the “yet to be unfolded Torah”

________________________________Hesed:revealing Kelulah Torah (Light of the First Day)

"Thus the semblance of Torah, the apparent “written” and “oral” Torah we have, comes from the Oral Torah, the Dark Radiance revealing the hidden Attributes of the White Brilliance – everything we have received are emanations of the Oral Torah, the Word of Yahweh."

____Individual Torah/Gospel

"Each and every soul is a word of God, derived from the wisdom of God, and their foundation, their reality, is the Torah and Gospel – God’s will or intention in creation."


This arrangement show me many insights. For example, considering a single Tree of Life from the universe of Atzilut, Kedumah Torah feels like what is indicated by the Supernal Triad, and Kelulah Torah feels like the source of the seven sefirot of construction, Hesed to Malkuth. If I'm hearing this correctly, these two dimensions of Torah are at unity within themselves, concealed and revealed, and are perhaps another way of hearing the teaching of unity, Yechud, in a new way.

As for the Individual Torah? Is this not found through a process of countless incarnations, drawing consciously nearer and nearer to Kelulah and Kedumah Torah? While our soul is rooted essentially and sinlessly in Yechud, meaning Atzilut, our Individual Torah must be actualized in an experience of ignorance and separation, of Perud: Beriyah, Yetzirah, and Asiyah. We must 'find' this Individual Torah through trial and error, choosing to consciously navigate our spiritual evolution amid all appearances of Perud. How we do this, what we're learning in our process, feels guided by the 'still, small voice' of our Individual Torah as a means or returning 'back' to Yechud.

If this line of reasoning is anywhere close to the mark of this wonderful teaching, then the Nag Hammadi's Gospel of Truth is suddenly rewriting itself as I type! :shock: I also hear many of Lord Yeshua's teachings from St. Thomas very differently, one of my favorites being the beginning of verse 70:"If you bring forth what is within you, what you have will save you."

I eagerly wonder how Yechud, Perud, and the universes interact with this teaching of the layers of Torah.

Gratefully,

Elder Gideon+

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Revelations of the Divine

#3 Postby Tau Malachi » Wed Apr 13, 2011 9:08 am

Greetings and blessings in the light of the Messiah!

First, in speaking of Yichud, the realm of unity, this corresponds to Adam Kadmon and Atzilut, and in it is the deep mystery of their inseparability, something like a soul and body – Perud, Beriyah, Yetzirah and Asiyah being like garments upon the body.

If we wish to contemplate the yet to be unfolded Torah, this is, indeed, Supernal Hesed, and corresponds with the Name of El – to contemplate this, we may contemplate and meditate upon the light of the first day of creation, the “light which is stored up for the righteous,” the tzaddikim. In effect, this holy light is a potential that is actualized through the process of creation, but more so it is actualized through the spiritual evolution of human beings, the recognition and realization of this primordial and supernal light through the awakening of souls, who become channels, vehicles, of that holy light in creation.

The same is true of the yet to be unfolded Torah, which is an emanation of the primordial Torah in this great cosmic cycle, this universe – a cosmic, universal Torah, if you will. In just the same way that the primordial Torah completely transcends the Torah and Gospel we have received, or what has been written in the holy scriptures, so also does the yet to be unfolded Torah, or the cosmic Torah.

As you might surmise, the primordial Torah is transcendent of the cosmic Torah in just the same way the cosmic Torah is transcendent of the Torah and Gospel revealed in any given world, for as countless revelations of Torah occur throughout countless worlds, so countless revelations of the primordial Torah occur throughout countless great cosmic cycles or universes. Also, to some extent, the yet to be unfolded Torah always remains “yet to be unfolded,” for there is an exhaustless potential of Torahs and Gospels in it, understanding the Gospel as the fruition of the revelation of Torah.

Now, there is something that must be said, while it is true that we receive our own torah and gospel, or our own understanding of the Torah and Gospel, it is not that we do so through trial and error, but rather through revelation, as a gift imparted by the Holy One – we must, indeed, though, arrive at a certain point in the development and evolution of our soul, and have developed a desire and capacity to receive it. This development and evolution, in part, does include a process of trial and error in ignorance, but the Torah and Gospel is the revelation of the Divine, and the revelation of the mysteries of creation – through God’s mercy and grace we receive this revelation, this holy gift.

Before a people and world can receive a revelation there must be a development and evolution in consciousness that creates the desire and capacity to receive it – the revelation of the Torah on Mount Sinai, and the advent of the Messiah, the revelation of the Gospel, required a matrix of souls willing to receive what God sought to give. The same is true on an individual level. The individual must develop a desire for revelation, seeking their source and their enlightenment, God, the True Light.

The Torah, of course, is within and behind all creation and all creatures – and the holy letters, or energy-intelligences of which it is composed, are like the spiritual, metaphysical, DNA of all life, and the Torah forms the patterns and principles upon which creation, existence, is formed and plays out. Thus, while the Holy Torah is, on one level, a revelation from beyond, from “God above,” it is also a revelation from within us, from within creation and creature – in a moment of revelation the Holy Spirit draws out the Torah and Gospel from within us, invoking a remembrance of what’s implanted in our heart and soul. To the extent that a soul develops and evolves, and awakens, becoming realized, the awareness of the Holy Torah dawns, and in fruition the awareness of the Holy Gospel, true salvation, enlightenment and liberation.

If we contemplate the primordial Torah, and the yet to be unfolded Torah, or cosmic Torah, and we consider the generation, creation, of countless universes, countless great cosmic cycles, from one to another they can be radically different, being created, formed and made founded upon different laws, or different configurations of spiritual forces, energy-intelligences. The same is true of the revelations of the Torah and Gospel from one world to the next, and so from one people to another, and one individual to another – all, though, share the very same holy root and essence, and all ultimately lead to the same spiritual realization, the same experience of awakening.

There are, however, different gradations of revelation and vehicles of realization, as we see in the distinction between the revelation of the Torah and the Gospel we have received, the Gospel being a significantly higher grade of revelation than the Torah, reflecting a development and evolution of consciousness through the reception of the Torah, which prepared and opened the way for the reception of the Gospel.

Now here, perhaps, it ought to be said that there is always a center of the Divine Action, Divine Revelation, from which the Divine Presence and Power rays out, an individual who serves as a seer, messenger, prophet, or some essential matrix of a few souls that form this “center,” so that for a peoples to receive a revelation, first it must have its foundation in the development and evolution of the individual, or individuals, who become the holy vehicle and agent of the revelation. As we know and understand, when there is to be a revelation, God sends souls of higher grades as messengers, and for the formation of a vessel of reception, and from these the light transmission, spiritual power, rays out to the people and the land, the world. In this process, each individual, each soul, receives according to its capacity to receive, and as we know, this reception is complete when what is received can be shared, imparted.

All of this play of revelation, of course, is represented by the holy light of the first day of creation, and it is the power of Supernal Hesed-Mercy, for it is through the revelation of the Divine and the mysteries of creation that we are delivered from our bondage to ignorance and the illusion of separation is dispelled.

Here I believe I shall pause and wait to see where the Holy Spirit might carry us next…

May all receive the Holy Gospel, and so be empowered to look and see the kingdom of heaven within and all around them. Amen.


Peace be with you!
Tau Malachi

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Ecclesia Pistis Sophia

Brooke

#4 Postby Brooke » Thu Apr 14, 2011 2:33 am

Shalom, brothers!

I am enjoying this uplifting thread, especially the distinction between the Torah and the Gospel because within that appears to be the key or secret to our individual becoming. How powerful is the mystery that The Torah and God's name are one, thus unfolding our greater understanding of creation in this cosmic life cycle.

There is much here in these posts to be contemplated and absorbed by our hearts and minds.

When Elohim says, “Let there be light” on the first day of creation, the light that shines is the light of this Holy Torah, which is the light of the Messiah, the Gospel. As the Kabbalah teaches us, “This is the light stored up for the righteous, tzaddikim.”

Now, within any great cosmic cycle, any universe of creation, there are countless realms and worlds, spanning countless dimensions – and wherever there are living spirits and souls, and intelligence life evolves, messengers and saviors are sent bearing revelations of the Holy Torah, the Holy Gospel. Thus, there are countless torahs and gospels revealed, all of which are emanations and reflections of the one Holy Torah, the one Holy Gospel – a primordial and cosmic tradition giving rise to each authentic wisdom tradition, every revelation having the same essential Truth and Light within it, though each being individual and unique, a revelation in skillful means, Divine Wisdom, fashioned to resonate with those intended to receive and impart it.


I can't wait to see where this thread takes us next.

Blessings!
B.J.

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The Word of Cosmic TorahGospel

#5 Postby Elder Gideon » Sat Apr 16, 2011 7:30 am

Greetings!

I appreciate the reminder, Tau Malachi, that Adam Kadmon and Atzilut encompass the universe of Yechud; it is vital that this is remembered in the context of this teaching of Primordial and Cosmic Torah. Also, to hear Torah and Gospel as a revelation directly, rather than found through trial and error contextualizes the experience; revelation, as a word, has force and directness, even abrupt in its arising and can't be limited by any connotation of being found, as though revelation is ever random.

I'm eager to contribute another angle of these teachings of Primordial and Cosmic, "Yet-to-be-Unfolded" Torah. St. John must have grasped dimensions of this teaching of the layers of Primordial and Cosmic Torah, for his use of the Greek word λόγος, Logos, has much more to do with revelation than language alone. As Awareness is becoming conscious of itself by way of nature, so Revelation is revealed by way of language.

We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete. (I John 1:1-4)

The λόγος, the Word, of which and of whom St. John speaks so deeply now feels like Cosmic Torah. The Father is Primordial Torah. To hear what you've emphasized above, that Hesed of Atzilut corresponds with Cosmic, Yet-to-Be-Unfolded Torah, assumes the sefirot Gevurah, Tifaret, Netzach, Hod, and Yesod, share in its structure. If this is so, then these same six sefirot in Atzilut are the Son, the Little Face, Zer Anpin, now synonymous with the Cosmic TorahGospel Yet-to-be-Unfolded.

This transforms my hearing of the prologue of St. John's Gospel:

In the beginning was the Cosmic Torah, and the Cosmic Torah was with Primordial Torah, and the Cosmic Torah was Primordial Torah. Cosmic Torah was in the beginning with Primordial Torah. All things came into being through Cosmic Torah, and without Cosmic Torah not one thing came into being. What has come into being in Cosmic Torah was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. (John 1:1-5)

Where the Mother and Daughter are present throughout this contemplation takes me to the beginning of this discussion. United with Father Hokmah, who is White Brilliance and Primordial Written Torah is Mother Binah, who is Black Fire and Primordial Oral Torah. At this level of course, nothing is manifest with which we're relating, but is a source of exhaustless potential: Primordial Torah.

Their union generates the Son, whom I'm contemplating here as "Yet-to-be-Unfolded Torah." This is the word of the LORD revealed throughout all Righteous Ones, all Tzaddikim, throughout the stories of the Patriarchs and Matriarchs and Prophets, all unfolding the Torah becoming the Word, the revelation of Messiah: the Gospel.

The Daughter seems to be everything revealed by way of all that is written of Her Mother, Oral Torah. She is prayer, worship, sacred discourse, and the very appearance of black letters on white space of scriptural pages, transmitting and transforming through time, evolving the practitioner and being evolved by the practitioner. We ourselves, women and men, are all female, all-receiving, all Daughter, to revelation. We possess this Torah and Gospel deep within every one of us, for it is inscribed upon our hearts and is the knowledge of our inmost parts. This individual TorahGospel feels very near what I understand and experience to be Daughter.

Since becoming a Sophian Christian, I smile with Gospels of the words of Yeshua in red-letters, reminded of Our Beloved Lady in red. :wink:

May this Torah and Gospel we have save us, drawing it forth from within us.


Elder Gideon+

Brooke

#6 Postby Brooke » Mon Apr 18, 2011 3:13 am

The Daughter seems to be everything revealed by way of all that is written of Her Mother, Oral Torah. She is prayer, worship, sacred discourse, and the very appearance of black letters on white space of scriptural pages, transmitting and transforming through time, evolving the practitioner and being evolved by the practitioner. We ourselves, women and men, are all female, all-receiving, all Daughter, to revelation. We possess this Torah and Gospel deep within every one of us, for it is inscribed upon our hearts and is the knowledge of our inmost parts. This individual TorahGospel feels very near what I understand and experience to be Daughter.


Shalom!

This reminds me of our own Shabbat gathering this weekend in Fredericksburg when someone who was attending for the first time asked about the meaning of "Daughter Sophia." My explanation and our ensuing discussion were very similar to this, understanding the Daughter as the unfolding of experience on both the greater collective level here on earth and within each one of us individually. Indeed, the above quote carries with it the truth of our innermost being as we come to understand the Mother within and without.

Even as we are evolving as the daughter we receive the revelation of the Mother. The daughter reveals the Mother to our own Soul of Light, which isn't something new as much as a reminder, an awakening... and, in many cases, a wake up call for those willing ready to hear and understand.

Are you associating TorahGospel with the Daughter because this is our potential, holding within her the knowledge of the Torah while living through us as the Gospel?

May the Holy Bride Bring Us All to a Greater Understanding of Ourselves in the Mother!

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Sophia-Zoe

#7 Postby Sid Sowers » Mon Apr 18, 2011 7:43 am

I have often thought about Sophia-Zoe as the fallen wisdom in humanity. So as Elder Gideon writes, she is in each one of us, male or female, Daughter-Wisdom is an exile in the illusion of the material plane. But she is much more than this, she is the mind of wisdom that seeks and wonders at the creation, she is the wonder that discovers the unfolding creation and weaves the fabric of material creation and expression. And she is that part of the exile that longs to return to her heavenly family. The aspect of daughter as I’ve thought about this, she seems to me to be that indwelling aspect of Shekinah that provides our agency or means for expressing the mother through our actions. Sophia-Zoe is a reflection of holy wisdom, but Zoe has the element of wonder and awe… she never grows weary with the manifest unfoldings of the creative process. Without this wonder, the higher supernal natures would remain undifferentiated. Blessings Sid
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Myraid Revelations

#8 Postby Tau Malachi » Mon Apr 18, 2011 12:00 pm

Greetings and blessings in the light of the Messiah!

There is a teaching in the Kabbalah: “He and His Name are One,” and as we know and understand, the Holy Torah is composed of secret Names of God revealed through different arrangements of the Holy Letters, and likewise, that the entire Torah from the first Holy Letter to the last is a Holy Name of the Supreme. Thus, it may be said, “He and His Torah are One.”

It must be understood, however, that while the Holy Torah and Gospel is the emanation of the presence and power of the Ain Sof, just as are the Holy Sefirot, through which the Torah and Gospel is revealed, Ain Sof is transcendent of the Torah and Gospel, just as Ain Sof is transcendent of the Sefirot.

We can say, “God is love,” but we cannot say, “Love is God,” and so we can say, “God is the Torah and Gospel,” but we cannot say, “The Torah and Gospel is God,” for God and Godhead is revealed, manifest, to us as the Torah and Gospel, or rather through the Torah and Gospel, but God, the True Light, is beyond the Torah and Gospel, beyond what is revealed and known. This distinction is very important, lest we fall into misconceptions.

The Holy Sefirot are the emanation of Ain Sof, the Infinite, formed of Or Ain Sof, the Light of the Infinite, and they are inseparable from Ain Sof, and they are themselves infinities, and they exist in the sacred unity that Ain Sof is – in relationship to the Holy One of Being, they are as a body to a soul, as it were, the body being entirely dependent upon the soul for its life, its existence. Thus, the Sefer Yetzirah teaches us that the Sefirot of Atzilut are Belimah, “nothingness,” “without-what,” “without-substance” – they are dependent upon Ain Sof, their source and foundation, and apart from Ain Sof they are nothing, void, empty.

The same is true of the Holy Torah and Gospel – they are like a body to a soul, revealing by concealing, and they are nothing, void, empty, apart from Ain Sof, the Infinite.

When Adonai Yeshua speaks of his heavenly Father, often, indeed, he speaks of the mystery of Abba, Yah, Hokmah, and yet, he also speaks of Ain Sof, the Infinite – the source and foundation of all, which is nameless and unknowable, completely transcendental.

The heavenly Father, or Living Father, of whom Adonai Yeshua speaks ultimately is the Infinite, the Supreme, within and behind all of the Names and Partzufim that are known, revealed – the Concealed of the concealed, transcendent of all. This is why the title of “Father” is used instead of “Mother,” for Father connotes transcendence, while Mother connotes immanence – though by Mother and Father we are speaking of one Holy God, Ain Sof, the Infinite.

Understanding the Torah, and the Gospel, as being composed of secret Names of God, and in their entirety forming a Holy Name of the Supreme, we cannot help but contemplate the secret Names that from the primordial Torah and Gospel, and the secret Names that form the cosmic Torah and Gospel, or the “yet to be unfolded” Torah and Gospel. Here we can speak an open secret: These are Holy Names that cannot be seen, heard or known, let alone spoken and called upon, by any creature, not even the greatest among the holy angels – they are Names of the Supreme known only to the Supreme.

The masters of the tradition have taught that the inmost part of our soul is indwelt by God and Godhead, and is inseparable from God and Godhead, and that it is so holy that only God and Godhead can enter it, even the greatest among the angels of God cannot enter it. In this inmost part of our soul these secret Names of the Supreme are spoken by the Supreme – and we may say, hearing this essential, primordial, Word and Wisdom, the soul is liberated, liberated through hearing the Gospel of Truth (Amet).

The inmost part of our soul, however, is not a creature, but rather is pure emanation, a unique essence, a holy spark of Or Ain Sof, Light of the Infinite.

The Holy Spirit would have me share another open secret – that holy spark is composed of white and black fire, white brilliance and dark radiance, the very same “substance,” if you will, as the primordial Torah and Gospel.

Praise El Elyon, Eheieh, who give divine permission, authority, for the revelation of deep esoteric mysteries, and who empowers the generation of new heavens and angels in the continuum of revelation of the Divine – God, the True Light!

Now, the yet to be unfolded Torah and Gospel corresponds with Hesed of Atzilut, and its unfolding, and its revelation, corresponds with Gevurah, Tiferet, Netzach, Hod and Yesod of Atzilut, and its realization corresponds with the Holy Shekinah of Atzilut, Malkut of Atzilut. Tiferet, or the Six (Vau), is the “Written Torah” of the yet to be unfolded Torah, and Malkut is the “Oral Torah” of the yet to be unfolded Torah, all that is revealed being the Oral Torah and Gospel at the level of the cosmic, universal, Torah and Gospel, just as at the level of the primordial Torah and Gospel.

Influxes of the Supernal Nukva-Kallah, form the revelation of the Torah and Gospel in the countless world-systems and their corresponding heavens, and through these influxes, revelations, living spirits and souls receive their Torahs and Gospels, or rather, their knowledge, understanding and wisdom of the Holy Torah and Gospel; hence, their awareness of God, the True Light, and eventual unification with God, the True Light.

Archangels and angels (maggidim) serve as messengers, agents, of this revelation, along with realized, enlightened souls, the holy ones – the fruition of all revelation, however, is the Divine Incarnation, the advent of the Messiah, the Holy Gospel.

The Daughter-Bride, Nukva-Kallah, corresponds with all revelation, throughout the world-systems and their respective heavens – Nukva representing the revelation of the Torah, the opening of the way for the advent of the Messiah, Kallah representing the revelation of the Gospel, the coming of the Messiah and manifestation of the kingdom of God.

In our Christian Kabbalah, Zoe Sophia, Pistis Sophia, Agape Sophia, and so on, are all understood as aspects of the lower Shekinah, Nukva-Kallah, which is the Holy Shekinah within all creation and creatures, the Holy Shekinah pervading the entirety, though having the same essence and nature as the upper Shekinah, Imma. Zoe Sophia, for example, is “life wisdom,” the Shekinah and Holy Spirit acting within and through Nature for the fulfillment of the Divine Intention in creation, the divine intelligence within and behind the generation of the infinite, countless, forms of life, and the actualization and realization of living spirits and souls through their experience of lives, incarnations, the fruition being their realization in the Risen Messiah, the Human One of Light.

In the Nukva-Kallah, of course, is all of creation, unenlightened and enlightened, darkness and light, hells and heavens, bondage and liberation – and everything in between; and she is in exile, and she is returned from her exile, and yet, she has never been in exile or bondage, being completely inseparable from the Imma, the Virgin of Light.

In terms of the play of Zer Anpin and Nukva-Kallah, or the world of angels and revelation of the kingdom of heaven, this points to the various gradations of teachings and light transmission that are manifest – all of the various vehicles of lesser and greater spiritual realization, all of which are emanations of the Torah and Gospel, though in measured portions, more or less.

As an example of distinct gradations of revelation, the Holy Shekinah, upper and lower, was embodied in Yeshua Messiah and spoke as Yeshua Messiah, while Moses receive a direct revelation through the Holy Shekinah, drawing close, but not entering into full unification. Then there was Mohammed, who did not receive a direct revelation through the Holy Shekinah, but instead, received revelations through Archangel Gabriel, and various angels, which represents yet another grade of revelation entirely than that of either Yeshua or Moses. Herein we see three different gradations of revelation, within which there are many different gradations, each reaching out to souls of various grades in their development and evolution, all sharing the same Holy Root, God, the True Light – each is a formation according to the desire and capacity to receive the revelation of the Truth and Light.

We can see similar gradations within the Christian stream of light transmission itself, for as we know and understand there is an outer, inner and secret Gospel, and each soul will receive the light of the Messiah according to their desire and capacity to receive, each as is good and beneficial for them, all as ordained by the Supreme.

This feels like a good point at which to pause and reflect, waiting to see where the Spirit might carry our discussion next – it is something of an endless depth the contemplation when we gaze into the Holy Torah and Gospel.

Let us pray for the outpouring of the Holy Spirit upon all of the living this day, all who desire to receive the Spirit of God, the True Light. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Brooke

#9 Postby Brooke » Tue Apr 19, 2011 2:20 am

We can say, “God is love,” but we cannot say, “Love is God,” and so we can say, “God is the Torah and Gospel,” but we cannot say, “The Torah and Gospel is God,” for God and Godhead is revealed, manifest, to us as the Torah and Gospel, or rather through the Torah and Gospel, but God, the True Light, is beyond the Torah and Gospel, beyond what is revealed and known. This distinction is very important, lest we fall into misconceptions.


Shalom!

The above quote is so important to remember in order to understand our position in the Body of the Christos. We are a part of Ain Sof, but we are not Ain Sof.

Your last post, Malachi, helps me to see how easy it is to confuse Nukva-Kallah and Zoe Sophia. If I'm reading this right, one is direct revelation and one is unfolding revelation -- and understanding the difference provides greater understanding of ourselves in the All, in Ain Sof Or?

Blessings!
B.J.

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Fullness of the Shekinah in Revelations

#10 Postby Tau Malachi » Tue Apr 19, 2011 11:00 am

Greetings and blessings in the light of Messiah!

No, in our teachings we do not separate Sophia and Shekinah, but rather the various aspects of Sophia we understand and interpret as aspects of the Holy Shekinah, the Mother (Imma Shekinah) and the Daughter-Bride (Nukva or Kallah Shekinah). Thus, Pistis Sophia, Zoe Sophia and Agape Sophia, these are all aspects, actions, of the lower Shekinah, Nukva-Kallah.

There are also other aspects of Sophia attributed to the Shekinah, but these faces of Sophia-Shekinah are another discussion.

In teachings of our Christian Kabbalah, Nukva Shekinah corresponds with the entire play of the development and evolution of souls and life, while Kallah Shekinah corresponds with their fruition, completion or realization. The revelation of the Holy Torah corresponds with Nukva, while the revelation of the Holy Gospel corresponds with Kallah.

This revelation of God, the True Light, transpires in two ways, both from within us through the development and evolution of the soul, and from beyond us through spiritual influxes, through mercy and grace – it is the revelation of the Divine in a play of Being and Becoming, and in this play being and becoming are inseparable from one another, completely interdependent with one another.

Now the Holy Shekinah, Malkut, is called Nukva, and is called Kallah, and, under certain conditions she is also called Lilith. These names of the Holy Shekinah represent three distinct appearances or manifestations of the lower Shekinah, which are determined by the relationship of Shekinah, Malkut, to the Holy Sefirot beyond her, and the extent to which there is a holy vessel or vehicle that can receive her emanations and influxes. As Nukva, Daughter, implies, this is a state of immaturity or incompletion, as yet incapable of conception, gestation and birth, and it implies the manifestation of the Shekinah in a diminished or restricted state, or partial and distorted revelations of the Holy One and Light Continuum. Basically speaking, this is the Holy Shekinah “apart from her Divine Consort,” or in a state that full and true union cannot happen, and it is the state of Malkut reaching but not-reaching, having no holy vessel or vehicle to receive her full emanation and influx. Thus, Nukva cannot receive the full influxes of the Sefirot beyond her, and she is not manifest in her full glory and power, and, likewise, what she can impart is partial and incomplete, and to some extent is distorted, tainted. This reflects the revelation of the Divine we encounter in the Old Testament and the giving of the law, which is sorely tainted with cosmic ignorance, the illusion of separation, and all manner of misconceptions of God, the True Light – there is wisdom and truth in these revelations, but there is also a significant admixture of folly and falsehood, or various distortions.

Kallah, Bride, implies a very different manifestation of the Holy Shekinah – as Kallah, she is joined to her Divine Consort, receiving the influxes of the Sefirot beyond her in full, and she is able to conceive, gestate and give birth, which is to say, reaching and not-reaching she becomes able to reach, generating a holy vessel or vehicle for the reception of her influxes, the influxes of all of the Holy Sefirot within and beyond her. The holy vessel or vehicle of the Shekinah, Malkut, is the Messiah, who is the embodiment, incarnation, of her Divine Consort, and with the advent of the Messiah the influxes of the Holy Sefirot beyond Malkut are drawn into Malkut in full, the Holy Shekinah being manifest in her full glory and power, the “kingdom of heaven being spread out upon the earth,” or “the kingdom of heaven coming near.”

When Kallah is joined with her Divine Consort, the Messiah, the Human Being of Light, and she conceives, gestates and gives birth, she become Imma Shekinah, the Holy Mother (the union of the Mother and Daughter).

If we wish to contemplate the Shekinah as Lilith, this is the Shekinah, when instead of influxes of the Sefirot, influences of the Klippot, impure emanations, are drawn into her, or when the spiritual powers of the Sefirot are made to “feed the Other Side,” the “Dark Side.” As an example, the generation of Noah and the severe judgment that comes because of the wickedness of humankind, this is the Shekinah manifest as Lilith, fierce and wrathful.

Nukva represents partial, distorted, revelations of the Divine, and Kallah represents full and clear revelations of the Divine; Lilith represents the revelations of false gods, archons and demons, hence false prophecies and false teachings.

Thus, in these three manifestations of the Holy Shekinah we see three movements of revelation: pure light and truth, an admixture of truth and falsehood (or light and darkness), and false light and complete falsehood. In the first manifestation, the Torah and Gospel are revealed as they are in God, the True Light, and in the second there is a partial, incomplete or distorted revelation of Torah and Gospel, but in the third the Torah and Gospel are completely obscured, confused, and what is manifest is sheer ignorance, falsehood, deception.

In that these are all faces or appearances of the Holy Shekinah, there is a very intriguing contemplation in this – in some way, all is part and parcel of the revelation of the divine and the realization of souls, so that even within darkness and evil we see an operation of the Shekinah and Holy Spirit, albeit a “secret” or “concealed” operation.

Having spoken above of various gradations of revelation, it is good to remember and consider the five different levels of the manifestation of Shekinah, Malkut – Asiyah, Yetzirah, Beriyah, Atzilut and Adam Kadmon.

Malkut of Asiyah is revelation and prophecy of the most admixed kind, through the world of spirits and influences of celestial spheres. Yetzirah is revelation and prophecy through the world of angels, which includes influences of lesser divinities and demons, and Malkut of Beriyah is revelation and prophecy through the world of archangels, which includes influences greater divinities and arch demons. Malkut of Atzilut and Adam Kadmon (Yichud) is revelation and Divine Utterance through the Messiah, the direct revelation of the Gospel of Truth (Amet).

Understanding this, Nukva Shekinah is the Shekinah, Malkut, in the realm of Perud, Beriyah, Yetzirah and Asiyah; and Kallah Shekinah is the Shekinah, Malkut, in the realm of Yichud, Adam Kadmon and Atzilut.

In closing I might share something of an open secret. The Holy Shekinah assumes the appearance of the Torah and Gospel being revealed – Shekinah is The Name, and Shekinah is the Holy Torah and Gospel, and the Divine Kingdom manifest through them, manifest through herself and as herself.

May we be blessed and empowered to know the Holy Shekinah in her full glory and power, and so witness the coming of the kingdom of God in full – let us pray for the coming of New Jerusalem! Amen.

Peace be with you!
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Seventy Faces of Torah

#11 Postby Elder Gideon » Sat May 07, 2011 11:22 am

Greetings!

All who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous in God’s sight, but the doers of the law who will be justified. When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all. (Romans 2:12-16)

If I may, I'm inclined to ask about another aspect of our discussion of Torah, namely, its seventy interpretations. Jewish tradition says in more than one place that Torah is basically exhaustless, meaning it holds innumerable, integral interpretations.

One source work I found online, quotes the Shiv'im Panim laTorah, which says, "The Torah has 70 faces." Likewise, another Jewish sourcework, the Bamidbar Rabba says, "There are seventy faces to the Torah: Turn it around and around, for everything is in it" (13:15). The Yet-to-be-unfolded-Torah, the Kelulah Torah, must then be the unfolding, myriad interpretations of itself, emanating in the study, contemplation, commentary, and application in each generation.

Moses' final teaching to the Children of Israel: Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, ‘Who will go up to heaven for us, and get it for us so that we may hear it and observe it?’ Neither is it beyond the sea, that you should say, ‘Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?’ No, the word is very near to you; it is in your mouth and in your heart for you to observe. (Deuteronomy 30:11-14)

'Seventy' reminds me of classical Kabbalah's number of archons, invisible ruler-chieftans who preside over seventy other nations; in Jewish cosmology, there are seventy other kinds of people who reflect their chieftain, operating in their respective grade of the light spectrum that is Elohim. By Grace of the Messiah, the Apostolic Succession in St. John sees quite literally a gathering of all good people of earth, all righteous ones-Tzaddikim, serving their people from within the primordial tradition behind all inner and outer traditions:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying,

‘Salvation belongs to our God who is seated on the throne, and to the Lamb!’
(Revelation 7:9-10)

I suppose this contemplation then is asking about two related teachings, the seventy Jewish interpretations of Torah being one; the other being the Law written on the heart of every human one in their conscience of the needs of another. As different as these ideas are, they're swirling together for me in this contemplation of Kelulah Torah, the Yet-to-be-unfolded-Torah. I'd be very eager for help with more detail regarding how they're related with Primordial Tradition.

May the Spirit pour out from within all flesh.

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Gazing into the Holy Torah & Gospel

#12 Postby Tau Malachi » Tue May 10, 2011 11:48 am

Greetings and blessings in the light of the Messiah!

In the “known world” of ancient times there were, indeed, seventy nations according to Judaic teaching, each ruled by a chieftain or archon, and so in speaking of “seventy interpretations of the Holy Torah” the Jewish tradition alludes to a different understanding of the Torah from one nation, one peoples, to another, or rather, alludes to a different revelation of God from one nation, one peoples, to another. First and foremost this speaks of the greatness of God and the mercy of God reaching out to all peoples for their salvation and illumination – it hints at the universal salvation revealed in Yeshua Messiah, that God intends the salvation, the enlightenment and liberation, of all living spirits and souls.

When we speak of the Kedumah Torah and Kelulah Torah, this is not anything written in a book, although what is written in various scriptures of authentic wisdom traditions appearing in this world, as well as in other worlds, is an expression, an “interpretation,” of this Holy Torah, and the light of God, the word of God, is within them. Through the study and contemplation of what is written and spoken within a wisdom tradition, and through prayer and meditation upon it, we may become aware of the Primordial and Cosmic Torah, and we may gain insight into the knowledge, understanding and wisdom of the Holy Torah within and behind the teachings given. Likewise, adhering to the teachings and practices we may realize and unify our soul with the greater truth and light of God, Divine or Enlightened Being, embodying that truth and light.

What is written and spoke, the wisdom traditions formed, are various ways to the same self-realization or enlightenment, vehicles of light transmission manifest in various forms, at various gradations – within and behind all of them, however, is one and the same Primordial Tradition, Primordial Enlightenment, the “wisdom” of which is the very nature of our soul, our inmost being, as we are in the Holy One of Being.

When it is said that creation is founded upon the Holy Torah, something similar may be said of all star-systems, or world-systems, within which the generation of the human one, intelligent life, comes into being – the worlds themselves are vehicles of light transmission, vehicles for this realization of Divine or Enlightened Being. This is the very purpose, the Divine Intention, of all creation – the Habad of God Most High, El Elyon.

If the Holy Torah is the foundation of the very fabric of creation, the matrix of creation, then the Holy Torah is within all creation, is within every creature, and therefore knowledge, understanding and wisdom of the Torah, the Habad of Eheieh (the Divine I Am), is to be found, discovered, within each being, each living spirit and soul – it is the divine or enlightened nature within all sentient beings.

If we look into what is written and spoken of any authentic wisdom tradition, or we look into any apparent external revelation of God, the True Light, its purpose is to activate and facilitate the realization of this divine or enlightened nature in us, our innate goodness, our innate perfection, our innate unity with our source, the Holy One of Being. Here we may say that whatever wisdom tradition we might follow, or whatever teachings and practices we might receive, they are provisional, and in the awakening and realization of the soul they are transcended. This, for example, we see in the teachings of the Holy Gospel by Adonai Yeshua who teaches the very essence of the Holy Torah, which is love, and so teaches transcendence of the Holy Torah, or rather, transcendence of the law and all external teachings. Granted, until there is a full self-realization in Christ, the Human One of Light, full enlightenment and liberation of the soul, there is a need for a vehicle of light transmission, and a need for the reception of external teachings and practices; and likewise, in actual self-realization, the teachings and practices we have received may be confirmed as an expression, emanation, of the realization or enlightenment we experience – but as the very term “vehicle” implies, it is all about the journey and the wisdom of experience, and we cannot confuse the vehicle for the realization itself. The grave error of confusing the vehicle as the realization itself we witness in fundamentalism that proposes one single scripture is the “absolute” and “literal” word of God, or that one messenger or guide reveals the sole path to enlightenment or God, all others being completely false – this confusion, this idolatry, is a severe obstruction to any greater spiritual realization or enlightenment, for the ultimate spiritual realization, full enlightenment and liberation, transcends any single vehicle or wisdom tradition, it is universal and primordial, transcendental.

While universal and primordial, however, we may say this, that the path to self-realization, enlightenment, is also individual – it will be unique with each and every individual, the individual and universal being inseparable from one another, the fulfillment of one another; the truth of a universal salvation is that it is individual, that there is a way to enlightenment and liberation for each and every individual soul, and therefore, all souls will become enlightened, anointed.

If we wish to acquire deeper insight into the Kedumah Torah and Kelulah Torah, we can look into the Melchizedek teachings of our Christian Kabbalah and consider the Great Vision of Melchizedek, the Great Vision of the Risen Messiah, as spoken during the oral and energetic transmission of the teachings. The inmost nature of our soul, our consciousness and being, is Clear Light – pure radiant awareness, and through primordial meditation and primordial contemplation, we rest our consciousness, our mind, in its own intrinsic nature, the Clear Light; abiding in this way without distraction, free from self-grasping, attachment and aversion, all self-liberating as it arises, we experience Clear Light Dissolution, the unification of the Clear Light in us and in all, the Primordial Foundation. If we abide in this Clear Light Being, pure radiant awareness, we will experience the arising of the pure primordial elements of consciousness, soul, as sound-vibration becoming five essential lights; from these essential lights arising within the no-thingness of Clear Light, rays will stream forth and geometrical patterns will arise, and from these light images, light forms, will appear – a grand vision of the Pleroma of Light filled with great luminous beings and countless light realms, the vision of the World of the Holy Sefirot, the Supernal Universe (Atzilut), arising from the Primordial Universe (Adam Kadmon).

This Clear Light corresponds with the “Written Torah,” the “white fire,” and the sound-vibration, lights, rays and all that emanates corresponds with the “Oral Torah,” the “black fire,” this Great Vision of Melchizedek, or Great Vision of the Risen Messiah, is, in fact, the Great Vision of the Kedumah and Kelulah Torah – it is the recognition and realization of our intrinsic divine or enlightened nature, the divine or enlightened nature of all being, bornless being (Messiah Melchizedek).

The Kedumah Torah and Kelulah Torah are not lofty, abstract concepts to us, but rather, become something experiential, something we come to know and understand through direct experience when we go into the depth of our being and recognize our true essence and nature.

What we witness in the Great Vision is how our soul arises into the reality of its experience on every level – how all creation arises from the Primordial Being, as a radiant, dream-like, display of the One Being-Consciousness-Force, the Holy One, and how all is the emanation of the Holy One, completely inseparable from the Holy One of Being.

Here we may remember the prologue of the Gospel of St. John:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it” (1:1-5).

This is a direct expression of the truth of the Great Vision – exactly what is written is what we see and hear and know in the experience of the Great Vision; and what we see, hear and know, and bear witness to, is the Habad of the Kedumah and Kelulah Torah – this realization is the inmost essential truth of the Holy Gospel.

This truth and light must ultimately be recognized and realized within us.

Here we may speak an esoteric understanding of seventy (Ayn) interpretations of the Holy Torah – Ayn means “eye,” and this implies seeing, recognizing, and therefore knowing through experience; seventy faces of the Torah implies an actual realization of the wisdom of the Torah, the embodiment of the truth and light within it – and we may say, each embodiment will be unique, though sharing the same realization, the same essence and nature.

There is more that can be said of the “seventy faces of the Torah,” or “Ayn faces of Torah,” but this is what the Holy Spirit inclines me to share in the moment.

May the second coming of the Messiah be hastened and may all living spirits and souls be liberated through hearing the Word and seeing the Great Vision. Amen.


Peace be with you!
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Two Sets of Two Tablets

#13 Postby Elder Gideon » Fri Jun 10, 2011 9:52 am

Greetings Tau Malachi:

I'm very grateful for this clarification, particularly of the correspondence of white fire with Clear Light. I'm constantly adjusting my hearing this teaching to what is meant by the Written Torah-Kedumah Torah, which is not human writing at all, but is what human writing is inadequately ever-attempting to describe with words. Kedumah Torah is reminding me much of what you've shared in the Melchizedek Tradition regarding the Foundation, which like Primordial Torah, is

"absolutely pure, self-begotten, self-generating and self-sustaining, without concept or condition; devoid of any limitation, boundary, or definition; without any traint, trace, or stain; having neither beginning nor end; transcending all duality, polarity or opposition; and beyond all becoming or evolution. Thus it is ever pristine and pure, never bound by anything whatsoever. It is within every conscious being and pervades all things. It is not created and cannot be destroyed." (Gnosis of Sophia Stellerum, Book II, section 2)

In context of the same Melchizedek transmissions, the Clear Light is attributed to the Mother, within and from whom arise all of her emanations as sounds, lights, rays, patterns, and fields of energy intelligences of the black fire: Oral Torah. From Oral Torah, everything, including scriptures written in time, emerge, even the tablets in the hands of Moshenu, Moses, whom Yeshua calls in the Gospel of Thomas, the Lawgiver. Jewish legends say much about this moment on Mt. Sinai between Hashem and Moses, that he was destined to receive the Messiah, but for lack of faith in the mixed multitude below, this potential could not catalyze and actualize. Coming off the mountain in his hands were the tablets of this intention of Messiah; these tablets, in response to the degradation of the opportunity for all Creation, Moses shattered. Later, he returned from up the same mountain, but with two different tablets. How may we integrate these teachings of Kedumah and Kelulah Torah in regards to these two sets of tablet of Torah?

Gratefully,

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Torah de-Atzilut & Torah de-Beriyah

#14 Postby Tau Malachi » Wed Jul 06, 2011 11:52 am

Greetings and blessings in the light of the Messiah!

Having spoken about kedumah and kelulah Torah we can turn our attention to Torah de-Atzilut and Torah de-Beriyah, the Torah in emanation and Torah in creation. The two sets of tablets received by the prophet Moses correspond to these two dimensions of the Holy Torah, one perceived in the spiritual body and the other in the physical body.

At the outset, when Moses ascends the holy mountain he receives Torah de-Atzilut, the knowledge, understanding and wisdom of the Holy Torah in the World of the Sefirot, and it is this that is on the first set of tablets, the spiritual and supernal essence of the Holy Torah, which in truth is the Eternal Gospel. When he comes down from the mountain with these tablets, however, he finds the children of Israel corrupted by the mixed multitude in the worship of the golden calf, and in his indignation, in an action of Gevurah, he casts down these tablets shattering them, for the people do not desire the spiritual and supernal essence of the Holy Torah and cannot receive it.

In this we understand that a holy tzaddik is inseparable from their assembly or retinue of companions, and regardless of their spiritual realization, their knowledge and power, they can only impart what their assembly or retinue is willing and able to receive. If and when their assembly or retinue is inauspicious, the light transmission they share is degraded, becoming manifest in a restricted or outer gradation. In the case of Moses, though, this error begins with him, for when the Holy One speaks with him at the burning bush Moses refuses to speak directly to the people, not believing that the Holy One can heal his speech impediment. Thus, he is given Aaron as his spokesman to the people, and it is Aaron, the product of the karma of Moses, who gives way to the worship of the golden calf. At this time it was the desire of the Holy One to send the Messiah, but the vessel of reception was impaired, both in the prophet and in the people. Torah de-Atzilut and the Supernal Influx could not be received. In a manner of speaking the vessel fractured or shattered.

Thus, Moses ascended the holy mountain again and the second set of tablets was given, Torah de-Beriyah. Torah de-Atzilut corresponds with grace, but Torah de-Beriyah corresponds with the law. The law is for the lawless, instructing them, and under the law there is no salvation, but rather there is the knowledge of good and evil, and sin, and bound to the law all abide in judgment according to the law. The people turned away from the Pure Spirit, the Light Continuum (Yahweh), and sought after false lights and the world, binding themselves again to the darkness and chaos of matter, and so they could not experience and receive the spiritual and supernal essence of the Holy Torah. Instead, a law of positive and negative commandments was given, corresponding with the material, physical existence, and while binding to the law, so there was the possibility of the generation of merit, light-power, and an opening of the way for the eventual reception of the Messiah, the One Anointed with the Supernal Light of God. In this the law is good, revealing righteousness and the invocation of the Messiah, true salvation, but in truth it is a shadow, klippah, of Torah de-Atzilut, or the Eternal Gospel.

Here we may say, even with the coming of the Messiah and the revelation of the Eternal Gospel something similar happens, for the mixed multitude that come to streams of Light Transmission mingling with the spiritual elect corrupt and degrade the revelation of the Divine, turning the spiritual and sacred into something material and mundane – such is the influence of the demiurge and archons upon all spiritual revelations and streams of Light Transmission in this world. Thus, in effect, the sin of the golden calf continues, the tendency to turn away from the kingdom of heaven and turn towards the world, the affect of the downward and backward pull of the ignorance, the great darkness here. Therefore, just as we can speak of a spiritual and material Torah, so we can speak of a spiritual and material Gospel, an inner and outer dimension of the Holy Scriptures, or revelation of the Divine.

Now, to acquire insight into Torah de-Atzilut, or the Eternal Gospel, requires a spiritual and supernal development of the soul, and specifically the generation of consciousness beyond the body, the generation of a body of light, for only through a spiritual body, a body of light, is Torah de-Atzilut perceived. This we know from our experiences of Light Transmission in the Continuum, for receiving various gradations of Light Transmission we read a very different “Holy Bible,” understanding it no longer outside of the experiences of which it speaks, but from inside the very same spiritual and mystical experiences. Thus, with faith there is gnosis, or rather Habad – knowledge, understanding and wisdom.

Here we may say, Torah de-Beriyah and Torah de-Atzilut are the revelation of kedumah and kelulah Torah in a world-system, and that Torah de-Atzilut is the same in essence and nature throughout all world-systems, being supernal, the Torah as it is in the Light Continuum, universal.

There is much that may be said of these two dimensions of the Holy Torah, but I’m inclined to pause at this point, waiting upon the Holy Spirit to see where she might lead our discussion.

May we be blessed to receive the Eternal Gospel in full, and so be of true benefit to all living spirits and souls. Amen.

Peace be with you!
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Starting Point

#15 Postby Elder Gideon » Sat Jul 09, 2011 12:15 pm

Greetings Tau Malachi!

This layering of the two sets of tablets speaks very clearly to the pattern of what becomes of revelation in human history itself; the instant of a revelation is animating and illuminating, reorienting everything and everyone in its wake and epicenter: the people embody what they speak, being a gate of access of the revelation. As the access tapers, so the embodiment tapers as well. The result of the waning, tapering embodiment is that revelation begins decaying, degrading, even disintegrating. In the absence of embodiment, the revelation defaults to religion serving an earthly dominion.

I'm hearing the golden calf in the new detail and context of religion itself. That very ambiguous overlap where worldliness ends and religion begins or where religion ends and worldliness begins is the golden calf.

In the complete absence of the embodiment of the revelation, the golden calf is embodied, meaning one will identify with their karma and refuse, even resist the fiat of revelation. Cleaving to personal history is to end in destruction:

Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven, either on earth or in heaven." (Thomas 44)

For it is impossible to restore again to repentance those who have once been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, since on their own they are crucifying again the Son of God and are holding him up to contempt.
(Hebrews 6:4-6)

By contrast with religion, the Law, and personal history, it is a wonder that the revelation of Grace continues to be embodied. The Light Continuum, YHVH, is Gnosis and Grace from beyond one's body. I'm hearing that the orientation from below in one's name-form and personal history is the experience of Torah de-Beriyah while the breakthrough to the orientation from above in one's body of light is the experience of Torah de-Atzilut. This dichotomy is epitomized in the New Testament epistles to the Romans and to the Hebrews. The very contrast between these orientations, while simple and rather obvious, either closes religious practitioners in on themselves or frees spiritual practitioners to consciously become no-self.

One's starting point is everything and seems to be rooted either in the Torah of Creation (Beriyah) or the Torah of Nearness (Atzilut). Either I'm first physical or I'm first spiritual. Depending upon how I begin, how I start, how I'm oriented, will determine the course of my experience and what I embody.

May we seek a better resurrection.


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Embodiment = Transmission

#16 Postby Tau Malachi » Mon Jul 11, 2011 11:15 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, when the embodiment of the Holy Shekinah is present, an embodiment of Light-presence and Light-power, the Holy Spirit and Light Transmission can move among the faithful, and all are uplifted. Yet it must be said that the embodiment extends through the faithful who are gathered with a navi or tzaddik, a prophet or righteous one, for regardless of the spiritual realization a holy one might embody their ability to engage the Light Transmission, or share spiritual teachings and empowerments, depends entirely on the vehicle of reception and transmission, which is the assembly or retinue gathered around them. If and when there is an inauspicious assembly or retinue, then the spiritual revelation and transmission is restricted, diminished or degraded.

If a navi or tzaddik is true, and embodies something of the Holy Shekinah, even if their assembly or retinue is inauspicious, still the presence of embodiment will serve to uplift the people, and though at a restricted grade, spiritual revelation and transmission will happen, all according to the desire and capacity to receive manifest in the assembly, and all according to the wisdom of the navi or tzaddik, and the mercy of the Living God. In the case of Moses, clearly, he labors in a dark age among a perverse generation, and with an inauspicious assembly or retinue. Even with other spiritual leaders ordained by Yahweh he encounters resistance and rebellion, let alone all of the bickering and bitterness among the people. Nevertheless, though, he uplifts the people, and serve as a guardian and guide, and in skillful means, wisdom, he fashions and imparts a spiritual revelation and transmission of a grade the people can receive through the inspiration of Ruach Ha-Kodesh, the Holy Spirit.

If we wish to contemplate the power of embodiment, and what happens when embodiment is present, versus when it is removed, the Book of Judges tells the tale perfectly. When there is no “judge,” embodiment, there is incredible degradation among the children of Israel and there is calamity, but when a judge, embodiment, is lifted up among the people, justice, righteousness, is restored, and a turning of the tide of fate and fortune happens. This basic pattern occurs again and again throughout this book of the Holy Scriptures.

The advent of the Messiah, the full embodiment of the Shekinah of Yahweh, is very different than the advent of the lawgiver. The Messiah is the embodiment of the Light-presence and Light-power of a far higher gradation, supernal rather than spiritual, and the assembly or retinue that forms around the Messiah is also of a far higher gradation, it is an auspicious assembly or retinue. Thus, the assembly or retinue that follows the Perfect Master, Adonai Yeshua, becomes an extension of the body of emanation completely, the disciples who become apostles, fully embodying the Light-presence and Light-power, take up the same play of Light Transmission as Yeshua Messiah. In the original churches, on account of this, there was the fullness of the Holy Spirit, for they were founded upon embodiments of the Light-presence and Light-power, true holy apostles, and so long as these embodiments remained among them they flourished in the Spirit, knowing true Light Transmission.

The ‘sin of the golden calf,’ however, occurred again, following the advent of the Messiah and the original apostles, the knowledge and way of embodiment being lost in many of the churches. Thus, “bishops” arose who did not know the way of embodiment and Light Transmission, and they served a Roman emperor and his worldly dominion, rather than serving God and the kingdom of heaven, fashioning an idol of dogmatic creeds and doctrines in place of the embodiment of the Light-presence (Christ) and Light-power (Holy Spirit). Therefore, another, second gospel arose, a degradation of the Eternal Gospel, Torah de-Beriyah standing in once again for Torah de-Atzilut.

This is the way of this world with all streams of Light Transmission, all true teachings of the Path to Enlightenment (Gnosis), the stream or revelation deteriorates, and is degraded, more or less, whenever the embodiment of the Truth and Light is removed, for the Continuum of Light Transmission is founded upon embodiment, made manifest through embodiment. This world is dominated by ignorance, darkness, by spiritual forces of ignorance, archonic and demonic, and there is a great downward and backward pull here, so that apart from embodiment and Divine Grace, the Holy Light is diminished, and, in effect, it becomes distorted, corrupted, and may even be consumed, extinguished.

In Adonai Yeshua Messiah, however, we have a sanctuary of grace that cannot be consumed or destroyed, and through Divine Grace and a play of continued emanation, and through the knowledge and way of embodiment being preserved here and there in secret, the play of embodiment of the Light-presence and Light-power continues, or what we may call a true ‘Gnostic Apostolic Succession.’ We witness this play in lineage, for a true and full sacred circle forms around embodiment, and is the extension of the emanation body of the holy tzaddik or apostle, and within and behind there is the body of glory and body of truth, and these, as one integral body of light, form the vehicle for the Continuum of Light Transmission.

Here we may say that the reception of the Holy Spirit, the actual experience of Light Transmission, is everything, for it through this experiential knowledge and understanding that we remember, or recognize and realize, our true divine and supernal nature, our true being as we are in the Light Continuum, Yahweh. As we recognize our divine and supernal nature, and generate a body of light, we perceive the Torah and Gospel no longer from the world, or from outside of the experience of revelation, but rather, we perceive it from the kingdom of heaven, or within the experience of revelation, Light Continuum. The Holy Torah and Gospel as known in the experience of the Light Continuum, or in the experience of the kingdom of heaven, is very different than the Torah and Gospel known only from name and from, or from the world. In truth there is no comparison, for one is knowledge in the enlightenment experience, and the other is but a shadow of that knowledge, corrupted by the unenlightened condition, ignorance.

As you might imagine, Torah de-Beriyah is a klippah, husk, of Torah de-Atzilut, and so what is taught as the “gospel” is very often a klippah of the Eternal Gospel – a shadow of the Gospel of Truth.

If we wish to gain a deeper insight into Torah de-Beriyah versus Torah de-Atzilut we need only consider our growing experience of consciousness beyond the body and the generation of the body of light. As we experience more and more a shift of the center of our consciousness into a subtle, spiritual body – a body of light, and experience our existence within inner, metaphysical dimensions, along with the experience of inner gradations of Light Transmission, our entire view of this life and world undergoes a radical transformation, and we know and understand the purpose of life here in a very different way, so much so that our entire orientation shifts, and with that shift our life and person is transformed. Truly, in great zeal and joy, we serve the kingdom of heaven first, having immeasurable passion for the Continuum of Light Transmission and the awakening, the salvation, of souls.

If I know where the Holy Master has come from, and where my own holy soul has come from, then I will know and understand the teachings of the Holy Master as they were intended, being blessed with the same wisdom embodied in him, the same Holy Shekinah.

Here I’m inclined to abide, waiting upon the Holy Spirit. Amen.

May we blessed and empowered to embody the Truth and Light revealed. Amen.

Peace be with you!
Tau Malachi

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One Torah

#17 Postby Elder Gideon » Fri Jul 15, 2011 1:01 pm

Shalom Tau Malachi:

Out of the ground the Lord God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. (Genesis 2:9)

I'm aware of an implication behind what you've explained so clearly of one Torah, manifest in gradations of restriction, from Atzilut to Beriyah. Just as Ain Sof Or, Infinite Light had to restrict itself to allow for its soul-sparks to individuate and actualize themselves, so the Torah de-Atzilut had to restrict itself as the Torah de-Beriyah to allow for collectives of generations to evolve and authenticate truly human beings. The restriction of both the Light and Torah, is the resistance of ignorance, karma. The Law of karma was, and still is necessary for the human condition to consciously receive Grace. In the Old Covenant, Torah de-Atzilut is concealed, revealed through Moses as Torah de-Beriyah. In the New Covenant, Torah de-Atzilut is finally revealed as Yeshua Messiah. "The law indeed was given through Moses; grace and truth came through Jesus Christ." (John 1:17)

This discussion very much deepens what St. Paul is radically citing in Romans 7-8, regarding the experiential contradiction between ourselves as we are in karma under the Law, and ourselves as we are free of karma in the sanctuary of the grace of Messiah. Essentially, the Law exposes our inadequacy in ourselves to save, let alone change ourselves. The Law, says Paul, activates sin; the more deeply I know the Law, the more precisely I see how unchanged I still am, how short I fall from integrity, holiness.

So I find it to be a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, with my mind I am a slave to the law of God, but with my flesh I am a slave to the law of sin.
(Romans 7:21-25)

This conundrum, from St. Paul's early Christian-Jewish apostate's perspective, posits that existence under the Law is virtually absurd, self-canceling, even self-negating: unable to save, let alone change our human condition, all the Law does, all that Torah de-Beriyah does, is expose the gap between ourselves as we're rooted in God and our experience of being karma, being flesh, at enmity with God. Paul even calls the Torah de-Beriyah, "the law of sin and death!" What will change, what will save, is another dimension concealed by Torah de-Beriyah all the while: Torah de-Atzilut.

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.
(Romans 8:1-6)

Torah de-Atzilut has been present, even pre-existent all the while, behind Torah de-Beriyah. When we consider Gnostic sources, we hear the Living Yeshua speak of this other Torah quite differently. From the Gospel of Mary, we see a radically different view of Torah de-Atzilut given by Messiah, hidden and present all the while within-beyond Torah de-Beriyah given by the 'lawgiver' Moses:

Peter said to him, Since you have explained everything to us, tell us also, what is the sin of the world?"

The Savior said, "There is no sin, but you create sin when you mingle as in adultery, which is called sin. That is why the Good came to be with you, to enter the essence of each nature, and to restore it to its root." He continued, "That is why you become sick and die, for you love what deceives you. Whoever understands should understand.

"Matter gave birth to a passion that has nothing like it and came from what is contrary to nature. Then there arises a disturbance in the whole body. That is why I said to you, 'Be of good courage,' and if you are discouraged, still take courage in the diverse forms of nature. Whoever has ears to hear should hear."

When the Blessed One said these things, he greeted all of them, saying, "Peace be with you. Receive my peace. Be careful that no one leads you astray with, 'Come over here!' or 'Go there!' The Human One is within you. Follow the Human One! Those who seek the Human One will find. Go then and preach the Gospel of [Supernal] Malkut. Do not follow any other words than these that I have commanded, and do not establish laws, as the lawgiver did, so that you will not be bound by them."

When he said this, he left. (translation by Barnstone and Meyer, 478-479, modified)


So the conclusion, as well as the beginning of this teaching from the Gospel of Mary encapsulates Torah de-Atzilut as pre-existing and absorbing Torah de-Beriyah; now that this pre-existent Torah de-Atzilut has been revealed, any movement back is regression to Torah de-Beriyah, forfeiting our freedom in Torah de-Atzilut. It is for this reason that the writer of the epistle to the Hebrews says, "For if that first covenant had been faultless, there would have been no need to look for a second one. [...] In speaking of ‘a new covenant’, he has made the first one obsolete. And what is obsolete and growing old will soon disappear." (Hebrews 8:7,13) The Light of Torah de-Atzilut is that stored up for the righteous in the First Day of Creation, revealed and dispensed to us by the Righteous One, Adonai Yeshua Messiah. This same pre-existent light of Atzilut is the root of Teshuvah, Repentance, fashioned from before the beginning of Creation. Six hundred and thirteen commandments of Torah de-Beriyah are rooted in Messiah's one commandment of his Torah de-Atzilut.

May all know we are Christ's disciples of the new and better Torah:
loving one for another as he has loved us.


Elder Gideon+

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The Primordial Spark as the Holy Torah and Gospel

#18 Postby sheryl » Sat Jul 16, 2011 12:57 pm

Greetings Tau Malachi and Elder Gideon!

Thank you for the insights and revelations you have gifted to us with this conversation.

As I took a second look, something new was heard when Tau Malachi said:

The masters of the tradition have taught that the inmost part of our soul is indwelt by God and Godhead, and is inseparable from God and Godhead, and that it is so holy that only God and Godhead can enter it, even the greatest among the angels of God cannot enter it. In this inmost part of our soul these secret Names of the Supreme are spoken by the Supreme – and we may say, hearing this essential, primordial, Word and Wisdom, the soul is liberated, liberated through hearing the Gospel of Truth (Amet).

The inmost part of our soul, however, is not a creature, but rather is pure emanation, a unique essence, a holy spark of Or Ain Sof, Light of the Infinite.

The Holy Spirit would have me share another open secret – that holy spark is composed of white and black fire, white brilliance and dark radiance, the very same “substance,” if you will, as the primordial Torah and Gospel.


With these words I heard that our innermost being, the primordial spark within us, being the same substance, is the primordial Torah and Gospel, the white and black fire, the white brilliance and dark radiance. And so the intent, will, purpose behind creation is the unfolding of the Primordial Torah and Gospel, the Torah yet to be revealed or unfolded.

This caused my mind to swirl, realizing that coming into being is en part this unfolding – the Holy Torah and Gospel unfolding within the realms of shades and shadows, within, in and through our bodies. Suddenly the Holy Torah was no longer something external, but something internal that is seeking to be revealed in and through each and every being of creation!


This teaching of Yeshua was seen in a whole new light:

17 “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.

Here, when speaking of fulfilling the law, Yeshua is not speaking of something external to himself, but of the Holy Torah and Gospel within himself, the unfolding of the Torah yet to be revealed, revealed in and through his Nefesh. And when he speaks of one jot and tittle, is he not speaking of the Primordial Spark as the Primordial Holy Torah and Gospel? Is he not speaking of our essence, at our core, and the intent of our coming into being? None if this will change until all is fulfilled.

Another insight arose when later in the discussion, Tau Malachi said:

Here we may speak an esoteric understanding of seventy (Ayn) interpretations of the Holy Torah – Ayn means “eye,” and this implies seeing, recognizing, and therefore knowing through experience; seventy faces of the Torah implies an actual realization of the wisdom of the Torah, the embodiment of the truth and light within it – and we may say, each embodiment will be unique, though sharing the same realization, the same essence and nature.


As I was reading this, I heard what perhaps is the essence of the arising of the Great Vision of Melchizedek: a seeing, recognizing and knowing of the Primordial Spark as a gazing outward into the realms of creation while the nefesh gazes inward and upward upon the primordial spark, within itself and within all creation.

Could this be what is meant in the Biblical Scriptures by knowing and being known? Can we say that the unfolding of the Holy Torah and Gospel within all creation is the same involution of which our tradition speaks, and the gazing back at the primordial spark or Holy Torah and Gospel at our essence, is the fruition, or the beginnings of fruition, of evolution?

Please correct or adjust any of the thoughts presented here and I apologize if I have taken this discussion on a detour, but wished to share what was arising, and offer my gratitude for this teaching.

May all beings gaze upon the Holy Torah and Gospel within themselves and all that is.

Shalom!

Sheryl

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Body of Grace

#19 Postby Elder Sarah » Sun Jul 17, 2011 9:03 am

Shabbat Shalom!

These teaching are truly a blessing and bring much illumination to the meaning of Torah. Thank you Tau Malachi and Elder Gideon for drawing them out!

As I have read through your initial post, Tau Malachi, on Torah De Atzilut and Torah De Beriyah the following arises,

In the “Anatomy of the Soul”, which is a commentary on Rabbi Nachman works, the author speaks of Torah as the body which is the interface between Creator and Creation. We know this body can arise on different levels, according to different gradations. Body can arise as a physical body, an astral body or a Spiritual body. The physical body would be a body distant from the Holy One, while the Astral body would be a gradation closer and a Spiritual Body closer still. If I am understanding clearly, Rabbi Nachman’s teachings go on to speak of the mitzvoth, or commandments, through which a body is prepared to receive the fullness of Grace. Could we say this body being created is Torah De Beriyah? The body in which Grace can flow would then be the body of Torah De Atziut? We speak of Atzilut as the Olam of nearness. If one is near unto the Holy One ones Body is arising in the image and likeness of the Holy One. This body would then be a Body of Pure Spirit.

We see an example of this in the coming into being of Cain and Abel and then Seth. Seth is said to be the Image and likeness of Adam. Hence an image who appears near unto Adam. In this way, Seth has come into being through grace, in a body of Spirit, while it appears Cain and Abel are children of the law, the saint and the sinner. It seems somehow Cain and Abel did need to come first as a way of preparation to receive the image and likeness of Seth.

I am hearing a play between arising from a Physical body, or karmic body, verses a Body of Emanation. It seems, because Torah De Atzilut cannot be received fully in the movement of creation coming into being, because of Tzimtzum, physicality has to come into being as a vehicle to eventually allow that reception. Though, arising from the physical seems only to buy time, because it is always Grace in which is going to allow the influx of the supernal. Paul says this quite beautifully in Corinthians, speaking of the Physical Body and the Spiritual Body and that the “Body of dust” must first come into being in order that the “Spiritual Body” might arise. In fact, what is spoken, is the physical body is like the seed that must be planted in order that the Spiritual Body will be birthed. In order that the Spiritual Body is birthed, the seed must be broken open.

This buying of time that the physical seems to produce is quite intriguing and somehow plays out in the three different races of humanity, the bestial, the faithful and the elect. The law and its commandments appear to buy time or create time for the bestial and faithful, while, somehow because of this creation of time, the elect can receive Grace, receiving the movement of Torah De Atzilut. It appears we have these three races within us as an individual and somehow the evolution through these expresses the evolution of Soul beings. Could we say this evolution is an evolution through Torah De Beriyah to the recognition of Torah De Atzilt, which is within a behind all that exist?

May All Who Can Receive be Birthed into a Body Of Grace!

Many Blessings and Shalom!
Sarah+

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Perceiving in the Body

#20 Postby Tau Malachi » Tue Aug 02, 2011 11:07 am

Greetings and blessings in the light of the Messiah!

We may say that there are three principle gradations of Torah de-Beriyah, corresponding with the Holy Torah perceived through the physical, astral and spiritual body, the perception in the spiritual body corresponding with the perception of the greater prophets and tzaddikim. Torah de-Atzilut corresponds with the perception of the Holy Torah in the supernal body, the full generation of the body of light, or “solar body of the resurrection.” This latter is the generation of the threefold body of Melchizedek, the body of truth, body of glory and body of emanation, the cessation, or transformation, of the karmic body and the vision of ignorance that transpires with the dawn of Supernal or Messianic Consciousness.

In Pistis Sophia, Hayyah Yeshua speaks of “three light vestures,” and this indicates the three gradations of light within and behind the material, the astral, spiritual and supernal light, and it also indicates the realization of the threefold body of Melchizedek, the body of enlightenment, Supernal or Messianic Consciousness. Thus, we know this knowledge was originally in the Christian stream of Light Transmission, and we may assume early apostles, such as St. Paul, were aware of these teachings on the deeper mysteries of the resurrection and ascension.

The masters of the tradition teach us that Ruach Elohim moving upon the surface of the primordial waters, the primordial void and chaos, is Ruach Ha-Messiah, the Spirit of the Messiah, and the Holy Light of the First Day is the Light of the Messiah. This Holy Light, and this Holy Spirit, is Torah de-Atzilut, which is the emanation of Torah de-Adam Kadmon, or Kedumah Torah, and contains the Kelulah Torah, the “yet to be unfolded Torah.” Understanding this Holy Light stored up for the righteous, the tzaddikim, as Torah de-Atzilut, the Light of the Messiah, the darkness of the First Day corresponds with Torah de-Beriyah, the potential of the Holy Torah of restricted gradations, all those grades through which the matrix of creation and this great cosmic cycle come into being.

How do we know that Ruach Elohim corresponds with Ruach Ha-Messiah? According to the navim, the seers or prophets, the judgment, Elohim, is placed into the hand of the Messiah, all power of judgment being given to Adonai Messiah. The First Day, however, corresponds with Hesed-Mercy, and we may gain insight into the judgment of the Messiah, which is mercy, through the teaching concerning the judgment given by Messiah Yeshua in the Gospel of St. John. Essentially Adonai Yeshua teaches that the Messiah is not sent into the world to judge the world, but rather for the sake of salvation, or enlightenment and liberation. Nevertheless, however, there is a judgment, and it is this, that the Holy Light has come into the world and those who desire the Holy Light and seek the Holy Light will open to it and enter it, but those who desire darkness and cleave to the darkness will not open to the Holy Light or enter into it, but they will reject the Holy Light and flee from it.

This judgment, of course, is the bondage of souls to the gilgulim, potentially endless rounds of transmigration through worlds of material existence, and the heavens and hells associated with them, and all manner of in-betweens, driven by unconscious compulsions in ignorance, darkness, and the play of self-cherishing, desire and fear – knowledge of good and evil. During their lives, in ignorance or darkness, souls cling to the world and things of the world, the material, and they cling to name and form, and personal history, and relatively few seek and find the Holy Light, so as to recognize and realize the Holy Light, and reintegrate with the Holy Light. Thus, in effect, many lives are lived apart from the Holy Light, in darkness, ignorance, and when souls pass through the gate of death into the afterlife they are not able to recognize and realize the Holy Light, and so are not able to reintegrate with the Light Continuum. In effect, they flee from the Holy Light, running in the play of self-grasping, desire and fear to lesser “lights” of the spiritual, astral and material – they are driven, and run, to another incarnation in the ignorance, the bondage to the dominion of the klippot, the dominion of demiurge and archons.

The law, or Torah de-Beriyah, educates souls regarding this, giving the knowledge of good and evil (Da’at Beriyah), and the awareness of sin, but it does not bring about the salvation of souls, or the liberation of souls from bondage to the law and play of the gilgulim; regardless of how lofty the spiritual realization of souls may be under the law, still souls remain in bondage to the law and gilgulim. This we see with the story of Elijah beheading hundreds of priests of baal, then returning in another life as Yohanan the Baptist and experiencing beheading. If such a lofty and holy soul remains culpable under the law until the coming of the Messiah, then so do all souls remain in their bondage until the Light of the Messiah shines in the world.

As we know and understand, this Holy Light shines from the Risen Messiah in the resurrection, and it is in the resurrection that Torah de-Atzilut is revealed for all who have eyes to see, and hears to hear; and we may say that Hayyah Yeshua, the Risen Messiah (Gadol Seth), is Torah de-Atzilut, embodying the Eternal Gospel.

The virtue of Torah de-Beriyah, or the knowledge of good and evil, and the awareness of sin, is that it awakens the soul to the to the reality of its plight, its bondage to ignorance, and all of the sorrow and suffering that is caused by the ignorance, and on account of this knowledge, this awareness, souls begin to seek the good and to cultivate the good, and begin to turn away from and shun evil, and so they seek their salvation, yearning for their enlightenment and liberation. It is this that invokes the coming of the Messiah, and that creates the conditions in which the Messiah can be recognized and received, the desire to receive salvation invoking the desire to give salvation, the knowledge of bondage generating a desire for freedom. Likewise, Torah de-Beriyah is what creates the environment and experience through which souls develop and evolve – all of the various realities of the unenlightened condition, Torah de-Atzilut being the knowledge, understanding and wisdom of all realities in the enlightenment experience.

In this way Torah de-Beriyah serves to facilitate the eventual revelation of Torah de-Atzilut, opening the way and preparing the way for the coming of the Messiah, the Anointed One who enlightens and liberates.

Now our soul, our being, spans many dimensions, material, astral, spiritual and supernal, and therefore, we have a subtle body that spans these dimensions, or rather, in effect, we have a manifestation of the subtle body in these dimension, various bodies corresponding with the various dimensions, Olamot. These must be generated in full, and brought into alignment and harmony, so that we become a clear channel of the Supernal Light, the Holy Light of the Messiah, and a vehicle of the Shekinah of the Messiah, this Light-presence and Light-power. If and when we enact a commandment with the body, and we do so with joy and awareness, and inwardly cleave to the Holy One and Shekinah, then we draw the inner aspects of our soul into this life, and we align and harmonize the various manifestations of our subtle body, generating the body of light at higher gradations. In this way there is a cultivation of the image and likeness of Yahweh Elohim in us, which is the Messiah, the Human Being of Light. In so doing, we acquire, receive, higher gradations of Habad, the wisdom, understanding and knowledge of the Holy Torah, and we create the conditions necessary for the action of Divine Grace and reception of Torah de-Atzilut, the Eternal Gospel.

The completion and perfection of this great work, this conscious evolution, however, is not brought about by our own efforts alone, for by our own efforts we cannot complete and perfect our self-realization in the Messiah, but rather, it is Divine Grace, the Holy Light and Spirit, that accomplishes this great work, we enacting an active and dynamic surrender, co-laboring with the Mother Spirit giving birth to the Messiah in us.

Now, in the Messiah, in the sanctuary of grace, the commandments we follow are the spiritual knowledge, understanding and wisdom of the Ten Commandments, not as a religious dogma, but according to their spiritual essence, which is the love of Yahweh, the love of the Messiah. If I have the love of Yahweh, then I will place no other god before the Holy One, and likewise I will not fashion an idol and worship an idol in place of the Holy One, who is Spirit and Truth, nor will I make wrongful use of the Name of the Holy One, the spiritual powers the Holy One has given. If I have the love of Yahweh, no one will need to tell me to remember and keep the Shabbat holy, for how would I forget, or not take up with great passion and zeal, a Holy Day of Communion with my Beloved is I am in love? The same may be said of all of the other Commandments – the love of Yahweh, the love of the Messiah, fulfills them all.

Here we may say that the Commandments are given as guidance until there is the generation of the Sacred Heart, love and compassion, but when there is love and compassion there is no longer need of the Commandments, for in the Sacred Heart, love and compassion, is the knowledge of the will of God, the True Light, and the natural and spontaneous enacting and fulfillment of it.

In this way we may understand that the law and grace pose no contradiction, but indeed, in grace, having the love of the Messiah, the law becomes obsolete – love becomes the single Holy Commandment, and it is this love through which we receive the revelation of Torah de-Atzilut, or rather we may say that this love is the embodiment of the Holy Light of Torah de-Atzilut.

There is much more that may be said concerning this, including knowledge of fundamental klippot that may obstruct the realization of Torah de-Atzilut and how to overcome them, knowledge of the essential “weapon of the Messiah” and so on, but for the moment I’m inclined to silence, having a desire to abide, waiting upon Ruach Ha-Kodesh.

May the Holy Light of the Messiah continue to shine brightly in this world so that all who desire it might receive it and be healed and delivered from their bondage. Amen.

Peace be with you!
Tau Malachi

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#21 Postby Phillip » Mon Aug 08, 2011 12:06 pm

Shalom +MalachI and Sarah+!

I can’t help but consider the Kabbalistic analysis of the Pronouns “This” and “These” in this context here, connected to this discussion of the commandments, the Law and the distinction between Torah de-Beriyah and Torah de-Atziluth.

Zohar and other Kabbalistic texts discuss a Kabbalistic teaching in connection to the pronoun “this” at length, claiming that "this" is a Cognomen for Malkut or Shekinah, implying a Unity, a wholeness, and that the pronoun “this” is used in several places in Torah to alludes to this teaching. It is portrayed in contrast to the pronoun “these” in that “these” is said to often refer to the worship of profane ‘gods and goddesses’ and that which fractures the children of Israel in sin.

In the Zohar, there are some points of contention about the perfect application of these pronouns in this way, in that the commandments and much of the law is referred to with the pronoun “these” but here the exact same point of distinction is made in Zohar as appears to be made here about the commandments, in that the commandments are a means by which the fractured consciousness is drawn into a unity, “these” are redeemed into “this” through the commandments, to paraphrase the teaching. It sounds like Torah de-Beriyah's purpose is a unification of the fractured shells, a reaching out to them, in a sense, through a "these" that unifies, rather than further fractures. The discussion here of Torah de-Atziluth in the single commandment of Love exemplifies this principle of “this“ as it is discussed in various Kabbalistic text, including this particular section of Zohar.

So I am hearing a very important teaching, strongly rooted in Kabbalistic tradition being unpacked in this entire dialogue on Torah de-Beriyah and Torah de-Atziluth. Thus, I have a sense of some possible connections in reference to this teaching that might draw forth, “knowledge of fundamental klippot that may obstruct the realization of Torah de-Atzilut and how to overcome them,” and I wonder if I might inquire further into these obstructions and how they are overcome and if these connections help open the way to this discussion. Does it connect to this distinction between a "these" that unify into a "this" and a "these" that draw into further fracturing and idol worship?

May the Lord be praised, his Liberation made known among all peoples!
Phillip

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Klippot of the Yesodot

#22 Postby Tau Malachi » Thu Sep 08, 2011 9:43 am

Greetings and blessings in the light of the Messiah!

Torah de-Atzilut corresponds with Adam Ha-Rishon, the Human One before the generation of Adam and Eve, and before their eating of the fruit of the Tree of Knowledge of Good and Evil, and the “fall,” or involution that occurs; hence, before the separation of male and female, and the arising of corporality, or physicality. The revelation of Torah de-Atzilut, or the Eternal Gospel, comes in the resurrection, through the Risen Messiah, after Adonai Yeshua divests himself of physicality, translating the material body into pure spirit, pure energy, pure light.

As we know and understand, Torah de-Atzilut is known through the opening and purification of the interior senses, and through the generation of a body of light – the development of consciousness beyond the body; essentially, we must divest ourselves of physicality to receive Torah de-Atzilut, corporality or physicality being a klippah, a “husk of darkness,” obstructing our awareness of the Torah of Pure Emanation.

Torah de-Beriyah corresponds with the Tree of Knowledge of Good and Evil, and Torah de-Atzilut corresponds with the Tree of Life – knowledge of the soul in the Realm of Perud (separation, “these”) and knowledge of the soul in the Realm of Yichud (unity, “this”), respectively.

In the unenlightened condition our physicality arises from impure yesodot, it is the arising of the five primordial elements of consciousness in impurity, in the ignorance, or the illusion of separation. Thus, we may speak of five fundamental klippot that distort and obstruct our reception of the Holy Torah and Gospel.

The yesodot are earth, water, air, fire and space, corresponding with the Great Name and the five Olamot-Universes, and the five realms are rooted in the yesodot, the mineral, vegetable, animal, human and spiritual realms.

The klippot of the yesodot are as follows:

Earth and the mineral realm correspond with depression, dullness, apathy, lethargy, inertia, laziness and all that might be associated with these; likewise, it corresponds with a person who always bemoans their fate and who is never satisfied with their portion.

Water and the vegetable realm correspond with unbridled passions and desires, the craving of all manner of pleasures and lusts, which leads to jealousy and envy, and to dishonesty and stealing.

Air and the animal realm correspond with unrighteous or evil speech, idle chatter, vain conversation, gossip, slander, falsehood, mockery and all harsh speech, as well as boasting.

Fire and the human realm correspond with pride and arrogance, or haughtiness, and also with anger and hatred, which leads to violence and murder.


The klippah of space and the spiritual realm corresponds with the root of all these klippot, ignorance, the delusion of lack, the illusion of separation, which arises as self-grasping and self-will; hence, the root of sitra ahara, the evil inclination, the desire to receive for self alone.

These klippot are the cause of the bondage of the soul to the gilgulim, and from them the physical body, or “karmic body,” arises. Thus, to divest our soul of physicality is to purify the elements of our consciousness from these klippot, allowing the primordial elements of consciousness to arise in their innate purity, hence the generation of a body of Supernal Light and the reintegration of our soul with the Light Continuum, Yahweh.

The divesting the soul of physicality is not as simple as the soul shedding the body at the time of death, for as we know, although death represents the opportunity for the full reintegration of the soul with the Light Continuum, as long as these klippot remain in consciousness and dominate the soul, the soul becomes bound up in the Midst, in the play of the heavens and hells, and all manner of in-betweens in the unenlightened condition, and eventually will pass once again into material, physical incarnation. Thus, in speaking of divesting our soul of physicality, this “divesting” must occur in life, so that it can occur at the time of our death, otherwise in the afterlife we continue in our bondage to the gilgulim under the law and do not know Torah de-Atzilut, or the Eternal Gospel, and how to be reintegrated with Supernal Malkut.

There is an open secret to be spoken, Torah de-Atzilut literally means the “Torah of Emanation,” and the knowledge of Torah de-Atzilut is the recognition of all realities of our experience as a radiant or magical display of mind, consciousness or soul, dream-like; hence all reality as an emanation of the mind, consciousness or soul. Essentially, it is the recognition of the Ain Nature of all that appears, the no-thingness, the emptiness, the voidness from which all arises, in which all abides, and into which all dissolves, the Wisdom of Clear Light. In this recognition, free from self-grasping, attachment and aversion, whether in the body or out of the body, in form or in formlessness, there is no difference – all is pure emanation inseparable from its source, the Divine Mind, or God, the True Light.

In this, perhaps, we acquire some insight into the spiritual realization corresponding with Torah de-Atzilut.

Now Yeshua Messiah, the Son of the Human One, who descends from heaven, and so ascends into heaven, is the pure emanation of Supernal Malkut (Kingdom), the arising of the yesodot in their innate purity, and so it is said that he is “born of a virgin” and is “without sin,” without klippot – he is the Perfect Tzaddik. Yet, he takes on corporality, physicality, becoming fully human, and he enters into the klippot of the yesodot in order to shatter the klippot and free souls from them. Taking on physicality and entering into the klippot of the yesodot, the darkness and chaos of matter, he is not overcome by them, and does not become bound up in them, but rather he abides in the holy remembrance of the Divine I Am, the essence of Eheieh, the Supernal Crown in him. Thus, as a pure emanation, the Son of God, he takes upon himself the sins of the world and redeems the world, entering into the klippot of the yesodot, taking up physicality, he purifies these yesodot, divesting himself of physicality – through the cross he purifies us of these klippot and redeems us from sin, and having faith in Adonai Yeshua as the Messiah, and in his death and resurrection, and cleaving to him, through the grace of Hayyah Yeshua, the Risen Messiah, we are purified of these klippot and our sins are forgiven, our negative karma is erased.

This power of purification and forgiveness, and our sanctification, is in the Blessed Name of Yeshua, which is composed of five holy letters representing the five primordial elements of consciousness purified and consecrated, hence the Shekinah of the Messiah, the Shekinah of the Perfect Tzaddik.

Torah de-Beriyah, or the law, educated souls concerning good and evil, and righteousness and sin, and it granted spiritual discernment, the ability to chose good over evil, righteousness over sin, and so it instructed souls in the generation of merit and served to facilitate the development and evolution of souls from material, bestial humankind, to psychic, faithful humankind, and eventually gave rise to spiritual humanity; but with this knowledge came the magnification of sin and greater bondage to sin, and there was no true salvation under the law – only through the coming of the Messiah, the Perfect Tzaddik, were the klippot of the yesodot purified and full deliverance from bondage to sin and death accomplished. Through the law, though, came the generation of a spiritual humanity able to recognize and receive the Messiah – true children of Israel, born not of the flesh, but of the Spirit, and therefore able to receive Ruach Ha-Kodesh in full, the Supernal Influx in full. In this Torah de-Beriyah, or the law, is good, and in the coming of the Messiah it is fulfilled – the law and the prophets being fulfilled in Messiah Yeshua.

Through the crucifixion, divesting himself of the physicality, Adonai Yeshua purified his disciples, and they were divested of physicality in him, uplifted in the resurrection and ascension with him, and receiving Hayyah Yeshua, the Risen Messiah, they received the Torah of Pure Emanation, the Eternal Gospel, receiving the Supernal Influx through the laying on of hands, radiant holy breath and mystic word – Light Transmission. Through this his disciples became like him, messengers of the kingdom of heaven, perfect tzaddikim or holy apostles, who, although in this world, were no longer of this world, but were of the kingdom of heaven, Supernal Malkut – a new humanity, divine and supernal in the Messiah.

Our purification, our forgiveness, our sanctification, is in Messiah Yeshua, the Lamb of God, and through faith and cleaving we receive Ruach Ha-Kodesh, who accomplishes this mystery of salvation, or enlightenment and liberation in us. If we have faith, and if we cleave, we will enact an active and dynamic surrender, co-operating with Divine Grace for our salvation, and laboring for the salvation of all living spirits and souls. Thus, naturally, we will seek out a living tzaddik, and in the Blessed Name we will attach ourselves to them, seeking to receive teachings and initiation, and we will take up the spiritual work of our Tzaddik in the Messiah, giving charity to the tzaddik and community, and we will confess and repent, taking up the Life Divine in full.

Through baptism, chrism and wedding feast, we are purified of these klippot of the yesodot, and so the way of opened for the reception of the laying on of hands, radiant holy breath and mystic word – what is begun in this initiation comes to fruition through our reception of three gradations of Light Transmission, the experience of the Glory, the Holy Light and the Essence of Light. Through the recognition and realization of the Essence of Light, the Clear Light Nature (or Ain Nature), the purification of the yesodot is complete, and even if in the body, we are divested of the physical, or rather we abide as pure emanation in Adonai Yeshua Messiah.

Our experiences of Light Transmission are spiritual empowerments for this recognition and realization, but full realization comes through deep prayer and meditation, and through our living according to the Truth and Light revealed in our experience – embodiment of the Shekinah of the Messiah. In the deepest states of prayer and meditation, hitbodedut, the soul is divested of physicality, and yet, all in a mystery, although there is an experience of consciousness beyond the body, at the same time there is an influx of greater consciousness into the body – the fruition of the Light Transmission.

If we have faith, and if we cleave, we will pray, and through prayer we will divest ourselves of physicality, and so look and see, and listen and hear, in the Light Continuum, and acquire the Habad of the Eternal Gospel (Gnosis of the Risen Messiah).

What is the essence of hitbodedut, secluded prayer, or self-isolation? There is no thought of the body, and no desire for anything of this world, but there is one single thought and desire, the passionate desire for union with Yahweh, full reintegration with the Light Continuum – in that instant thought and desire cease, Pure Radiant Awareness dawns, our innate union with the Holy One is recognized, remembered. Abiding in this Holy Awareness the full Supernal Influx transpires, and Supernal or Messianic Consciousness dawns.

Even a momentary “glimpse” of this will transform us and illuminate us, and even though we may labor in faith, with only glimpses along the way, through the good grace of Hayyah Yeshua the realization of our soul in Supernal Malkut is assured – the Supernal Light and Spirit is working within and behind all that transpires to bring about the realization of our soul, our salvation.

There is much more to be said regarding the esoteric mysteries of “these” and “this” in the Christian Kabbalah, but for the moment this seems to be enough, and I’m inclined to pause, waiting upon the Spirit of Yahweh.

May all living spirits and souls be uplifted in Hayyah Yeshua. Amen.


Peace be with you!
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Tikkune of Yesod

#23 Postby Elder Gideon » Thu Sep 08, 2011 6:09 pm

Shalom!

Israel saw Joseph's sons and he said, 'Who are these?'
(Genesis 48:8 )

I deeply appreciate your question, Brother Phillip, and for this extension in response, Tau Malachi, for this context of Torah de-Beriyah, being the plane of time, becoming, growing, and trial and error from an education through suffering, is all summed in these. Who are these? Rabbis say everyone and everything linked in any way to the Other Side, souls under the Torah de-Beriyah, the Tree of the Knowledge of Good and Evil. Israel blesses these even though from them the monarchy and holy land will be divided; through these, the Other Side will bring down the Temple and the Covenant. Israel blesses these because apart from these, Torah de-Atzilut, the Tree of Life, Messiah, will not be manifest.

Joseph's sons are born from an Egyptian wife, having no Shekinah consort. Because of this breach, Yesod cannot reach to Malkut, neither can Malkut reach and be fufilled, leaving Yesod unfulfilled as well. The Covenant of Patriarchs and Matriarchs breaks here, to be inaugurated by Moses in another cycle of the Covenant of Prophets, to whom Torah de-Atzilut appeared in the burning bush.

Am I hearing that Torah de-Atzilut inaugurated the Covenant of Patriarchs and Matriarchs in the appearance to Abram and Sarai of the Priest-King of Righteousness, Melchizedek? Am I also hearing that Torah de-Atzilut inaugurated the Prophetic Succession in the appearance to Moses at the burning bush? When we consider Moses' reaching to Joshua, Elijah's reaching to Elisha, and Yohanan's reaching to Yeshua, the healing of Yesod appears to be the primary tikkune of the Prophetic Succession, manifesting the Perfect Tzaddik: Torah de-Atzilut.

If this purification and tikkune of an impaired Yesod represented by the labor of the Prophetic Succession maybe contemplated as Torah de-Beriyah, then the Gnostic school authoring the Testimony of Truth have even more insight, calling Yohanon the "Archon of the womb." How is the labor of the prophetic succession integrally contemplated as the tikkune of Joseph's breach, of Yesod? How is this tikkune the process of Torah de-Beriyah? How is it generating the conditions for the manifestation of Torah de-Atzilut?


Gratefully,

Elder Gideon+

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Generation of the Perfect Tzaddik through the Navim

#24 Postby Tau Malachi » Mon Sep 12, 2011 10:37 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, dear brother, all revelations begin with Torah de-Atzilut, but until the appearance of Hayyah Yeshua, always it was Torah de-Beriyah that was received, Torah de-Atzilut being concealed, or obscured.

There is more to be said of this saying, “Who are these,” for it also occurs in Isaiah 60:8, and in Hebrew this saying is “Mi Eileh,” which are the same letters that spell the Name of God, Elohim. Thus, mekubalim commenting on this verse from Isaiah interpret “these” as the seven Sefirot of Construction, corresponding with Elohim, and here we may point out that Torah de-Beriyah corresponds with Elohim, Torah de-Atzilut corresponding with Yahweh.

In terms of the sons of Joseph, who are born of an Egyptian woman, and not a true Shekinah consort, or true matriarch, although Joseph guards the sign of the covenant, his union with his wife is impure, incomplete, and therefore is corrupted by influences of the Other Side, giving sustenance to the klippot. Jacob is aware of this impurity, and having sight into the future, he is aware of what will transpire in the lines of these two young men, how in the future their descendents will cause a division and shattering of the Community of Israel. Yet, at the same time, he sees that these will be integral to the eventual coming of the Messiah – it is on account of this that he blesses Joseph’s sons, though he reverses the order of the blessings, and speaks only one blessing upon each son, and then speaks many blessings upon Joseph.

It is very interesting, for the lack of a true Shekinah consort was the result of a division and conflict among the Children of Israel, or Community of Israel, for Joseph’s brothers sold him into slavery in Egypt, and so later he married an Egyptian woman, having no means to find a true Shekinah consort, or matriarch. Thus, these children of Joseph are born from this conflict, and they are an expression of the karmic continuum that was set into motion, which leads to the eventual shattering of Malkut ha-Israel, and to the two exiles of the children of Israel.

This conflict between siblings, however, reaches back to the conflict between Cain and Abel, and it continues to play out between the sons of Sarah and Hagar, Isaac and Ishmael, and between Jacob and Esau, all in a process of the generation of the Community of Israel, or the generation of a true spiritual humanity who might receive Torah de-Atzilut, the Eternal Gospel; hence, a spiritual humanity who might receive the Messiah, the One Anointed with the Supernal Light.

Through Jacob, or Israel, twelve tribes come into being, Community of Israel, but through Joseph, on account of the conflict with his brothers, the Community of Israel becomes bound up in Egypt, and in Egypt the Community of Israel becomes bound up with a mixed multitude, and when the deliverance of the children of Israel comes to pass, the mixed multitude is attached to the Community of Israel. Thus, the Community of Israel is imperfect, incomplete, and is corrupted, and as we know this corruption continues as Israel becomes an earthly kingdom, with earthly kings, and with earthly temples and earthly priests – corrupted by a focus on corporality or physicality, and material wealth, power and dominion. In the midst of this, again and again, the children of Israel turn to idols, and to false gods and goddesses, and worship them, drawn to archons and demons for the satisfaction of the desires of the flesh, corporality, and desire of the world, the material or physical dimension. The Other Side, the dominion of the klippot, is fed and sustained by this, rather than the kingdom of heaven and the holy angels of God.

Now it is in the midst of this struggle for the generation of the Community of Israel, a true emanation of Malkut in the world, that the succession of navim, the seers or prophets arises, and it is they who know and follow, and who teach, the spiritual essence of Torah de-Beriyah, the Holy Kabbalah, and gazing into the depths of Torah de-Beriyah they are able to glimpse Torah de-Atzilut. Thus, the prophets behold and prophesy the coming of the Messiah, the end of earthly temples and earthly kingdoms, the revelation of the true kingdom of heaven, Supernal Malkut. It is through the succession of the Baal Shem, the Master of the Name, and the assemblies of the true prophets, and the faithful who follow them, that a spiritual humanity is preserved and cultivated, and engendered, which is the invocation and reception of the Messiah – the generation of the Perfect Tzaddik.

Through the full generation of the Perfect Tzaddik (Yesod) and Community of Israel (Malkut) the advent of Adonai Messiah comes to pass in the world, the “kingdom of heaven has come near”; but this advent of the Messiah is not isolate to the Perfect Tzaddik, but rather requires the Holy Tzaddik and the assembly, community of disciples, a true manifestation of the Community of Israel – hence, it is through a matrix of souls of higher grades, spiritual human beings, that the Soul of the Messiah and Supernal Malkut becomes embodied, Torah de-Atzilut, or the Eternal Gospel, being revealed.

The law and the prophets are fulfilled in “this,” and Yohanan the Baptist is the last Baal Shem under the Old Covenant, the covenant that was rooted in the flesh, or focused upon physicality or materiality; hence, indeed, he is the end of the “archon of the womb” (physicality), and with Adonai Yeshua he sheds and offers up his physicality for the sake of the kingdom of heaven and glorification of God, or for the revelation of Torah de-Atzilut. The spiritual labor of generations of prophets comes to its fruition in him, and yet more in the one who succeeds him, Yeshua Messiah, in whom a new covenant is sealed, and a new succession is established, a succession of perfect tzaddikim, holy apostles, and the generation of a divine and supernal humanity.

“This” true Community of Israel is not founded upon the physical womb and physical birth, or upon the flesh, but it is founded upon the Spirit and a spiritual rebirth through living water, fire and Spirit – souls of the true Community of Israel are reborn from above, and God is their Mother, and their Father, they are sons and daughters of the True Light.

Therefore it is written:

“He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave the power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God” (John 1:10-13).

Thus, it is no longer from among Jewish people alone that the Community of Israel is formed, and in truth it never was, but rather it is through a true spiritual humanity from among all nations and peoples, those sanctified by the Blood of the Lamb, reborn of the Holy Spirit, the Holy Light, from above, who though in this world are not of this world, but are of the Pleroma of Light, Supernal Malkut. Thus, Malkut is called the “Community of Israel,” or the “Community of the Spiritual Elect,” those chosen and ordained by El Elyon, those ripe for the harvest of souls, the Great Exodus, or Great Ascension.

This generation of a true humanity, a spiritual humanity, comes into being through the development and evolution of souls in the human life-wave, and the awakening of the Fiery Intelligence that is within humankind, and through this development and evolution, and this awakening of the Fiery Intelligence, there is the generation of greater subtle bodies, or a greater energetic being – the body of light that is able to receive the Habad of Torah de-Atzilut, the Eternal Gospel. The material form of humankind is, in truth, for the evolution of the soul and awakening of the Fiery Intelligence in the soul, and for the generation of the body of light and transcendence of physical, or material incarnation. In other words, the present state of humankind is a transitional state of being in between the bestial and the spiritual, the divine; in the person of Adonai Yeshua we behold the perfection of humanity, the embodiment of the Divine, our destiny.

When Hayyah Yeshua appears we behold the fulfillment of the dreams and visions of the prophets, and we may say that we behold the fruit of their long labor in a conscious evolution, and in him we see and hear, and know, the Great Vision that inspired them – in something more than a dream or vision God, the True Light, has revealed and given Godself to us so that we may be and become who and what we are in God, divine and supernal beings.

Now, until the coming of the Messiah in Adonai Yeshua all tzaddikim were imperfect, and likewise, the Community of Israel was imperfect, incomplete, and corrupted with the mixed multitude, klippot, but in Yeshua Messiah all were made perfect and all were uplifted, of the past and of the future. The perfection of all holy tzaddikim is in the Messiah, and so also the perfection of the Community of Israel, and tzaddik and community are the manifestation of the kingdom of heaven on earth, Supernal Malkut. Thus, becoming attached to a living tzaddik in the Blessed Name, and abiding in community, sacred circle, we experience Light Transmission and receive the Holy Spirit – we are reborn from above, from within, free from the dominion of the klippot, free from the bondage to sin and death. Through Divine Grace, in this way, we abide in the Great Natural Perfection – the truth of the Torah of Pure Emanation (Atzilut).

There is something more to be said of “this,” understanding the tikkune of “these” in Hayyah Yeshua, the Risen Messiah.

In Hebrew, “this” is indeed ZOT (Zain-Alef-Tau), but it is also ZeH (Zain-He).

The two ways of saying “this” are very revealing, especially if we know and understand that the single weapon of the Messiah, which is called a “sword” (zain), is prayer. It is through prayer that Yeshua Messiah accomplishes all mysteries and all wonders – it is through prayer that he uplifts and redeems the world, or rather all living spirits and souls, and so it is through the prayers of living tzaddikim and sacred circles that living spirits and souls continue to be uplifted.

Here we may say, the perfection of a Perfect Tzaddik is perfection in prayer – the Perfect Tzaddik has the full knowledge and power of prayer, which is to say that the Perfect Tzaddik is able to search out and discover the Ratzon of El Elyon in all things, in general, in specific and in detail, and therefore is able to pray accordingly. Likewise, having knowledge of the Ratzon of El Elyon, and having zeal for Ratzon of El Elyon, that Holy Ratzon becomes their own, their very being, their thoughts, speech and actions flow from this Holy Ratzon, this will or desire of the Supreme. Thus, what the Perfect Tzaddik prays is the Ratzon of El Elyon, and is the Living Word and Wisdom of Yahweh Elohim; their every thought, word and gesture is prayer, and their prayer is the Word of God, and therefore whatever they pray comes to pass as they intend, as the Holy One intends.

On account of this the prayers of the Perfect Tzaddik, the Messiah, are able to invoke the full Supernal Influx down through the seven Sefirot of Construction, and so manifest Malkut, the Holy Shekinah, in her full glory and power (ZeH); and through their prayers all spiritual forces move according to what is thought and spoken, and they are able to weave energy-intelligences, or spiritual forces, according to their intention, which is the Divine Intention, thus shifting the manifestation of Malkut, the Holy Shekinah, from Judgment to Mercy and Compassion (ZOT).

Here we have a hint of Malkut as “this,” though much more may be said of the mystery – for the moment however this seems to be enough.

In closing, in contemplation of ZOT and of the “single weapon of the Messiah,” I’m inclined to quote three verses from the Book of Revelation:

“I am the Alef and the Tau,” says Yahweh Elohim, who is and who was, and who is to come, Shaddai” (1:8).

“It is done! I am the Alef and the Tau, the beginning and the end” (21:6).

“I am the Alef and the Tau, the first and the last, the beginning and the end" (22:13).

As we consider these verses, let us remember that the tongue of Hayyah Yeshua speaking Revelation is a “sharp, two-edged sword,” (zain).

May we be blessed to hear the Living Word, and yet more, may be empowered to be doers of the Living Word. Amen.

Peace be with you!
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Prayer uniting the beginning and the end?

#25 Postby sheryl » Mon Sep 12, 2011 1:41 pm

My dear brothers and sisters -

Thank you for this dialog. I have enjoyed much its illuminations.

Something came to mind while reading Tau Malachi's recent post - or rather several things came to mind! And I would be grateful for correction, adjustment, clarity and/or further expanding on these thoughts.

Tau said:

In Hebrew, “this” is indeed ZOT (Zain-Alef-Tau), but it is also ZeH (Zain-He).

The two ways of saying “this” are very revealing, especially if we know and understand that the single weapon of the Messiah, which is called a “sword” (zain), is prayer. It is through prayer that Yeshua Messiah accomplishes all mysteries and all wonders – it is through prayer that he uplifts and redeems the world, or rather all living spirits and souls, and so it is through the prayers of living tzaddikim and sacred circles that living spirits and souls continue to be uplifted.


and

In closing, in contemplation of ZOT and of the “single weapon of the Messiah,” I’m inclined to quote three verses from the Book of Revelation:

“I am the Alef and the Tau,” says Yahweh Elohim, who is and who was, and who is to come, Shaddai” (1:8).

“It is done! I am the Alef and the Tau, the beginning and the end” (21:6).

“I am the Alef and the Tau, the first and the last, the beginning and the end" (22:13).

As we consider these verses, let us remember that the tongue of Hayyah Yeshua speaking Revelation is a “sharp, two-edged sword,” (zain).



In reading this, it came to mind that prayer is the weapon that unites the beginning with the end. We have heard that the end or liberation of all sparks has already occurred, and now we labor to realize what already is, but this time I am seeing something new - prayer [perhaps we can call prayer 'this'?] is what weaves the beginning with the end, bringing the two together in unity. This weaving together of a beginning and an end is the Great Work within time and space.

In contemplation, this gave a rise to a deeper understanding of time. Can we say that time came into existence when Ratzon or Desire/Will was shattered? The shattering of Ratzon created a beginning and an end, with a desire arising from the beginning for the end? Or in speaking of Pistis Sophia, when she desired the Light and sought for it in the depths? Can we say that shattered Ratzon, or the true desire for the end rooted in all creation, arising in darkness or ignorance, moved creation into the illusion of time, and here we weave together, heal and integrate, in one sense, the end with the beginning through the labor of the prayer? Redirecting our desire for the end, which moved us into the illusion of separation, back towards the beginning?

It also came to mind in contemplation something that was taught in the thread on the cleansing of the temple:

As we have said, the Keter-Hokmah-Binah of Adam Kadmon do not fracture or shatter, but it is Da’at of Adam Kadmon that fractures, and it is the Sefirot of Construction of Adam Kadmon that shatter. Indeed, for Keter of Adam Kadmon is inseparable from Or Ain Sof, and Hokmah and Binah are inseparable from Keter. Thus, although not actual in Adam Kadmon before the great influx and shiverat ha-kelim, the divine potential for redemption, or for teshuvah and tikkune, is in Keter-Hokmah-Binah of Adam Kadmon, and it is from Keter-Hokmah-Binah of Adam Kadmon, or rather from the Mochin (Hokmah-Binah) and Crown (Keter) of Adam Kadmon, that the Soul of the Messiah is drawn. All is contained in Keter, and therefore the true essence, ruhaniyot, and influx, shefa, of all of the Primordial Sefirot is in the Soul of the Messiah, and we may say that the Soul of Adam Kadmon is the Soul of the Messiah, the Messiah representing the awakening, the actualization and realization, of the Soul of Adam Kadmon, the Primordial Human Being.


I am wondering if these two teachings have a connection, and if so, if you are able to elaborate on them?


With much gratitude,

Sheryl

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The Play of Ratzon, and prayers of the Messiah

#26 Postby Tau Malachi » Mon Sep 12, 2011 4:01 pm

Greetings and blessings in the light of the Messiah!

Ratzon is a cognomen of Keter, and therefore if Keter of Adam Kadmon and Atzilut does not shatter, then Ratzon does not shatter – the Divine Intention (Ratzon) remains the same from beginning to end, though indeed, the interaction and interrelationship of God with creatures and creation changes, all depending upon the choices that living spirits and souls make. These changes in interaction and interrelationship are for the fulfillment of the original Divine Intention, which does not change, and that ultimately, one way or the other, will be fulfilled.

There is, however, a concealing of Ratzon, and this concealing occurs with the arising of the ignorance, the illusion of separation, and therefore there is a need for the revelation of Ratzon, hence the revelation of the Holy Torah and Gospel. The revelation we receive, as we know and understand from earlier portions of our discussion, is restricted, or measured, more or less, so that, while we have knowledge of Ratzon to the extent that Ratzon is revealed to us, the infinite knowledge of Ratzon in the Holy One is concealed from us, transcendent.

What is revealed and made known to us of Ratzon corresponds with Da’at, and what is concealed and hidden from us of Ratzon corresponds with Keter, the “concealed of the concealed.”

Now, in terms of the revealed Ratzon, corresponding with Da’at, in a certain respect we can speak of Ratzon fractured, or shattered, when Ratzon is revealed, but we turn away from it, and go against it, and enter into sin, error; relatively, in this way the manifestation of Ratzon with us, and in this world, becomes fractured or shattered, and so in need of tikkune, rectification, through teshuvah, repentance – or reintegration. In this way we may speak of a shattering of Ratzon with us, though not of Ratzon as it is in El Elyon, the Supreme.

In a similar way, and deeply connected with this truth, we may speak of Ratzon corresponding with Da’at as fracturing or shattering through the five Olamot, though not Ratzon corresponding to Keter of Adam Kadmon and Atzilut – Ratzon as it is in Ain Sof is untouched by the shiverat ha-kelim, but it is within and behind the shiverat ha-kelim, the shattering of vessels serving to bring about the Ratzon of El Elyon, the Supreme.

The shiverat ha-kelim does, indeed, lead to the arising of space-time in the spiritual, astral and material universes, the supernal and primordial universes being the eternal realm beyond space-time. The interaction and interconnection between timeless-eternity and time-eternity, and between being and becoming, is a very deep mystery, but we can say that these apparent two are inseparable from one another, and that this inseparability is realized and revealed in Hayyah Yeshua, the Risen Messiah.

In essence, the Pleroma of Light, the eternal realm, is revealed and made manifest in Hayyah Yeshua, the Risen Messiah – in that this has transpired, the Holy Light of the Risen Messiah rays out throughout all time, and is within every instant of space-time, past, present and future, and in the Risen Messiah all is uplifted into the eternal realm, and is being uplifted; hence, the fulfillment of the Ratzon of El Elyon.

Yes, indeed, if we pray with full kavvanah and devekut, entering into the depths of prayer, divesting ourselves of physicality, we weave together the beginning and the end, and in perfect devekut, unification, our prayers are no longer of space-time, but are of the eternal realm; as such, our prayers reach to the beginning, and to the end, an in the moment of such a prayer, in that instant, the beginning and the end are in that moment, that instant, just as in the appearance of Hayyah Yeshua and his prayer over his disciples as he ordains them to be holy apostles, emanations of the Perfect Tzaddik.

The “beginning” is the original Divine Intention, and the “end” is the fulfillment of that Holy Intention – in its fulfillment, so does everything in between the beginning and the end become the expression of this Divine Intention, that, or if not the expression of this Holy Intention, in the end it does not exist and therefore vanishes, passing into oblivion.

If we consider these three verses there is much that may be gleaned.

First, all three contain the saying, “I am the Alef and the Tau,” which implies the Living Word and Wisdom, and implies all of the Divine Powers represented by the Holy Letters, the combinations and configurations of which from the matrix of creation and all that is in it. There is something to be said of this, something deeply connected with prayer. The combinations and configurations that form Torah de-Beriyah are one thing, but those that form Torah de-Atzilut are another – Torah de-Atzilut is composed of a different combination and configurations of Holy Letters, thus revealing a very different Holy Torah. Joined to this, it must also be understood that, in effect, with the shiverat ha-kelim, and through ignorance and sin, the configuration and combinations of Holy Letters becomes altered, or jumbled as it were, and different from the original Divine Intention. Therefore there is a need for a correction, a restoration to the Ratzon of El Elyon, the Supreme.

This revelation of new configurations and combinations of Holy Letters corresponding to Torah de-Atzilut, and the correction of confused configurations and combinations, comes into being through the prayers of the Messiah, and through our prayers in the Blessed Name of Yeshua Messiah. This configuring and combining Holy Letters in new ways, according to the Ratzon of El Elyon/Eheieh, is the secret mystery of the Messiah creating a new heaven and earth, and a new humanity, all the expression of Supernal Ratzon and Supernal Malkut.

This is the secret mystery of ZOT in the Messiah, whose prayers reveal the Eternal Gospel and generate a new creation, or rather, fulfill Supernal Ratzon within creation.

There is something more to be said. Until the coming of the Messiah and the speaking of his “prayers,” the seven Sefirot of Construction, and heaven and earth, were under the dominion of Elohim, which is to say Judgment; but through his “prayers” Yahweh is joined to Elohim, and the seven Sefirot of Construction come under the dominion of Yahweh, which is to say Mercy. The fullness of Mercy, however, is in the second coming of the Messiah, therefore in between the first and second coming the Sefirot of Construction are under the dominion of Yahweh Elohim, which is to say Compassion, the balance of Mercy and Judgment laboring for the salvation of all.

Likewise, until the coming of the Messiah and the speaking of his “prayers,” the Sefirot of Construction were called “these” under the dominion of Elohim, but with Yahweh joined to Elohim, and the full Supernal Influx of the upper Sefirot brought into Malkut, and Malkut reaching through the Risen Messiah, the Sefirot of Construction are called “this,” ZeH.

The state of ZeH, “this,” is the unification of the Six with Malkut, and the unification of Malkut with Binah – union of Kallah and Imma, the “Supernal Heart” shining in full, the revelation of the fullness of Abba (Atzilut).

Now, aside from “I am the Alef and the Tau,” which alludes to Olam Ha-Adam Kadmon, among other things, the Name of Yahweh Elohim and Shaddai are spoken, corresponding to Da’at and Yesod. “The beginning and the end” corresponds with Hokmah and Binah, and “the first and last” corresponds with Keter and Malkut – these correspondences may extend our contemplation.

Let us give praise to the Holy One for the revelation of deep mysteries in Yeshua Messiah, and let us pray for true insight into the mysteries revealed through the good grace of Hayyah Yeshua, Ruach Ha-Kodesh.

O Yahweh Elohim, Shaddai, grant us true insight. Amen.

Peace be with you!
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Depth of evil and depth of good

#27 Postby sheryl » Wed Sep 14, 2011 11:53 am

Greetings Tau Malachi,

My deep gratitude for this sharing.

One thought that arose in reading is first will be last and last will be first in speaking of Keter and Malkut. We have before spoken of the fulfillment of Malkut being seen as Malkut in Keter and Keter in Malkut - if I am recalling correctly, but I had not before thought in the terms of good and evil - the depth of evil being first and the depth of good being last. The depth of evil being first. Many thoughts swirl around this and I was wondering if you are able to speak more about it?

Also, in considering the doer as it is born of the karmic matrix, or the Nefesh and Ruach - the best that can be accomplished or done in them is the fulfillment of Torah de-Beriyah. Only the Neshamah can know and fulfill the Torah de-Atzilut, only the indwelling Christ can "pray" Torah de-Atzilut, hence the need for the cessation of the doer. This provides a very powerful image of cleaving to the Sefirot, of remaining neither knowing nor not knowing, for all that can be known or not known by the Nefesh and Ruach bound to the illusion of separation is contained in the Torah de-Beriyah.

In other words, the only way for the Nefesh and the Ruach to find ZeH is in union as a true and holy vessel for the Neshamah.

Gratefully,

Sheryl

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Union of Keter & Malkut

#28 Postby Tau Malachi » Sat Sep 17, 2011 3:34 pm

Greetings and blessings in the light of the Messiah!

“The first shall be the last and the last shall be the first.” This holds a deep esoteric mystery concerning the Divine Incarnation of the Messiah, and here we may speak of this, contemplating the mystery.

Come and see! Depth of Good, Depth of Evil, Keter of Keter of Atzilut and Malkut of Malkut of Asiyah – these represent the reality of complete unity and the illusion of complete separation, respectively.

“The first shall be the last,” this is the essence of Eheieh embodied in Messiah Yeshua, and being embodied something the shefa of Keter of Keter of Atzilut is brought into Malkut of Malkut of Asiyah, the Sacred Unity realized, the illusion of separation dispelled; through this action of Divine Incarnation, Malkut of Malkut is uplifted into Keter of Keter of Atzilut, “the last shall be the first.”

As we know and understand, Keter and Malkut represent the fifth dimension, the spiritual dimension, or what has been called the “moral dimension,” designating nearness or distance from the Holy One, nearness in a spiritual context being likeness or similitude. The Perfect Tzaddik, Adonai Yeshua, is the perfect image and likeness of Yahweh Elohim, and as such he is drawn into perfect union, conscious union, the Soul of the Messiah becoming embodied in him. In effect, in him the gap or distance between creation and the Holy One is closed, all being drawn into union, mystery of the bridal chamber. This is designated by the “and” in this saying, which in Hebrew is the letter Vau, representing the Six Sefirot between the Supernals and Malkut, and representing the Messiah.

There is something more to be said regarding beginning and end, and the play of space-time in the revelation of the Holy Torah and Gospel.

Hokmah, as we know, is the Depth of Beginning, and Binah is the Depth of End, and therefore Da’at is called Depth of Now in the tradition.

Torah de-Atzilut, or the Eternal Gospel, is within and behind every revelation of the Torah and Gospel, but in this play of revelation from one aeon to another, or from one age to another, there is a new revelation of the Torah and Gospel, or rather, there is a new understanding, and new interpretation, of the Torah and Gospel. Thus, from one aeon or age to another, there is, in effect, a different Torah and Gospel, and there is a different covenant and communion manifest in spiritual humanity, the Community of Israel.

Torah de-Atzilut is the beginning, and Torah de-Atzilut is the End – the fruition and realization of all creation, universal salvation. So, now always, there is Torah de-Atzilut, or the Eternal Gospel, but this Holy Torah and Gospel cannot be spoken, though through the inmost parts of our soul, and through the generation of the body of light, we can acquire the Habad of Torah de-Atzilut – from this experience new knowledge, understanding and wisdom can be spoken, but what is spoken is necessarily a restricted form of this spiritual illumination. In this continuum of ongoing revelation through space-time, however, as creative evolution continues to unfold this restriction or limitation is reduced, and in the end-of-days, whether for the individual or the collective, it vanishes, the Depth of End being the full revelation and realization of Torah de-Atzilut, or the Eternal Gospel, to all who have the desire and capacity to receive it.

This ongoing revelation and the unfolding of creative evolution are completely interwoven, inseparable from one another, the cycles of revelation facilitate new movements in creative evolution, and the cycles of evolution open the way for new movements of revelation.

In terms of the End-Of Days, which is a cognomen of Binah, this is the uplifting and reintegration of Malkut of Malkut of Asiyah into Keter of Keter of Atzilut, and so also the uplifting and reintegration of all that is in between Malkut and Keter, just as the Book of Apocalypse teaches us.

All in a supreme and holy mystery, with the appearance of Hayyah Yeshua, the Risen Messiah, the End-Of-Days, or revelation of the Eternal Gospel, is present in each moment – in every moment this revelation, this illumination, is transpiring.

Now, we have said that the Eternal Gospel cannot be spoken, and by this we mean that it cannot be explained to one who does not know it already – there is no communicating it in any typical way of the unenlightened condition, or mental consciousness. This Habad, however, this Supernal Illumination, can be embodied, and so it can, and is, communicated by way of influence to those who are open and sensitive to it; if there is one who embodies this Holy Light, and one who is open and sensitive to it, then a mind-to-mind and heart-to-heart transmission is possible, and in this way it is communicated, revealed.

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

O Yahweh Elohim, Shaddai, may the Holy Light of Messiah continue to be embodied among us, and may the Eternal Gospel continue to be revealed in our midst. Amen.

Peace be with you!
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Laboring in faith

#29 Postby sheryl » Thu Sep 22, 2011 11:04 pm

Thank you, Tau, for this teaching.

In reading, I hear another depth of meaning drawn from a verse found in Apostle John's first epistle - ...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.

This brings to mind faith, walking with the Nefesh subject to the Ruach. Perhaps we can say that only the Ruach can walk and do in this unknowing, laboring towards that which is not known, or has not yet been fully revealed. The Nefesh as the doer can only labor towards that which is already known, hence when we function as the doer, we are only recreating what already exists, being that there is nothing new under the sun, and we are stuck in the repetitive cycles of gilgulim.

It is walking in faith - the Nefesh in submission to the Ruach - that we can co-labor towards this revealing, co-creating something completely new under the sun - the revelation and manifestation of the Eternal Gospel, the Torah de-Atzilut.

This speaks to our willingness to labor in faith, without being attached to a particular outcome, for what is to be revealed is yet unknown. So the joy becomes the labor itself.

This is a beautiful mystery that you have shared, that our labor for the revealing of the New - the Torah de-Atzilut, is the salvation of the world.

I give praise and gratitude to our Holy Mother.

Sheryl

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Shemittot: Torah & Gospel through the Ages

#30 Postby Tau Malachi » Thu Sep 29, 2011 10:17 am

Greetings and blessings in the light of the Messiah!

On the one hand we may say that the teachings of the Holy Torah and Gospel, the Commandments and the Way, instruct us how to actualize and realize the various aspects or dimensions of our soul; on the other hand, it is through the realization of the inner aspects of our soul that we are able to acquire deeper insight into the esoteric mysteries of the Torah and Gospel, and therefore acquire greater Habad, greater wisdom, understanding and knowledge. Through Torah de-Beriyah souls are able to evolve and prepare themselves to receive Torah de-Atzilut, or the Eternal Gospel, and while the law does not bring about salvation itself, it does bring about the development and evolution of souls, and does bring about the conditions necessary for the action of Divine Grace, salvation.

First and foremost, through the law nefesh is purified and regenerate, for in following the commandments nefesh behamit, the bestial soul, is transformed into nefesh elokit, the godly soul, and in this souls draw nearer to God, living in a way that is more aligned and in harmony with the will of God and able to receive something greater of the Word and Wisdom of God. Through the development of nefesh elokit, we begin to access and develop ruach, our inner or human intelligence, and as we develop and realize our ruach we begin to acquire greater insight into the deeper mysteries of the Torah and Gospel. The realization of nefesh elokit corresponds with the generation of faithful, or psychic humankind, and the realization of ruach corresponds with the generation of spiritual humanity, those who are able to recognize and receive the Messiah, and who are able to listen and hear the Holy Gospel.

To receive the revelation of Torah de-Atzilut, or the Eternal Gospel, however, requires the influence and realization of neshamah, our supernal soul or divine nature, and the full revelation of Torah de-Atzilut requires the realization of hayyah and yechidah, the inner aspects of the holy neshamah. Through the law souls are prepared to receive the influence and influx of neshamah, and when we receive Yeshua Messiah, and receive Ruach Ha-Kodesh, the grace of the Messiah, so through Ruach Ha-Kodesh we receive our holy neshamah, our soul, as it were, being made complete through Divine Grace.

The realization of neshamah, and hayyah and yechidah in her, corresponds with the generation of a new humanity in Yeshua Messiah, a divine and supernal humanity, and it is this true humanity, manifest in the image and likeness of the Messiah, which is the image and likeness of Yahweh Elohim, that is able to receive the revelation of Torah de-Atzilut, or the Eternal Gospel. Thus, as we speak of different gradations of dimensions of the Holy Torah and Gospel, indeed, these correspond with the realization of different aspects of our soul, from the outermost to the inmost, and corresponding to the realization of our soul is the Habad of the Torah and Gospel we receive, each soul receiving according to their level of spiritual realization.

As we have said, the full revelation and reception of Torah de-Atzilut requires a soul to be divested of physicality, and here we may say that the full Habad of Torah de-Atzilut is in the World-To-Come. Here and now, through flights of the soul beyond the body, and through moments of Light Transmission, we may acquire insights and illuminations of Torah de-Atzilut, but the greater consciousness and intelligence corresponding with Torah de-Atzilut cannot be fully embodied in the present human condition, or in these physical bodies, it requires a body of pure light, pure emanation, hence the ‘body of the resurrection.’ Through our running and returning in flights of the soul, and through influxes of Ruach Ha-Kodesh and experiences of Light Transmission, the foundation is established for full knowledge and understanding of Torah de-Atzilut when the soul departs the body at the end of life, passing beyond into eternal life; hence, through something of the experience of resurrection while, as yet, we are in this body and world, which establishes the cause for our experience of the greater resurrection and ascension when we pass out of the body, never to return to it.

In the Messiah, in the ongoing labor for the greater revelation and harvest of souls, naturally we labor for a greater embodiment of the Supernal Light and Habad of Torah de-Atzilut, or the Eternal Gospel, and there is an ongoing play of creative evolution in this, an evolution in the material, astral and spiritual dimensions that makes an increasingly greater supernal influxes possible. Thus, through the play of space and time, and this continuum of creative evolution, more and more of this Supernal Habad may be embodied in this world as time passes towards the End-Of-Days and the realization of the World-To-Come.

As mentioned above, there are shemittot (shemittah, singular), cosmic cycles, “ages” or “aeons,” and from one to another there is a new revelation of the Holy Torah and Gospel, new interpretations and teachings of higher gradations, which in effect are as though a different Torah and Gospel from one shemittah to another. An example of this as we have begun to enter the seventh great shemittah an entirely new gradation of consciousness has begun to dawn and become embodied, the supernal or supramental. We can speak of this embodied in Yeshua Messiah and the Magdalene, and in the original messengers, and indeed it was, but with the dawn of this shemittah there is a greater supernal influx underway, and with it there is a greater embodiment of Supernal Habad, a greater wisdom, understanding and knowledge of the Eternal Gospel than what was present with the first messengers or apostles. This is the result of an ongoing development and evolution of souls, an ongoing expansion of consciousness and greater influx of the Fiery Intelligence, an increase of intelligence, as it were, beyond that of the past shemittah. On account of this, in effect, we have a new Torah and Gospel, an even greater understanding of this revelation of the Divine; and in a certain respect, we may say that in the present shemittah we may embody and communicate a greater understanding than Master Yeshua because, by nature, he was a man of his times, and the people gathered around him were people of those times, while we are men and women of very different times, with a very different understanding of the world.

As an example, as a man of his times, speaking to people of his times, Yeshua spoke of the world as flat, and likewise, he spoke of the judgment of souls in a very linear way, all corresponding to the shemittah in which he appeared and lived. No doubt, if this realized soul appeared and lived today he would speak of these things in a very different way, being a man of these times, among people of these times – even with a Perfect Tzaddik such as Adonai Yeshua we see this play of the shemittot, necessarily so.

Thus, through the shemittot, as we pass from one to another towards the End-Of-Days, there is a greater and greater embodiment of Supernal Habad, a greater and greater outpouring of Ruach Ha-Kodesh; hence, an evolution of the world towards the World-To-Come.

This world, of course, must pass away, or must undergo a great transformation, in order for the realization of the World-To-Come to transpire, and by nature the realization of the World-To-Come is transcendence of the material or physical dimension.

Here we can share an open secret. Torah de-Atzilut, or the Eternal Gospel, is the Holy Torah of the World-To-Come, the full revelation of which is the End-Of-Days.

I’m inclined to pause and abide, waiting upon the Spirit of the Lord.

May we be blessed to abide in the holy remembrance of our soul in the Light Continuum, and so abide in the awareness of our transcendence in Hayyah Yeshua, the Risen Messiah. Amen.

Peace be with you!
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Flashpoint

#31 Postby Elder Gideon » Tue Oct 11, 2011 5:18 am

Shabbat Shalom!

Fascinated by your relating Torah de-Atzilut with the seventh shemittah, I'm sent to a classical work of Judaism, the MeAm Lo'ez, also known as the Torah Anthology translated by Rabbi Aryeh Kaplan. In it's treatment of Genesis 2:1, pages 201-3, I've summarized its parallel contemplations between the Seven Days of Creation and seven shemittot following a direct quote:

"One might then ask why the Torah was divided into six days. Furthermore, why was the world created in six days, nor more and no less? The reason is that the world was destined to last for six thousand years. Each of these six days alludes to what would happen in a particular millenium."

First Day: First Millenium: The Light which was Adam until sinning and being expelled from Eden into darkness; Cain's murderous pollution; Enosh's idolatry.

Second Day: Second Millenium: The Great Flood and the separation of idolatrous humankind from human ones figured by Abraham, who first believed in the One True God.

Third Day: Third Millenium: The Exodus from Egypt and the fruition of Jewish people receiving the Torah.

Fourth Day: Fourth Millenium: The reign of kings; scholarship of the Mishnah, Talmud, and Midrash; the two lesser lights of the first and second temples.

Fifth Day: Fifth Millenium: The fall of the temple to growing world superpower 'birds' and 'sea creatures'.

Sixth Day: Sixth Millenium: Creation of Adam manifest as the hope of the coming of Messiah.

Seventh Day: Seventh Millenium: Shabbat and the World to Come.

What's most fascinating to me regarding the relationship between people and their time is all summed up in a teaching I recall you sharing regarding aeons. They are more than a measurement of time, but are entire contexts manifest in the physical environment of the world expressing a unique consciousness. In other words, aeons simultaneously are a period of time touching down in a place, orienting people's experience.

This must have something to do with the relationship between micro and macro realities: an individual's parts of soul and the parallel olamot. With nefesh is Asiyah; with ruach is Yetzirah; with neshamah is Beriyah; with hayyah is Atzilut; and with yechidah is Adam Kadmon. First the first time, I've heard something in your most recent writing above:

"To receive the revelation of Torah de-Atzilut, or the Eternal Gospel, however, requires the influence and realization of neshamah, our supernal soul or divine nature, and the full revelation of Torah de-Atzilut requires the realization of hayyah and yechidah, the inner aspects of the holy neshamah."

What's new in my hearing is that nefesh and ruach are outer dimensions of neshamah while hayyah and yechidah are inner dimensions of neshamah. The pivot is neshamah being like the center of an hour glass: What is hidden of neshamah behind nefesh and ruach is revealed of neshamah by hayyah and yechidah. In other words, neshamah is like a fulcrum, a centerpoint between 'outer soul' and 'inner soul' I didn't appreciate until now.

The movements of the micro parts of soul must stir and be stirred by movements of the macro olamot. For the same reason heaven and earth simultaneously arise interdependently, mutually effecting each other above and below, so the aeons turning in their greater cycles of time, place, and orientation must be found in collectives of evolving souls.

As Neshamah and Beriyah are the fulcrum between outer and inner dimensions of soul and olamot, it appears that everything prior, Torah de-Beriyah, generated the conditions for what has become manifest as Lord Yeshua, Lady Miryah, and all elect souls in the Eternal Gospel, Torah de-Atzilut, which you've called, "the Holy Torah of the World-To-Come, the full revelation of which is the End-Of-Days."

I cannot separate Torah de-Beriyah's cultivation of the micro layers of soul, nefesh and ruach, from the macro layers of the corresponding olamot, Asiyah, Yetzirah, up to Beriyah; neither can I separate the spiritual flashpoint in the micro layers of soul, neshamah, hayyah, and yechidah, from the macro layers of the corresponding olamot, Beriyah, Atzilut, and Adam Kadmon.

If so, two questions arise. Am I hearing that Beriyah and neshamah overlap between the Torah de-Beriyah and Torah de-Atzilut? If so, what more may be said of the relationship between neshamah and the End-Of-Days manifesting Torah de-Atzilut? Also, I'm grateful to know more about how the Torah and Gospel are changed as they change through the shemittot, through the aeons, by this most mysterious inseparability of the parts of soul and olamot mutually evolving the other.

Gratefully,

Elder Gideon+

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Shemittot in Christian Kabbalah

#32 Postby Tau Malachi » Sat Oct 15, 2011 11:27 am

Greetings and blessings in the light of the Messiah!

Our neshamah, our divine nature, is, indeed, the intersection between those aspects of the soul that are makifin, “encircling” or “transcendent,” and those that are p’nimi’im, “internal” to us, and as such it is through the realization and embodiment of our neshamah that the inmost spiritual essence of Torah de-Beriyah is known and insights into the mysteries of Torah de-Atzilut are acquired. There are, in truth, countless gradations of knowledge, understanding and wisdom of the Holy Torah and Gospel, or the Living Word of Yahweh, corresponding with countless gradations of spiritual realization, or expanded states of consciousness and greater intelligence, these representing the realization of the various inner aspects of our soul, nefesh, ruach, neshamah, hayyah and yechidah, each of which contain all five aspects within themselves. Thus, in speaking of the various dimensions of the Holy Torah and Gospel, and the various levels of Habad, wisdom, understanding and knowledge we may be gifted, we are speaking about the development and evolution of the soul, the progressive realization and embodiment of the higher, inner, aspects of the soul. It is in the inner aspects of our soul, the deeper parts of our soul, that Torah de-Atzilut, or the Eternal Gospel, is known.

Our neshamah is, indeed, the key to our greater spiritual realization in the Messiah, for through neshamah we can access hayyah and yechidah, and acquire knowledge, da’at, of the Eternal Gospel; hence Habad of Atzilut, which is the “Mind of Christ,” or the “Perfect Thunder Intelligence.”

Through the shemittot, the ages or aeons, there is a twofold movement. On one hand, through the shemittot there is a development and evolution of souls, and progressive ascent and realization of souls so that souls are able to receive greater influxes of the Holy Sefirot. In this regard, the shemittot are cycles in the evolution of souls within the human life-wave, and from one shemittah to another there are a greater number of souls that become realized, and the level of spiritual realization increases, higher and higher grades of expanded consciousness and greater intelligence becoming realized an embodied. On the other hand, interconnected with this, and corresponding with this evolution of souls, or evolution of consciousness and intelligence, the shemittot are cycles of an ongoing revelation of the Divine, the ongoing revelation of Ain Sof, the Infinite. Thus, from one shemittah to another deeper mysteries of the Holy Torah and Gospel are accessed by souls of higher grades, and likewise, there is an ongoing revelation of the Holy Torah and Gospel, which in effect is the revelation of a new Torah and Gospel from one shemittah to another, this opening the way for greater levels of holiness and spiritual realization to become embodied.

Always, the revelation of the Divine depends upon the development and evolution of souls, consciousness, which is the vehicle of reception, transmission. In this play of evolution and revelation through the shemittot, of course, there is an action of Divine Grace, for apart from the Holy Shekinah of Yahweh and Ruach Ha-Kodesh there is a limit to the spiritual realization souls can accomplish on their own – there is a need for the Savior and Gnostic Revealer, and so also the spiritual assistance of tzaddikim and maggidim, or “saints and angels.”

There is a similar, though somewhat different, understanding of the shemittot and the evolution of souls and revelation of the Divine among Christian mekubalim versus Jewish mekubalim. First, in speaking of the “Jewish people,” or the children of Israel, we understand the evolution of a spiritual humanity emerging from among all nations, all peoples, a humanity generated by a spiritual rebirth, not the flesh and physical birth, and we understand that this spiritual humanity is represented by souls of higher gradations able to receive the Messiah and greater influxes of the Holy Sefirot; hence, the Community of Israel is composed of human beings that seek the enlightenment and liberation of the soul, or that seek knowledge of the Divine and conscious unification with the Divine.

The fifth, sixth and seventh shemittot are understood very differently by Christian mekubalim. As we know and understand, the fifth shemittah is the first coming of the Messiah, the beginning of Supernal Influx, generating a new heaven and new earth, and a new humanity, supernal and divine. The Messiah, and souls joined to the Messiah, become the living temple of Yahweh Elohim, the klippah of reliance upon external temples falling away, and while there is a movement in the world towards earthly superpowers, there is also a movement of the kingdom of heaven manifest upon the earth, the revelation of Malkut of Atzilut and Torah de-Atzilut, the Eternal Gospel.

“Birds” and “sea monsters” may be understood to have a distinct meaning in the Kabbalah. According to the Zohar “birds of the air” can be read as angels of heaven when it occurs in the Holy Scriptures, and with the coming of the Messiah and revelation of the eighth heaven, Supernal Malkut, so also there is a revelation and influx of supernal angels. “Birds of the air” may also speak of living tzaddikim in the Messiah, who are like unto angels, and who may bear knowledge and power akin to archangels. Any great influx of Holy Light, of course, invokes an equal and opposite influx of great darkness, and so there are the “sea monsters,” which are Leviathan and Behemoth, “Destruction” and the “Great Beast,” hence, spiritual forces of wickedness seeking worldly dominion based upon fear and greed. Thus, with the coming of the Messiah there is an acceleration of consciousness and intelligence, and there is an amplification and increase in the conflict of spiritual forces in the world, divine, archonic and demonic, and this movement continues to intensify through the sixth shemittah, coming to its culmination in the seventh shemittah, the fruition of which is the End-Of-Days, the end of all evil with the dawn of the “Day of Be-With-Us,” or the World-To-Come.

The sixth shemittah is marked by increasing cycles of Supernal Influx, a continuum of cycles of influx that become more frequent and more intense as the shemittah progresses, until with the dawn of the seventh shemittah there is a great, radical influx of the Supernal Light, or Ruach Ha-Kodesh, which sets into motion the events leading to the End-Of-Days. Naturally, over the course of these three shemittot there is a movement in the human life-wave towards higher states of consciousness and greater intelligence, and consequently there is an access to greater knowledge and power on material, psychic and spiritual levels, and greater numbers of souls enter into higher gradations of spiritual realization; but along with this there are also many souls that become consumed by the great darkness, and bound up in the great darkness, the ignorance, they shatter, passing into destruction. Thus, the End-Of-Days is also called the “Day of Judgment,” for whether it is an experience of mercy or severity is dependent upon the state of souls, and whether they cleave to the Holy Light and embody the Holy Light, or cleave to the darkness and embody darkness. When the fullness of the Holy Light is revealed, all darkness passes away.

It must be said, though, that these shemittot are not as linear as they might sound in provisional teachings. The shemittot overlap and interpenetrate one another by five hundred years. Thus, a new shemittah reaches into the previous shemittah five hundred years, its influence beginning before the actual dawn of the new shemittah, and likewise, the previous shemittah reaches into the new shemittah five hundred years, its influence continuing during that time. In effect, this overlapping or interpenetration of the shemittot form shemittot within the shemittot, what are called “shemittot of transition,” and these periods can be very volatile and tumultuous. We know and understand this in our present experience, for we live in the shemittah of transition between the sixth and seventh shemittot – we are living on the threshold of the seventh shemittah, and the prophets and masters of the tradition, and indeed the holy ones of many wisdom traditions, have called this shemittah a “dark age,” or kali shemittah.

There are also various shemittot within a great shemittah, and while there is a Divine Intention (Ratzon) and revelation of the Divine in a shemittah, so also there are other influences and currents of klippotic forces, and there are all manner of concealments and distortions of the greater intention and revelation of the Divine. Likewise, although living in one shemittah, souls of lower grades can remain bound up in the influence or currents of a previous shemittah, and so also, souls of higher grades can access influences or currents of future shemittot, in effect being “ahead of their times.” As you might surmise, there is a greater multitude of influences or currents during a shemittah of transition, especially as the threshold of a new shemittah approaches, and, in a manner of speaking, there is a greater vulnerability, an intensification of the conflict between spiritual forces seeking greater influence and dominion over human hearts and minds, and the fate of the world. Interestingly enough, however, these are times of a greater Divine Action as the Holy One, and tzaddikim and maggidim, seek to bring about the fulfillment of the Divine Intention and complete the revelation of the Holy Light and Truth.

Here it must be said that in this time, kali shemittah, souls have the possibility of the greatest progress in spiritual evolution and realization, radical leaps becoming possible, for the greater resistance and opposition to the Holy Light in these times means that those who strive for self-realization in these times generate greater merit, the least things they do spiritually generating greater energy or light than in any other shemittah. Thus, in previous shemittah many spiritual human beings prayed and hoped for incarnation in our times, understanding the great blessing and possibility that is in them.

Now neshamah, our divine nature or supernal soul, is the threshold between the transcendent and immanent aspects of our soul, and it is the aspect of our soul that connects all incarnations and that retains the developments and evolution of our soul through its countless incarnations. In effect, the purpose of our physical, or material incarnations is the realization and embodiment of our holy neshamah, the progressive development and evolution of ruachot and nefeshim that can express and enact the desire of our neshamah, the mission of our soul given by God. At the outset of a soul’s evolution, the ruachot and nefeshim generated are the product of the karmic continuum of the soul in ignorance, unconsciousness, but as the soul develops and evolves, and begins to awaken, more and more of the influence of neshamah enters into play within incarnations, and the ruachot and nefeshim generated become emanations of neshamah instead of the karmic continuum in ignorance. As this transpires a soul begins to have access to hayyah and yechidah during incarnation, and at the time of death, or transition, ruach and nefesh are taken up into neshamah and reintegrated with neshamah – in effect they receive eternal life, having become pure emanations of our bornless or divine nature.

The giving of the Holy Torah, and the revelation of the Holy Gospel, are intended for this development and evolution of souls, their education and instruction in the path of righteousness, the Path of the Great Resurrection and Ascension; and naturally, as souls evolve and awaken, there is a greater knowledge, understanding and wisdom of the Torah and Gospel realized.

When neshamah becomes fully realized and embodied the soul is liberated from compulsory rebirth and is no longer dependent upon incarnation in the physical world or material dimension for its evolution. Thus, the soul is free from the gilgulim, transcending the seven heavens, seven earths and seven hells, drawn up into the “eighth heaven,” the Supernal Abode, New Jerusalem.

Hayyah and yechidah, these are aspects of the soul that become p’nimi’im in the World-To-Come, and thus the Habad of Torah de-Atzilut becomes p’nimi in the World-To-Come, countless gradations of higher supernal consciousness and intelligence reaching into Ain Sof, the Infinite. Something of these makifin of the soul can be accessed while as yet we remain in physicality with the realization and embodiment of neshamah, but the greater realization of these makifin of the soul is in the End-Of-Days, when the soul passes into the World-To-Come. There are, however, great souls, enlightened ones, who enter into incarnation on account of compassion, who carry greater knowledge and power of these makifin of the soul, to whom, in effect, hayyah and yechidah are p’nimi’im, as we see with Adonai Yeshua and the Magdalene; these abide in a body of pure emanation, and while appearing in this world, they are not of this world, but abide in the awareness of the Light Continuum, Yahweh, and Supernal Abode, Malkut of Atzilut, living, as it were, from the World-To-Come.

Adam Kadmon and Atzilut, Yichud, is the eternal realm reaching into the primordial reality, and Beriyah, Yetzirah and Asiyah are Perud, the realms of space-time. Thus, there is a play of the shemittot through Beriyah, Yetzirah and Asiyah, but Atzilut and Adam Kadmon transcend the shemittot.

In closing we can add that the seventh shemittot is not the World-To-Come or Eternal Shabbat, but rather its culmination or fruition is the World-To-Come; hence, the “one thousand years of peace” written of in Revelation, following which is the coming of New Jerusalem, the Eternal Shabbat.

From points in the contemplation above, though, you may notice that here and now it is possible to experience the World-To-Come, and through “flights of the soul” beyond the body to reach deeply into mysteries of Torah de-Atzilut, the Eternal Gospel.

May we be blessed and empowered to acquire the Habad of Hayyah Yeshua, the Risen Messiah. Amen.

Peace be with you!
Tau Malachi

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Ancient of Ages

#33 Postby Elder Gideon » Sat Oct 22, 2011 10:16 am

Greetings Tau Malachi:

As I reflect on what you've so wonderfully shared above in response to shemittot, how days in Kabbalah are also ages, it occurs to me an explicit secret is hidden in the partzuf Atik Yomin, Ancient of Days. This partzuf corresponding with Keter of Atzilut, is that of the Divine Will beyond our knowing. Partly for this reason, it is contemplated in profile. When I hear Ancient of Ages, I'm wondering how this name for this personification of the Divine interacts with these teachings of Primordial Torah.

Gratefully,

Elder Gideon+

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#34 Postby Phillip » Mon Oct 24, 2011 4:34 pm

Not to take away from Elder Gideon's question, but perhaps penetrating the same essential question from a different angle, a particular dimension of this teaching stands out to me, and a question in relation to it.

"It must be said, though, that these shemittot are not as linear as they might sound in provisional teachings. The shemittot overlap and interpenetrate one another by five hundred years. Thus, a new shemittah reaches into the previous shemittah five hundred years, its influence beginning before the actual dawn of the new shemittah, and likewise, the previous shemittah reaches into the new shemittah five hundred years, its influence continuing during that time. In effect, this overlapping or interpenetration of the shemittot form shemittot within the shemittot, what are called “shemittot of transition,” and these periods can be very volatile and tumultuous. We know and understand this in our present experience, for we live in the shemittah of transition between the sixth and seventh shemittot – we are living on the threshold of the seventh shemittah, and the prophets and masters of the tradition, and indeed the holy ones of many wisdom traditions, have called this shemittah a “dark age,” or kali shemittah.

There are also various shemittot within a great shemittah, and while there is a Divine Intention (Ratzon) and revelation of the Divine in a shemittah, so also there are other influences and currents of klippotic forces, and there are all manner of concealments and distortions of the greater intention and revelation of the Divine. Likewise, although living in one shemittah, souls of lower grades can remain bound up in the influence or currents of a previous shemittah, and so also, souls of higher grades can access influences or currents of future shemittot, in effect being “ahead of their times.” As you might surmise, there is a greater multitude of influences or currents during a shemittah of transition, especially as the threshold of a new shemittah approaches, and, in a manner of speaking, there is a greater vulnerability, an intensification of the conflict between spiritual forces seeking greater influence and dominion over human hearts and minds, and the fate of the world. Interestingly enough, however, these are times of a greater Divine Action as the Holy One, and tzaddikim and maggidim, seek to bring about the fulfillment of the Divine Intention and complete the revelation of the Holy Light and Truth.

Here it must be said that in this time, kali shemittah, souls have the possibility of the greatest progress in spiritual evolution and realization, radical leaps becoming possible, for the greater resistance and opposition to the Holy Light in these times means that those who strive for self-realization in these times generate greater merit, the least things they do spiritually generating greater energy or light than in any other shemittah. Thus, in previous shemittah many spiritual human beings prayed and hoped for incarnation in our times, understanding the great blessing and possibility that is in them."

At the opening of this discourse, we had a discussion of primordial Torah, Torah as it arises from the Sephirot of Adam Kadmon. As we come here at this point to the discussion of souls, and the participation of the soul in the process of integrating the Torah, penetrating more deeply into the Torah through the purification of the soul, and the souls access to more subtle and luminous dimensions of Torah, making Panimi that which is Makofin, I cannot help but wonder if there is a connection to soul roots here at this point in the dialogue.

We learn that soul roots are linked to Sephirot in Adam Kadmon, that individuals have a certain soul root linked to a Sephirah in Adam Kadmon or a configuration of Sephirot in Adam Kadmon. Also, we have learned that in any generation, a matrix of souls enacting the light transmission have a soul root that links to a particular Sephirah or configuration of Sephirot which fits the needs of that time and place. Since we have discussed this teaching of Torah and the Shemittah in which we live, and the process of the evolution of the soul in it's integration of the Torah, can more be said here about soul roots and do dialogues on soul roots illuminate more of how the soul integrates the Torah as it participates in a particular Shemittah, and the significance of soul roots in the actualization of this ongoing revelation?
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Atik, Shemittot & Souls

#35 Postby Tau Malachi » Wed Nov 02, 2011 11:27 am

Greetings and blessings in the light of the Messiah!

First, the view of Atik Yomin seen in profile, on one level, alludes to Atik Yomin as revealed to souls of higher grades in this world only in part, for the greater revelation of Atik Yomin happens in the World to Come, or in the fruition of the second coming of the Messiah at the End of Days; hence, the culmination of the shemittot. This is reflected in the esoteric teaching in the Holy Kabbalah that calls Binah of Atik Yomin the “End of Days.” We may, indeed, ponder this name, “Ancient of Days,” for this is a reality of realms, worlds and universes beyond Atzilut, representing the threshold in between the supernal and primordial dimensions. As such, measurements of space-time are of inconceivable durations; indeed, for they are the great cosmic cycles arising from the primordial dimension and universe. From Arik Anpin to Nukva, all of the Partzufim may be contemplated as the metaphysical structures of countless realms, worlds and universes within and behind this great cosmic cycle, but Atik Yomin would represent the reality of the metaphysical structures reaching into countless great cosmic cycles; hence, “Ancient of Days,” the “days” being entire cosmic cycles of incomprehensible durations and expanses.

As you might imagine, in the flights of the soul into the interiors, glimpsing into Atik Yomin would be wild and incredible – an awareness of soul, or consciousness, expanding into countless great cosmic cycles, the generation of emanation, creation, formation and action without end, infinite!

Here we may say that there is a manifestation of the Holy Torah corresponding with Atik Yomin, which is called the “Torah of the Holy Ancient One.” According to great mekubalim, this is a dimension of the Holy Torah that is known only in the World to Come, a dimension of Torah beyond Torah de-Atzilut; hence knowledge, understanding and wisdom that cannot be conceived by mental consciousness and therefore cannot be spoken here in this world.

Now concerning the soul and the Holy Torah and Gospel, all creation, and all creatures, all living spirits and souls, are woven from the Holy Torah, and the knowledge of the various aspects and dimensions of the Holy Torah and Gospel are within each and every soul, and by nature each soul has a unique wisdom, understanding and knowledge of the Torah and Gospel, a unique individual Habad that is to be realized and shared.

There is, indeed, within the inmost part of our soul, yechidah, a root essence that is drawn from Adam Kadmon, and then, by extension, there is a root essence of the soul drawn from Atzilut founded upon this inmost root essence; hence, there is a primordial and supernal root essence, the primordial root essence being, as it were, the “essence of the essence.” Here we may say, all of these root essences are in the Soul of the Messiah, and the Soul of the Messiah, the Holy Light of the Messiah, is within them all, and, as such, every soul is destined to embody the Messiah and take up the spiritual labor of the Messiah in worlds of sentient existence, just as we have seen Adonai Yeshua and the Magdalene take up this spiritual movement in our world.

The interior aspects of the soul, yechidah and hayyah, which are within neshamah, correspond with the reality of the soul in the primordial and supernal universes, and while through the realization of our neshamah we may access these aspects of our soul to some extent, for most of us they remain makifin, encircling or transcendent, for they are aspects of the soul that are realized in the World to Come, not in this world. Yet, there are those Perfect Tzaddikim in whom these makifin become p’nimi’im, those who embody the Soul of the Messiah within worlds, such as Adonai Yeshua Messiah, and these holy and enlightened ones do, indeed, embody a conscious union with the Holy One of Being – a most intimate communion.

For the most part, however, this world corresponds with the environment and experience through which nefesh, ruach and neshamah become realized, these aspects of the soul being the central focus in the development and evolution of souls within this world, or within the present human condition in this world. As we know, each aspect of the soul contains all five, and so there are aspects of yechidah and hayyah that can be realized, yechidah and hayyah within nefesh, ruach and nefesh.

All of the various gradations of the soul, understanding that there are gradations within gradations spanning all levels of existence, represent various gradations of higher consciousness and greater intelligence, and as such, greater knowledge, understanding and wisdom of the Holy Torah and Gospel. Thus, as we realize the interior aspects of our soul, progressively there is a greater revelation of the Torah and Gospel in our experience, greater knowledge of the Living Word and Wisdom of God, and more and more we realize, and are able to share, enact, our unique individual Habad of the Holy Torah and Gospel.

The shemittot, the ages or aeons, represent the influences, revelations and influxes, that facilitate the development and evolution of souls in the world, and at the same time the shemittot come into being because of the continued development and evolution of souls, for greater revelations and influxes require more developed and evolved vessels, souls, and souls require greater revelations and influxes for further development and evolution.

Incarnate in a shemittah, such as the present Kali Shemittah, which has a certain Torah and Gospel corresponding with it, each of us has a unique individual knowledge of that Torah/Gospel, which corresponds with specific spiritual works we are meant to accomplish, hence our sharing of our special Habad of the Torah/Gospel.

As the shemittot advance, and we realize more and more of the higher, or inner aspects of our soul, our knowledge, understanding and wisdom can reach into higher, or inner dimensions of the Holy Torah and Gospel, drawing in interpretations and teachings of higher grades, bringing forth new teachings and revelations, which as we know creates new heavens and new angels, and therefore new spiritual influences within our shemittah to help enlighten and liberate souls. In a manner of speaking, we co-labor with El Elyon and the Messiah for the advance of the shemittot, laboring for the hastening of the second coming of the Messiah, and if with new revelations and teachings there are new heavens and angels created, then so also there are new shemittot created within the great shemittah, new ages or new aeons brought into play, all as El Elyon wills and ordains.

Here we may emphasize a certain truth for deeper consideration. As we study and contemplate the Holy Torah and Gospel, drawing out new revelations, interpretations and teachings, in that creation is founded upon the Holy Torah and Gospel, we labor as co-creators with God, continuing to unfold creation with Ruach Elohim. Likewise, in this process, we serve as co-saviors with the Messiah, uplifting and redeeming souls, drawing living spirits and souls nearer to the Holy One. Joined with this, of course, living the Torah and Gospel, the Holy Light of the Messiah is embodied and shines in this world, in our generation and shemittah – the greater our realization, the greater this Holy Light shines from within us.

Thus, we have every reason to always seek a greater spiritual realization, not for ourselves alone, but for the sake of all our relations, for the greater our spiritual realization, the greater benefit we can be – the greater spiritual works we can take up on behalf of other living spirits and souls, and the greater we can glorify El Elyon, God Most High.

This seems enough for one time.

May the return of the Messiah transpire swiftly; may the Shekinah of the Messiah abide among us. Amen.

Peace be with you!
Tau Malachi

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Let Anyone with Two Good Ears Hear!

#36 Postby Elder Gideon » Sat Nov 05, 2011 7:42 am

Greetings Tau Malachi:

‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished.' (Matthew 5:17-18 )

Very wonderfully explained, how souls and partzufim arise from one weave of consciousness. Thank you. The last words of the earthly ministry of the Perfect Master were, "It is finished." What is finished? Perhaps everything Torah had generated through the generations of the faithful and elect: the conditions for a matrix of souls to receive the Gospel in fullness, in embodiment.

Gospel, the very word, means 'good news'. What's good about the news that is gospel, is that very profound when explored. The Greek word for Gospel, euangelion, grows out of a tradition of the kind of news of victory over menacing enemies, news heralding freedom: liberative declaration. To hear such good news is itself a mystery. How often does Adonai Yeshua in earthly and heavenly ministry proclaim, "Anyone with ears to hear, listen!" Hearing the good news, the Gospel, has become mistaken, even removed, with reading a book, which is nothing of the original meaning and force of what the first generations of Christian Tzaddikim meant of Gospel. For them and for those established in this day upon the same Light Transmission, Gospel is heard, recognized internally, and touching the most private place as something familiar beyond anything of this world. In other words, to hear the liberative declaration is to hear one's own inmost soul awakened by the word of energetic preaching. Of this preaching you beautifully wrote in another forum:

"It is this Light Transmission that is the true “preaching” of the Holy Gospel, transmission of light-power, energy-intelligence, within and behind the words of teachings and prayers; it is a deeper communication mind-to-mind, heart-to-heart and soul-to-soul in the Messiah and Ruach Ha-Kodesh."

Hearing the Gospel, then, is the experience of Light Transmission, of Da'at, accomplishing the mystery of the materiality of heaven and earth, opening the way to conscious collaboration with that Da'at on which heaven and earth are founded. To hear Torah as Gospel changes Torah because of Gospel.

I'm hearing a question regarding a luminous example of this is Psalm 119, a psalm of the Torah, the Gospel, when one understands the Law that is praised being the Gospel and its source, the Perfect Master. What's more, Psalm 119 is a sophisticated system of acrostic poems in twenty-two subsets, each corresponding to a Hebrew letter; every new clause of each subset begins with the Hebrew letter of that subset. Verses 1-8, for example, all begin with Aleph; verses 9-16 all being with Bet, and so forth. When a Christian mekubal substitutes 'your Laws' with 'your Gospel', the entirety of this longest Psalm is a meditation upon the Gospel of the Perfect Master, a Gospel founded upon the Word. If this is a fruitful inspiration, with what other examples in Torah does the lineage simultaneously contemplate the Gospel? Last, how may hearing liberative declaration "with two good ears" be more deeply understood?

Gratefully,

Elder Gideon+

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Hearing the Word

#37 Postby Tau Malachi » Wed Nov 16, 2011 11:47 am

Greetings and blessings in the light of the Messiah!

First, every time the word “law” appears in the Old Testament we can read “gospel” as Christian Hasidim, for the gospel is the spiritual essence of the law and is the fulfillment of the law – the law and gospel are the word of God, understanding by “law” and “gospel” something more than those books selected for the “Holy Bible” and the written letters and words composing them. As an example, when it is said that the law is in our hearts in Deuteronomy, we will understand that the gospel is in our hearts, and if we wish to know the gospel, or know the indwelling Messiah, we will go within and live within, and follow in the way of our heart joined to our inner intelligence.

Here we may draw out an esoteric interpretation of a teaching from the Gospel of St. John. For some reason the School of St. John felt a need to demean St. Thomas and the School of St. Thomas, no doubt the play of egos between disciples, companions, of the two respective lineages. Thus, in the gospel sharing the teachings of the School of St. John a story is told depicting St. Thomas as the “doubter” who would not believe in the resurrection until he, himself, saw the Risen Messiah and touched his wounds. According to this story when Thomas sees Adonai Yeshua raised from the dead, about a week after his first appearance to the disciples in the upper room, he says to Yeshua Messiah, “My Lord [Adonai) and my God (El)!” The Master then says to him, “Have you believed because you have seen me? Blessed are those who have not seen and have come to believe” (20:28, and 29). Aside from the shadow of the play of egos within the schools of the apostles, there is a deep esoteric teaching in this saying of Adonai Yeshua, implying that more than seeing it is through hearing that faith and knowledge are born, and the gospel is received. This idea of hearing implies something more intimate than seeing, something interior – an inner knowing of the heart and soul when the gospel is spoken and taught.

As we know, the revelation of the Holy Torah and Gospel correspond with prophecy, movements of Ruach Ha-Kodesh revealing mysteries of creation and God, and most specifically revealing the will of God, the truth and light. In the play of revelation, prophecy, there is vision and voice, or seeing and hearing, and in the experience of Ruach Ha-Kodesh, or prophecy, hearing is superior, hearing is more intimate than seeing; likewise, seeing apart from hearing is subject to greater interpretation, and therefore greater distortion. It is possible to look, but not see, and to listen, but not hear, and this is true whether in outer or inner space, but generally speaking, seeing implies awareness, and hearing implies knowledge and understanding, and in terms of the enlightenment and liberation of souls, it transpires through “hearing,” or true knowledge and understanding.

If we look into the prophets, the greater the prophet the more it is through hearing and direct knowing that they speak the word of Yahweh – though there may be visions, seeing, here and there, their larger communion is in voice and hearing, an intimate “conversation” with the Shekinah of Yahweh, as it were. In the inmost gradations of prophecy it is not a conversation as we would typically think, however, but it is direct knowledge and understanding of the word of Yahweh in the mind, heart and soul, as though a mind to mind, heart to heart, or soul to soul communication in a deep interconnection, nearness or union. The same is true of inmost gradations of Light Transmission, more than “seeing,” it is “hearing” in this way, and on an experiential level it is like a remembrance has been invoked, stirred, the light of awareness, and knowledge and understanding being drawn from within us; hence, there is a dawning of Habad, wisdom, understanding and knowledge, or true spiritual illumination in our experience.

As has been said above, it is possible to look, but not see, and to listen, but not hear. Basically speaking, self-grasping, desire and fear can distort and obstruct seeing and hearing, or our preconceptions, preconditions and expectations can obstruct and distort seeing and hearing. Thus, there is a need for self-purification in order to see and hear more clearly, and the greater our self-purification, or self-negation, the greater our da’at of the Holy Gospel, or our Habad of the Messiah.

Just as we may speak of all the various levels, dimensions, of da’at of the Holy Torah, so are there countless gradations of da’at of the Holy Gospel – hence, many gradations of “hearing the word of God.” This is well reflected by gradations of teachings in the various schools of the original apostles, and so also in the various gradations of understanding the teachings of the gospels throughout Christianity, much of which today are bound up only in the most superficial meanings and interpretations. In terms of “hearing” as the Kabbalah intends, this implies knowledge and understanding of the deeper spiritual and esoteric meaning, and yet, even more so, the experience of direct revelation through Ruach Ha-Kodesh, which is the origin of the Holy Scriptures.

This “hearing” implies the experience of Mochin Gadlut, the experience of expanded states of consciousness, the experience of the opening of consciousness to inner, metaphysical dimensions, and the experience of the knowledge of the Holy One through direct spiritual and mystical experience, the fruition of which is the experience of gradations of nearness and unification with the Holy One. As we know, the more we enter into this experience of Mochin Gadlut, or the “gnostic experience,” the more we “hear” or understand the Holy Scriptures and teachings we receive in a very different way. In fact, the further we venture into the experience of Mochin Gadlut, it is as though from one grade to another we receive an entirely different Torah and Gospel, our knowledge and understanding penetrating into the deeper mysteries.

Here, perhaps, we can share an open secret of how in the Holy Kabbalah hearing and understanding correspond. As you might recall, in Zohar Bat Kol, the “heavenly voice” of revelation, is a cognomen of Binah-Understanding. Thus, “hearing” implies the unification of the soul with Da’at, reaching into Binah, the Supernal Heart. Binah is also associated with memory, or remembering, so that when there is a hearing of a teaching, or understanding of a teaching, there is remembering, but when there is listening without hearing, understanding, the teaching will be forgotten.

In this light we may contemplate what the children of Israel promise concerning the Torah: “We will listen and hear, and we will remember and keep.” It is through listening and hearing that we remember, and it is through remembering that we are empowered to keep, which is to say, empowered to enact and realize the Spirit of Truth.

These were some thoughts I was inclined to share.

O Adonai, bless us this day to listen and hear Your Word, and so establish us in the great liberation through hearing. Amen.


Peace be with you!
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#38 Postby Phillip » Thu Nov 17, 2011 10:10 am

Shalom!

Thank you for this continued revelation of Gospel, Torah and the continued play of this teaching of Primordial Torah. It is a blessing to penetrate the depths of the Torah and Gospel as it exists on all planes of being and as it manifests as a guide for us to ascend to these heights! Praise El Elyon!

I enjoy re-reading this line of teaching from the beginning on occasion, since it lays out such a Cosmic picture of Torah as it emanates from the Primordial and examines this emanation in detail in descending order. What a beautiful mystery!

It appears that the teaching cycle here as we mention the words of the Torah and Gospel on the pages we encounter and relate with in this time and place, we have come to the place where the “rubber hits the road,” and in this, I am interested in the possibility of how an ascent in the pattern of teaching is enacted. How do we draw the teaching back up in stages to these same heights? It seems a fitting question as we introduce the transition here from Torah to Gospel.

In this light, I am interested in pursuing the energetic play that seems to be alluded to in this curious psalm that Elder Gideon points out that examines each of the Hebrew letters in order. Psalm 119 consists of 22 poems (songs), each beginning each lines with a Hebrew letter in order from Aleph to Tau. Many of the psalms engage in such a play with the Hebrew letters and seem to point to a energetic link between the words we encounter as vehicles of an energetic vehicle.

It seems to point to an energetic quality that we are blessed to receive in discourse and in spiritual study that operates within and behind all that is taught, but Elder Gideon’s question about psalm 119 also seems to point to the idea that the scriptures we encounter and study also have an intrinsic quality as vehicles to these experiences. I am curious how so and how they are drawn out.

The psalm Elder Gideon points to in particular seems to point us back to teachings of the Primordial Torah in the sense that as each poem is a particular mystery itself, each also points to the Primordial energy intelligence of a Hebrew letter in particular. The Scriptures are filled with such Kabbalistic “puzzles” which could be something of an example of how this energetic connection is identified and drawn out, but more broadly, this also points to speech, voice, writing articulation and communication.

In this light it has been taught in the tradition that Adam is often a metaphor for Intelligence and Eve is a metaphor for Speech. Can it be said that the Torah and Gospel can be seen as a template by which we align our intelligence and speech in order to enact the ascent pursued here?
Phillip

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Hitbonenut: Spiritual Contemplation

#39 Postby Tau Malachi » Fri Nov 18, 2011 12:02 pm

Greetings and blessings in the light of the Messiah!

The Holy Scriptures are, indeed, a vehicle of great spiritual power, light-power. Within and behind the Scriptures are all of these levels, dimensions, of the Holy Torah and Gospel. What is written, what appears as the Scriptures, is like a body, these inner levels or dimensions of the Torah and Gospel are like the soul; just as through our encounters with people, through the vehicle of the body we may acquire knowledge of the soul and interact soul to soul, so it is with the Holy Scriptures, we can acquire knowledge and understanding of these inner levels or dimensions, and our soul can interact and interrelate with that “soul,” specifically with Ruach Ha-Kodesh and Shekinah.

Here we may say a Jewish mystic, or a Christian mystic, our aim is to enter into the same experience, the same communion from which the Holy Scriptures are derived, or to enter into the same spiritual and mystical experiences that they speak about; hence, the Holy Kabbalah, the experience of the revelation of the mysteries of creation and God.

Now, to venture into the greater depths of the Torah and Gospel first and foremost requires faith – faith in the Holy One, faith in the Scriptures as a revelation of the Holy One, and faith in the People of the Book, the tzaddikim and prophets, and the sages and scribes. Having faith, understanding the truth of what St. James teaches us, “faith without works is dead,” we will seek to live as the People of the Book, the holy and righteous ones, taking up the teachings and enacting the spiritual truth of the commandments, living as spiritual human beings, the Community of Israel.

In the Messiah, of course, we are no longer bound to the law, and to the 613 commandments of the old covenant; yet, we can and do seek to know and understand, and to remember and keep, the spiritual essence of the commandments, or seek to know and enact the ways of righteousness and truth. As we know, there are shadows of human ignorance from previous shemittot projected into the revelations, and these we recognize and discard, yet within and behind these klippot there are spiritual truths, and within them are sparks of holiness, and these we seek to draw out and uplift. Thus, we receive the Holy Scriptures in faith, in fear and love of Yahweh, and we labor to live according to the truth and light revealed to us.

Essentially, the Holy Scriptures teach us a way of conscious evolution, the realization of our soul and spiritual essence, and we take up that labor of conscious evolution; in Hayyah Yeshua, the Risen Messiah, we have an image of the “Future Self,” as it were, that we are to be and become, and we actively labor to realize that divine vision of our inmost being. In so doing we transform nefesh behamit, the vital, bestial soul, into nefesh elokit, the godly soul, and we access ruach, our inner intelligence, and begin to draw in the influence of the inner aspects of our soul, neshamah, our divine nature, hayyah, our life-force, and yechidah, our divine spark or unique essence.

Here we can share an open secret. The deeper levels or dimensions of the Torah and Gospel correspond to the inner aspects of our soul, for that greater Habad is innate to the inner aspects of our soul. Thus, the more we actualize and realize the deeper, inner aspects of our soul, our being, the greater our Habad of the Holy Torah and Gospel.

Living according to the truth and light revealed in the Holy Scriptures, putting the teachings into practice in our daily lives, this is our foundation, beginning with the plain or simple meaning, then venturing into the deeper spiritual essence and mystical meaning. This naturally leads to a life of prayer and meditation, study and contemplation, and worship, joined with keeping the commandments, or acts of locks of loving-kindness and good works.

Now, if we wish to gain insight into how we can penetrate deeper into inmost mysteries of the Torah and Gospel, it is through hitbonenut, the art of spiritual contemplation. At the outset contemplation is an exercise of the intellect and mental consciousness, but spiritual contemplation goes beyond this as our consciousness expands and we access greater gradations of our intelligence – it becomes experiential as our conscious opens to inner or metaphysical dimensions, and we enter into direct spiritual and mystical experience of the Holy One, and likewise it becomes intuitive and supramental, an experience of a far greater intelligence, the “Perfect Thunder Intelligence,” or Mochin Gadlut. It is for this reason that, according to great mekubalim, hitbonenut is the tikkune of Arik Anpin reaching into Atik Yomin; they are indicating a mastery of hitbonenut, spiritual contemplation that passes into supernal or supramental states of consciousness, “seeing” and “hearing” as in the World to Come.

The way of hitbonenut is encircling, beginning with the exterior and venturing into the interior – we “encircle” the mystery, the secret, beginning with the most simple, plain meaning, and then continue to encircle the mystery passing from one level of meaning, truth, to another, until we exhaust our knowledge, our da’at. Then we abide in stillness and silence, quieting the vital, silencing the mind, waiting upon Ruach Ha-Kodesh to reveal hidden dimensions of the mysteries, secrets. To venture into the greater depths, or greater heights in this way requires great devekut-cleaving and great kavvanah-concentration; thus, as our devekut and kavvanah increases, so does our capacity of hitbonenut, spiritual contemplation.

In this way, through hitbonenut we can ascend into higher, inner, levels of Habad of the Holy Torah and Gospel, and perchance, through Divine Grace, even touch upon the Habad of the Torah of the Holy Ancient One.

This play of encircling from the exterior, plain meaning, into deeper interior and esoteric meanings in hitbonenut, is directly reflected in the foundation of our spiritual life, our living and embodying the basic, simple truth of the Holy Scriptures at the outset; living the simple truth, then we can reach into inner and secret truths, and living them, experiencing them, we acquire Habad, wisdom, understanding and knowledge (enlightenment).

Hitbonenut, of course, must be joined with hitbodedut, the practice of secluded prayer and deep meditation, along with prayer and worship in community, and remembering and keeping Shabbat; likewise, if we seek to delve into the greater depth of the mysteries of Torah and Gospel, we will also practice hitbonenut in sacred discourse with our tzaddik and companions in circle, laboring in community to bring forth new teachings and revelations of the Torah and Gospel.

It must also be said, if we seek greater Habad of the Torah and Gospel, it is important to pray in the fullness of faith, asking the Holy One to give us greater knowledge, understanding and wisdom, as St. James teaches us to do. Each and every time we sit to study and contemplate the Holy Torah and Gospel, it is good to pray at the outset for insights, inspirations and illuminations, and at the conclusion of our session of study and contemplation it is good to give praise and thanks to the Holy One and Shekinah for all that we have received, and to worship in the Shekinah of Yahweh, Yeshua.

Throughout our session of study and contemplation it is important that we have devekut, inwardly cleaving to the Holy One through the Shekinah and Sefirot, and important that we have complete kavvanah, focused attention, studying and contemplating without distraction. There is great spiritual power in this, so much so that the Zohar teaches us that if the angel of death were to approach a soul while they were in study and contemplation of the Holy Torah and Gospel, so long as that soul had full kavvanah, remaining undistracted, the angel of death could not touch that soul or take that soul – the company of the Shekinah with them would not allow it!

If we gain skill in hitbonenut we will find that our soul ascends from “rung to rung” in knowledge, understanding and wisdom of Torah and Gospel, and we will experience the revelation of new mysteries and teachings, and perchance we might even reach into prophecy, deep experiences of Ruach Ha-Kodesh.

O Adonai, may we be on fire with Your Living Spirit, illuminated by Your Holy Light and Truth. Amen.

Peace be with you!
Tau Malachi

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Commandments

#40 Postby Elder Gideon » Tue Nov 22, 2011 8:57 am

Shalom Tau Malachi!

I very much appreciated how Brother Phillip asked how with contemplation we may enter more more deeply through the text into that array hidden and concealed by the text. By an analogy, a page of scripture is as the surface of water. Only be venturing deeply beneath can one experience the source of the surface.

Your clarification of hitbonenut, Tau Malachi, is entirely helpful. I access this zone of sinking further and further into a mystery particularly while creating a holy image. Beginning with what I most basically know, an encircling unfolds while I draw or design; the more elaborate the project, the deeper the encircling. When I have come to the end of what I know, I silently continue, actively waiting. Perhaps in the same moment, or hours or days later, an integration flashes forth, what for me is a new teaching, a new hearing, transforming everything I knew from a perspective already present.

New insights feel like discoveries, because they must somehow preexist, waiting for a human one to perceive and speak them. Psalm 119 is such an example, for it is a Psalm of the Logos becoming flesh in Yeshua and in us who have faith in his Da'at. He also uses the word commandments, but its use must be entirely different than the way the scribes and priests heard it, for he himself declares, "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished." (Matthew 5:17-18 )

Command as a verb or noun denotes order, charge, directive, or control; the Ten Commandments coming from above Mt. Sinai, as though separate from the hearer, connote an imposition, a dominion. What's unusual about this word is how Yeshua uses it in complete distinction from how religious authority uses it: "I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another." (John 13:34-35)

Whether from Psalm 119 or the Gospels themselves, how may hitbonenut refresh and reorient our hearing of loaded words like commandments?

Gratefully,

Elder Gideon

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Luminousity of Commandments

#41 Postby Tau Malachi » Tue Nov 22, 2011 1:03 pm

Greetings and blessings in the light of the Messiah!

We are given a covenant and we are given commandments, and remembering and keeping the commandments we are established in covenant with the Holy One, a bonded relationship with the Holy One. I use the word “bonded” specifically, so as to say that through remembering and keeping the commandments we are able to cleave or attach ourselves to the Shekinah of the Holy One, and we become an agent, vehicle or channel of the Shekinah, the presence and power of the Holy One. Thus, the commandments teach us how to draw nearer to the Holy One, or how to cultivate the image and likeness of Yahweh Elohim, understanding similitude, “likeness,” as closer proximity on a spiritual level.

If the spiritual essence of a commandment is understood, it is the expression of our innate goodness, the expression of our humanity and the divinity that is within it, our true being; as such, the commandments are instructions about how to succeed and prosper, and how to experience health and happiness, true satisfaction and fulfillment.

Thus, through the commandments the Holy One teaches us how to drawn near, and the Holy One teaches us how to experience happiness – they are teachings on how to fulfilled our inmost heart’s desire, the true will of our soul. As such, they are the expression of the mercy and love of the Holy One, and they are blessings upon us, and they are empowerments for our self-realization and fulfillment.

If we consider the reception of a command, and what it means, receiving a command, or a directive, order or charge, we receive authority and power to carry out the command, and when we act, it is as though we are an emanation of the one giving the command, as though we become the one giving the command, having the authority and power given to us. In this respect, distinctly, a commandment is a spiritual empowerment, and fulfilling a commandment we join our mind, heart and soul with the Holy One, and the Shekinah of the Holy One becomes the doer, if and when it is an action for its own sake, and it is an action in self-offering, surrender, submission, or obedience.

A commandment implies obedience, submission, surrender, to a greater power and authority, and in terms of a submission, surrender, to the Holy One, it implies submission or surrender a greater will and greater good. The use of this word directly intends to teach us that right relationship with the Holy One is submission, surrender; a total and complete reliance on a “Higher Power,” and service of a “Greater Good” – hence, letting go of our self-will, self-grasping, to serve God’s will and to cleave to God.

If we let go of self-will, or self-grasping, then so also egoistic desire and fear; in place of this, there is the fear of Yahweh and love of Yahweh, or the desire for righteousness and truth.

The commandment Adonai Yeshua gives is the inmost essence of all commandments, love; and he, himself, enacts this love, showing us how to love God and love one another, and he calls us to enact this love with him, to be and become as he is, as God is. It is a commandment that is ‘no commandment,’ for where there is love, loving is an innate impulse from within us – there is no division, or separation, from the source of the charge, the “command.” This, in fact, is true of the spiritual essence of all the commandments; they are expressions of our inmost heart’s desire and are the joy of our soul, the fulfillment of our soul. It is only in the egoistic condition, the unenlightened condition, living only in the surface consciousness and bestial nature, that the commandments appear as something imposed, external, or coming from “something” separate and apart from us.

If in the midst of the various commandments in the Holy Torah we find shadows of bestial, mortal ignorance, finding here and there “commandments” that in nowise came from the Holy One of Being, this serves to illustrate the illusion of separation and insertion of self-will that comes from the bestial nature and surface consciousness. If we look into this essential commandment of Yeshua Messiah we see the banishing of all shadows, klippot, of bestial, mortal ignorance, and the healing of the divide causing them – whatever does not accord with love, compassion, is a commandment misconceived, either distorted or inserted by ignorance, or a lack of love.

Thus, in the Holy Gospel, in the Messiah, there is a clarification of the law and the prophets, a purification of Divine Revelation from the ignorance of klippah nogah (or the demiurge).

This reflects the need for the Divine Incarnation – it is God speaking directly to us, closing the divide, the illusion of separation, through which ignorance enters and distorts the revelation of the Truth and Light; likewise, it is the natural fruition of creation, or revelation, which is unification with the Divine and embodiment of the Divine.

Understanding that the entire matrix of creation is founded upon the Holy Torah, and understanding that the utterances of the Living Word and Wisdom by Elohim through which creation comes into being are commandments, needless to say there are deeper esoteric mysteries regarding commandments that are very difficult to speak, for they are very subtle and sublime, and so difficult to hear. In a simple way, though, we can say that creation is generated and sustained, and is orchestrated, through commandments, and enacting commandments creatures and creation are actualized and realized, the intention of the Holy One in them being fulfilled; hence, our very existence is rooted in the commandments, and therefore so also our fulfillment.

Here we can share an open secret. The reward, or the blessing, in fulfilling a commandment, or good deed, is within the activity of the commandment, or good deed itself. If we contemplate the commandment of Adonai Yeshua, that we love one another, this truth becomes quite clear, for in loving one another we experience the blessings and joy of love, and it is an experience of being uplifted and being happy, satisfied and fulfilled, complete.

The word “complete” is also integral to understanding commandments, for through them we are empowered as co-creators to perfect and complete creation; they are our co-labor with the Holy Spirit for the fulfillment and completion of ourselves and creation.

Having shared these thoughts I’m inclined to pause, waiting upon the Spirit of Yahweh.

O Adonai, teach us your ways that we might walk in them; teaches us to walk in beauty and holiness, and receive us among the living ones. Amen.


Peace be with you!
Tau Malachi

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Re: Luminousity of Commandments

#42 Postby Brooke » Wed Nov 23, 2011 4:24 am

Tau Malachi wrote:If we consider the reception of a command, and what it means, receiving a command, or a directive, order or charge, we receive authority and power to carry out the command, and when we act, it is as though we are an emanation of the one giving the command, as though we become the one giving the command, having the authority and power given to us. In this respect, distinctly, a commandment is a spiritual empowerment, and fulfilling a commandment we join our mind, heart and soul with the Holy One, and the Shekinah of the Holy One becomes the doer, if and when it is an action for its own sake, and it is an action in self-offering, surrender, submission, or obedience.[/color]


Shalom, dear friends !

There has been so much wisdom in this thread.

The idea of "action for its own sake" speaks to me of our deepest nature as the children of God, perfect in the indwelling Christ-presence. When we are walking with this awareness and love, we become a conduit for God's work. When we walk like this with no illusion of lack, then nothing about the law would appear to be separate from us. We are then One walking as The Word.

Sometimes it behooves us to not struggle quite so much with who and what we all are. Sometimes it's best to just let go and walk in faith, hope, and Light.

Blessings!
B.J.

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Lishma: "For its own sake"

#43 Postby Tau Malachi » Wed Nov 23, 2011 1:51 pm

Greetings and blessings in the light of the Messiah!

Lishma, “for its own sake,” and shelo lishma, “not for its own sake,” is a significant teaching in the Holy Kabbalah. Our aim in all activities, sacred and mundane, is to be completely present, mindful and alert, and to take up each action for its own sake, lishma, free from self-grasping, and egoistic desire and fear, and free from the ulterior motives that come with egoistic desire and fear. If and when we are involved in an activity for its own sake we will find that our experience is very different then when we are involved in an activity not for its own sake. There will be an innate satisfaction and enjoyment in the action itself, no longer grasping at some result or reward, and instead of being bound up in the surface consciousness, and self-consciousness, we will find ourselves centered within, living within, at peace. In fact, when we are fully present in an activity in this way, for its own sake, and with the presence of awareness, we may find that the doer vanishes, and there is just being in action, and we will find that our inner intelligence and divine nature shine from within us, and likewise we will find that a presence and power greater than ourselves enters and takes up the action, Divine Grace, or the Messiah and Ruach Ha-Kodesh.

Another way of speaking this is that we wish to take up each activity for the joy of the activity itself; hence, to fully experience and enjoy the action, sacred or mundane.

If we do this we will find much happiness in our days, and experience the greater satisfaction and fulfillment we so deeply desire. Basically speaking, we will discover that the source of our happiness is within us, not outside of us, or in things external to us, and we will find that happiness, or joy, is very simple – it is as simple as a choice, a view and way in life.

Adonai Yeshua teaches about lishma, for its own sake, in the Sermon on the Mount, concerning piety, the giving of charity, prayer and fasting, saying, “Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven” (Matthew 6:1), and saying, “Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Ibid 6:19-21). Giving a teaching to the multitude, he speaks of not seeking praise from others, or status in the eyes of others so as to appear spiritual or righteous, but rather seeking one’s reward from the Father in heaven, enacting what is right and true for the sake of the kingdom of heaven. This, of course, is guidance towards lishma, actions for their own sake, or for the love of the Holy One. Yet, even seeking a personal salvation, or “rewards in heaven,” may have a subtle taint of shelo lishma, an action not for its own sake. The noble ideal towards which the Master is pointing is lishma, the spiritual life and spiritual practice for its own sake, for the sake of the manifestation of the heavenly on earth and for the glorification of God, or for the love of God and one’s neighbor, all one’s relations.

(The studying chapter six of the Gospel of St. Matthew is an excellent way to extend this contemplation.)

In the Jewish Kabbalah lishma is often discussed in relationship with study and contemplation, and specifically the contemplation of the mysteries of the Holy Torah, for naturally, in a tradition that praises scholars and teachers of the law many may seek to study and contemplate, and acquire knowledge, in order to make a name for themselves, and acquire standing and money, and some may even do so in order to challenge and attack other scholars and teachers, seeking to show their own “superiority.” In so doing, they might very well assault true living tzaddikim, righteous ones, and perhaps lead souls away from living tzaddikim, drawing followers to themselves, God forbid! In other words, shelo lishma, actions not for their own sake, can lead to complete evil, leading souls to the Other Side, the dominion of the klippot.

This, of course, is not the way to study and contemplate the Holy Torah and Gospel, but rather, in righteousness, study and contemplation is for its own sake, for the love of God and the desire to draw nearer to God, and for the celebration of the mysteries of creation and God, a worship of God, and joy in the knowledge of the mysteries themselves. This may, indeed, be joined to a desire to be of benefit to others, the desire to help others restore their faith and return to God, the desire to help facilitate the enlightenment and liberation of others, which is to say the “love of one’s neighbor as oneself,” but this love remains lishma, for its own sake, not for the glorification of oneself, but the glorification of God.

The same may naturally be said of all piety, or all spiritual or sacred activities.

If we consider prayer as another example, we do not pray simply to acquire things we want, material or spiritual, but rather for its own sake, for the sake of an ongoing conversation or communion with God. It is fine that we ask God for what we need, and ask for the fulfillment of the needs of others, but when we pray it is for the delight of prayer itself, the joy of relating with God and drawing nearer to God in communion. It is the joy of friendship, and yet more, in perfect devekut, the joy of a lover, even more intimate than that of a friend.

In terms of lishma in the action of a commandment, it is a joy in righteousness, or joy in enacting what is right and true, or joy in nearness to the Holy One, or joy in an alignment and harmony with the Holy One; in this following a commandment, or enacting a good deed, is not a “commandment,” but rather is the expression of our heart’s desire and love, and it is our joy.

This is not isolated, though, to spiritual or sacred activities, but extends to all activities in our daily living – in this way we lead a spiritual life in everything, sacred or mundane.

In this regard we may consider our mundane work, or how we earn our living, and consider how our experience of work might change if we take up this practice of lishma in it.

I could not help but share a bit more concerning lishma, “for its own sake,” because it is really so important to us all and accessible to us all, and it is a practice that can bring about powerful changes in our experience of life, as well as our eventual experience of the afterlife.

May we be blessed to remember the Being of the Becoming, and abide in that Holy Being, the indwelling Messiah. Amen.

Peace be with you!
Tau Malachi

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#44 Postby Phillip » Wed Nov 23, 2011 2:56 pm

Praise the Lord for the Revelation of the Commandments and the mystery of their embodiment!

As we contemplate the Ten Commandments here, and the activity of practicing them in Lishma, for its own sake, I cannot help but track this contemplation back to its source in this line of teaching in an attempt to penetrate yet deeper into these profound mysteries. We studied Primoridal Torah, Torah de Atziluth and Torah de Beriyah and a practice of the Commandments was spoken of as a practice of transition from Torah de Beriyah into Torah de Atziluth. The teaching of Lishma and Shalo Lishma seems to mark, perhaps a transition in this context.

Tying this context to these mysteries here, it sounds to me as though the principle of embodiment is being alluded to here, and perhaps how we are "upgraded" or how our soul is "upgraded" through more refined embodiment of Torah/Gospel. Torah speaks of such things, it seems in various places, such as when it says that a "heart of stone" will be removed and a "heart of flesh" will be put in its place. Similarly, it is said that the Torah will be "written on the hearts" of the people. This teaching seems to be pointing in a similar direction.

In Lishma and Shelo Lishma I am hearing the difference between study and contemplations of mysteries that seek to show off or "know something" so we can "be somebody" and in Lishma I am hearing study and contemplation that penetrates our living and breathing and day to day state of Being, seeking not necessarily to have profound thoughts, but to penetrate the WAY we think in each moment of each day with the heart of this Torah and Gospel. Perhaps this conceptualization still exists in Shelo Lishma to some degree, though, please forgive me if so.

But in looking into this, I wonder what the transition within us from the unenlightened condition to Torah de Beriyah might look like in a deeper embodiment of the Torah/Gospel, and from Torah de Beriyah to Torah de Atziluth? I have a sense that this contemplation of Lishma and Shelo Lishma is significant at this point, but perhaps there is more...What is such a transition and how is it deepened within us?
Phillip

Elder Gideon
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Length of Days

#45 Postby Elder Gideon » Wed Nov 30, 2011 10:27 pm

Shalom Tau Malachi!

Now this is the commandment—the statutes and the ordinances—that the Lord your God charged me to teach you to observe in the land that you are about to cross into and occupy, so that you and your children and your children’s children may fear the Lord your God all the days of your life, and keep all his decrees and his commandments that I am commanding you, so that your days may be long. (Deuteronomy 6:1-2)

Understanding that the entire matrix of creation is founded upon the Holy Torah, and understanding that the utterances of the Living Word and Wisdom by Elohim through which creation comes into being are commandments, needless to say there are deeper esoteric mysteries regarding commandments that are very difficult to speak, for they are very subtle and sublime, and so difficult to hear. In a simple way, though, we can say that creation is generated and sustained, and is orchestrated, through commandments, and enacting commandments creatures and creation are actualized and realized, the intention of the Holy One in them being fulfilled; hence, our very existence is rooted in the commandments, and therefore so also our fulfillment.


This quote, combined with what has been drawn out above regarding lishma, I feel a relationship between fulfilling the commandments and one's prosperity in every respect of life and afterlife: one's length of days. In other words, to live long and well requires that we remember and keep the covenant for its own sake. This raises other questions in this inquiry of the commandments of Torah and Gospel.

To embody a commandment is to fulfill one's own existence, for as you beautifully drew out, commandments proceed from the source of our existence as a pathway of returning back to the source. I find in the commandments a kind of grain or current structuring Creation: To move with or against this grain or current is to thrive or suffer in life. To most ultimately thrive is to consciously return to the source in greater and greater degrees of self-negation, even beyond this name and form, the merit for which is afforded by observing the commandments.

All of this then centers on the mysteries in the phrase we'll hear repeated around the commandment of honoring one's father and mother, "so that your days may be long." The opposite is so for breaching Shabbat: "For six days shall work be done, but the seventh day is a sabbath of solemn rest, holy to the Lord; whoever does any work on the sabbath day shall be put to death." (Exodus 31.15) How may we more deeply understand our length of days merited for observing the commandments in lishma, for their own sake?

Gratefully,

Elder Gideon+

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Hitbonenut & Commandments in Lishma

#46 Postby Tau Malachi » Fri Dec 02, 2011 3:00 pm

Greetings and blessings in the light of the Messiah!

If we wish to gaze into the deeper mysteries of the Torah and Gospel, and wish to acquire knowledge of the secret mysteries of the Holy Kabbalah, according to the masters of the tradition there are two qualities we need, wealth and length of days. If we look into the lives of the holy ones in the Torah, almost all are wealthy and have length of days; put simply, they experience good fortune, even in the midst of what seem to be inauspicious circumstances. Their wealth and length of days is derived from their faith, and from living according to their faith, which is to say, remembering and keeping the commandments and decrees of the Holy One, and cleaving to the Holy One through them. If and when good fortune departs, generally speaking it is when they do not remember and keep the commandments and decrees of the Holy One; hence, when they cut themselves off from the source of all blessings and life, the Holy One of Being.

In faith, however, when it is strong and mature, the tzaddikim do not remember and keep the commandments seeking any reward, or seeking literal wealth and length of days, but rather, the fear of Yahweh and love of Yahweh is their motivation, and the commandments, or paths of righteousness, are their delight, their true joy, and in them they have peace. Yet, remembering and keeping the commandments, or taking up the worship of the Holy One in spirit and truth, generates good fortune (mazzal tov), which is to say wealth and length of days.

This good fortune, though, is not only a matter of good fortune in this world, but in the heavens and the World to Come, and as we know and understand the greater wealth and length of days is in the World to Come, and so as Adonai Yeshua teaches, it is not rewards on earth that we seek, but in heaven and the World to Come, where true wealth and true length of days, eternal life, is received. In this regard, what is meant by “wealth” and “length of days” may be somewhat different than it seems on the surface, though indeed some great tzaddikim experience good fortune in this world, as well as in the world that is coming.

In the discussion of length of days there is a hint given in the Zohar, for the holy ones in the Zohar say that if a person is immersed in the study and contemplation of the Holy Torah with full kavvanah-concentration, as long as they remain immersed no evil or ill-fortune can draw near to them. In fact, if the hour of their death came and the angel of death sought to take them, as long as full kavvanah remained present in their study and contemplation, the angel of death could not touch them. This, of course, joins length of days with kavvanah and hitbonenut, deep spiritual contemplation.

Length of days may indeed imply long-life, which can facilitate greater spiritual realization; yet more than literal length of life, on a spiritual level length of days is our capacity to focus, to hold our concentration in hitbonenut-contemplation and hitbodedut-meditation for prolonged periods of time, for only in this way does our consciousness expand to higher levels, accessing greater intelligence through which the most subtle and sublime mysteries are penetrated, or known and understood. Thus, to gaze into the deeper mysteries of the Torah and Gospel, or Holy Kabbalah, does require “length of days,” greater skill in hitbonenut, spiritual contemplation. This is reflected by what is taught of the tikkune of Atik Yomin, which is accomplished through a great tzaddik and circle of tzaddikim in deep hitbonenut, and the sacred discourse of the loftiest grades that would flow from this gathering in hitbonenut. Indeed, to gaze into the Torah of Atzilut, let alone to gaze into the Torah of Atik Yomin, requires length of days; and we may say that ultimately, such length of days is in the World to Come, where there is no end to life.

Joined with this, however, there must also be wealth, and by “wealth” we may understand great energy, great merit; essentially, full kavvanah in hitbonenut and hitbodedut requires a very high level of energy, light-power, generated through spiritual living and spiritual practice, along with the transmissions of spiritual power we receive from living tzaddikim. As length of days corresponds with our capacity of kavvanah-concentration in hitbonenut and hitbodedut, so wealth corresponds with devekut-passionate cleaving.

Wealth is also something more, for wealth implies a spiritual education and the wisdom treasury we receive through our spiritual education, and it implies knowledge and understanding of the outer level of Torah and Gospel, upon which the true knowledge and understanding of the inner and secret levels of Torah and Gospel is founded. Thus, if an aspirant truly and sincerely seeks knowledge and understanding of the Holy Kabbalah, then first they will establish themselves in the basics of the Torah and Gospel, and having faith they will live according to their knowledge and understanding – this being integral to the generation of “wealth” and “length of days” needed to acquire knowledge of deeper mysteries.

Through a basic knowledge and understanding of the Torah and Gospel we are able to remember and keep the commandments, and we know how to engage in good works, or acts of loving-kindness, through which wealth, positive energy or merit is generated; and this, in turn, becomes fuel, as it were, for length of days, or for our prayers, contemplations and meditations, generating greater devekut and kavvanah. On the most fundamental level, it is the cultivation of image and likeness, drawing nearer to the Holy One, and co-creating the conditions necessary for the full action of Divine Grace, or Ruach Ha-Kodesh.

The teaching that wealth and length of days are required to venture into deeper, esoteric mysteries of the Torah and Gospel also communicates another truth. If we wish to access greater spiritual knowledge and power, then first we need to learn to manage material knowledge and power – if we wish to be a vehicle for greater Divine Powers, then we must learn to master our present desire-energy and power, otherwise if we were to experience an influx of greater Divine Power we might become overwhelmed by it, or even shattered by it. This is well reflected by many would-be spiritual teachers or “gurus” who begin in apparent righteousness, with apparently sincere spiritual intentions, but who, when accessing greater power in their journey, often succumb to temptations and fall into serious error, misusing the spiritual knowledge and power they acquire. Thus, we are wise to attend to our ongoing self-purification, and seek to sublimate and uplift our desire-energy, and manage the knowledge and power we have at present, sanctifying what we have and offering it to the Holy One. In this way we prepare ourselves for influxes of greater knowledge and power, or influxes of the Divine Powers associated with the Holy Shekinah.

Now it must be said, the various levels of dimensions of the Holy Torah and Gospel are not separate and apart from one another, as though in fact a totally different Torah and Gospel; but rather, they are completely interconnected and interrelated, and all are to be joined as one, for there is One God, and God and The Name of God are One. Thus, there are various gradations of the commandments and decrees of the Holy One, from the outermost action to the inmost spiritual essence, and if we seek to penetrate the deeper mysteries, naturally we will seek to remember and keep the commandments on more subtle and sublime levels, seeking to draw out their inmost spiritual essence, or rather seeking to actualize and realize the inmost spiritual truth of them. In so doing we pass from grade to grade of holiness, or likeness, and so draw nearer to the Holy One, and in the inmost levels we may even experience oneness, union, with the Shekinah and Holy One. As we pass from one grade of nearness to another, and then from one grade of oneness to another, naturally we experience greater wealth and length of days, becoming more established in the World to Come, the fullness of wealth and length of days, eternal life.

Here it seems good to share a teaching on hitbonenut, spiritual contemplation, for it is an essential art in Kabbalah through which we are able to penetrate deep mysteries of the Holy Torah and Gospel. Essentially, hitbonenut, contemplation, is the art of encircling a mystery with our intelligence. We begin with the outermost knowledge of a spiritual teaching or mystery, and then proceed through various layers of interpretation towards the inmost, in effect “encircling” the spiritual teaching or mystery until we exhaust all that we know and understand, then we abide in silence, waiting upon the Spirit of Yahweh to give us further insight and illumination, or a revelation of deeper aspects of the mystery. As we do this, we focus completely upon the teaching or mystery without distraction; hence, we do this with full kavvanah. If when abiding we find we become distracted, we begin our encircling again, from outermost to inmost, and restore ourselves again to waiting upon the Holy Spirit. Needless to say, the greater our kavvanah, the more our capacity to prolong our contemplation with full focus, the greater are the insights and illuminations that may come through Ruach Ha-Kodesh. In this art of contemplation, of course, our aim is lishma, for its own sake, for the delight of spiritual contemplation itself, free from vital demand or lust for results. It is in this way that greater revelations can happen through Divine Grace, the Holy Spirit.

Although this way of hitbonenut begins as a mental, and intellectual exercise, through it we may experience a greater intuitive and supramental intelligence, and experience perceptions beyond the capacity of our typical mental consciousness. Thus, in this way we may gaze into mysteries of Torah de-Atzilut, or the Eternal Gospel, and something gleaned may become internalized, realized.

As you might surmise, the various gradations of enacting the commandments, and various gradations of knowledge, understanding and wisdom of the Holy Torah and Gospel, are all dependent upon the cultivation of lishma, actions of righteousness taken up for their own sake, and the more our actions on any level are performed lishma, for their own sake, whether mundane or sacred, the greater the holiness and spiritual power that is in them.

I do not know if this exactly was where your contemplation was going dear brother, but these were some teachings I was inclined to share today.

May we be blessed with wealth and length of days so that our service to our Lord, Adonai, might be complete. Amen.


Peace be with you!
Tau Malachi

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