Qeshet Nechash: Rainbow Serpent

Moderator: Tau Malachi

Message
Author
Tau Malachi
Site Admin
Posts: 5659
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Qeshet Nechash: Rainbow Serpent

#1 Postby Tau Malachi » Thu Mar 31, 2011 11:14 am

Qeshet Nechash: Rainbow Serpent

The word qeshet (or keshet) literally means “rainbow,” and it first occurs in the Bible in Genesis as the sign of the covenant given to Noah after the floodwaters subside, when the Holy one promises never to send forth the waters of destruction throughout the earth again as in that age. This symbol, of course, is taken up by the Christian Kabbalah as a prophecy of the Risen Christ, and the salvation of souls through the crucifixion and resurrection, for the fruition of the resurrection in the ascension is the attainment of a rainbow body (qeshet guph), the full release of the energy, light, bound up in the matter composing the body.

Qeshet as a word is rich with esoteric meaning, for it is the letter Koof joined to the name of Seth, Shin-Tau. Seth in the Christian Kabbalah is a name of the Messiah, the “Son of the Human One,” which is a term Adonai Yeshua uses when indicating the embodiment of the Soul of the Messiah in him. Koof joined to the name of Seth, or Qeshet, indicates the process of evolution through which the Messiah becomes incarnate and realized in humanity, and likewise, it indicates the fruition of this conscious evolution, the liberation of light bound up in material form, the attainment of the rainbow body of glory in the Great Ascension.

Seth equals 700, and Koof equals 100, so together they equal 800, a number of transcendence, and the realization of the inseparability of formlessness and form.

As we know, Nechash, the word for the serpent in the Garden of Eden, equals 358, which is also the number of the word Messiah, and by this we understand that the serpent and the anointed are one and the same spiritual forces, the force that binds being the force that liberates – one and the same consciousness-force, whether unenlightened or enlightened, sleep or awake.

In the third chapter of the Gospel of St. John Adonai Yeshua plays upon this connection between nechash and messiah by speaking of the Son of the Human One (Seth) being like the serpent uplifted by Moses in the wilderness – he indicates the Messiah of El Elyon as Nechash Tov, the Good Serpent, and by the mention of Seth and the serpent together there is an esoteric allusion to Qeshet, or to Qeshet Nechash according to the Christian Kabbalah.

On an esoteric level, as masters of the tradition have taught, the Gospel of St. John gives instructions for what amounts to a Christian “Kundalini Yoga,” and just as we hear in the Eastern schools, in the Christian Kabbalah there is said to be a divine power in us called the “serpent power,” a spiritual power that we are to awaken and uplift through the interior stars, or energetic centers in the subtle body. These seven interior stars from root to crown are represented by the colors of the full spectrum of light in a rainbow, from red to violet, and when they are opened and the serpent power is uplifted through them to the crown the subtle body shines with a brilliant rainbow glory, and the aura shines as rainbow glory too – this awakening of the full spectrum of our energetic being is called “Qeshet Nechash” in Christian Kabbalah, and it opens the way for the breakthrough to Supernal or Messianic Consciousness, our full self-realization in Christ.

There is a common symbol used in the Sophian Gnostic tradition of a serpent crucified in place of the human image on the cross, which alludes to deep esoteric mysteries of the crucifixion. Most often, the serpent is depicted in rainbow colors, representing Qeshet Nechash. On the most basic level, what this is meant to convey is that we awaken the serpent power and bring it into full action, uplifting it, sublimating it, in order to bring it into cessation – the action of liberation, the Great Exodus.

Thus, for example, we see this image in the Mother’s shrine within our sanctuary or study house, reminding us of an actual journey to self-realization in Christ and the way to that spiritual realization.

Seth is Shin-Tau, and as well as meaning the Son of the Human One, it also means the “Light of the Cross,” for Shin is the Mother Letter of primordial fire, and Tau was originally was drawn in ancient Hebrew as a cross; hence, Shin-Tau is a flaming cross, or a cross of light, specifically solar light.

Koof means the “back of the head,” which represents all evolution of life leading to the Human One – when Koof is joined to Seth, all creation is uplifted by the ‘Light of the Cross,’ the Risen Messiah. This is Qeshet, the true Rainbow Glory, the covenant, promise, of salvation.

It is important, however, not to confuse the mystery of Qeshet Nechash with the Veil of Qeshet on the Tree of Life – as I’ve shared in “Gnosis of the Cosmic Christ” the Veil of Qeshet is a klippah, a realm of illusion and misperception, all manner of delusions and false prophecies that can come through psychism or sorcery.

The Veil of Qeshet is the active manifestation of Klippah Nogah, the false light, and it is all of the deceptive dreams and visions that may arise in an impure state of mind and heart, or in the unenlightened condition. In other words, it is the power of nechash, or the serpent power, unredeemed.

There is much more that might be said of all of this, but this seems to be enough for the start of a conversation – we can wait and see where the discussion might carry us.

May nechash be uplifted and redeemed in us. Amen.

Peace be with you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Marion
Posts: 379
Joined: Sun Aug 01, 2004 8:41 pm
Location: Nepal

Qeshet and the Serpent

#2 Postby Marion » Wed Apr 06, 2011 2:01 pm

Shalom!

I was contemplating Queshet Nechash and the first thing that came to mind was the rainbow-Queshet first appears in scripture after the flood as a sign of Gods promise to Noah. I was wondering, could we contemplate the flood as the Baptism of the world? because in teachings of the eightfold path of initiation baptism means that the initiate is living according to the truth and light revealed in their experience. In the Sophian tradition baptism is when a person is received fully into circle. I also think of baptism as a purification ceremony. Because in the outer form the person is cleansed with water and then consencrated with oil. I was thinking about the flood in the same way where all that was not good and true was washed away and all that trusted the Holy One i.e Noah and family were preserved.

Therefore, I was also wondering if we could view the expulsion of Adam and Eve from the Garden of Eden into the world as birth. Because it is said that they were the first people of faith. Could then view the coming of the Messiah as the Transfiguration? Because in the eightfold path transfiguration corresponds to fire and Yeshua says “I have set the world on fire and I am tending it until it blazes”

A rainbow is composed of water AND fire. I was contemplating this in several different ways. The first is in the post Malachi says “...when they (the interior stars) are opened and the serpent power is uplifted through them to the crown the subtle body shines with a brilliant rainbow glory, and the aura shines as rainbow glory too – this awakening of the full spectrum of our energetic being is called “Qeshet Nechash” in Christian Kabbalah, and it opens the way for the breakthrough to Supernal or Messianic Consciousness, our full self-realization in Christ.”
The white father seed, which rests in the crown corresponds with water and the red mother seed, which rests in the pelvis, corresponds with fire. It is said that the serpent power rises through the interior stars to rest in the crown. Then the descending force (from the crown) and the ascending force are brought into repose in the heart. This in effect is fire and water joining in the subtle body, therefore implying a rainbow, more specifically, Queshet Nechash because the Serpent rests in Rainbow glory.

I was also thinking about how Queshet, spelled Quoph-Shin-Tau=800 in Hebrew and final Peh also equals 800. Peh means tonge or mouth. In “The Wisdom of the Hebrew AlephBet” Rabbi Michael L Munk says “Speech articulates the soul’s insights and concepts and communicates them to others” The final Peh is likened to an open mouth because unlike the other Peh, who is curled, like the tonge in the mouth, the final Peh extends his tail downwards. And we know that an open mouth is a speaking mouth which allows one to teach the Torah and Gospel.

It is said that the flood came because the people were using Magic power wrongly. Not in service to Ha-Shem, but for personal gain. In other words they were spell speaking and using the power of speech wrongly. Therefore, Queshet teaches us to speak from the heart.

I see a parallel in that, on the one hand Queshet is the rainbow of Gods promise to us to never destroy the earth with water again. On the other, it is the bow on which the arrow is strung in order to destroy. It is like the mouth. Who has the power to bless and to curse.

It is taught that Resh-Quoph and Shin are the three letters of falsehood. Whereas, Aleph-Mem and Tau are the three letters of truth. Queshet begins with two letters of falsehood in order to end with a letter of truth. I was contemplating the three letters of the word Queshet in this way: Quoph is like the person steeped in sin. Whose energy flows downward and outward i.e into the world. Because Quoph is a letter that goes below the line and therefore draws from the dark side.
Shin is like a person of faith reaching up to God, but still feels separate. The two arms are the right and left arms of the shin, and the head is the middle arm. And Tau is like the rightious one who is whole and complete in God, Tau is a cross, symbolizing the wholeness of heaven and earth, the human one and God.

After thinking all these things, something came to mind. Could we say that Nechash devoid of Queshet is Klippah, but only when it becomes Queshet Nechash is it whole?

I was also wondering, Malachi says in the post, that Queshet Nechash opens the way for Supernal or Messianic Consciousness. How is it then that the Rainbow Serpent-Queshet Nechash comes in to repose in Supernal Consciousness?

Blessings!

Marion

Tau Malachi
Site Admin
Posts: 5659
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Eightfold Path of Initiation...and rainbow rays

#3 Postby Tau Malachi » Mon Apr 11, 2011 10:52 am

Greetings and blessings in the light of the Messiah!

There are, indeed, hints of the Gospel in the Torah, and throughout the Old Testament there are prophecies, intuitions and visions of the eventual advent of the Messiah – while I do not know that I find exact or direct parallels in the stories of the Torah to the Eightfold Path of Initiation enacted and revealed by Yeshua Messiah, there certainly are energetic connections between various events, for throughout the entire revelation of the Divine depicted in the scriptures there is a labor towards one single intention, the salvation of the world, the enlightenment of the human one, hence the revelation of the Risen Messiah.

Thus, the sign of the rainbow given for a covenant with Noah, whose ancestor is Seth, and by extension with all humanity, foreshadows the advent of the Risen Messiah, and the story of the flood does provide an analogy of the primary initiation of followers of the Way, baptism. The flood, however, is the full force of judgment, Din or Gevurah, while baptism is from the side of mercy, Hesed, for the “remission of sin,” forgiveness. If we consider the deliverance of Noah and his family, and the creatures gathered into the ark, though, versus all those left outside, subject to the judgment, there is something of an analogy of baptism. When we go down in the living waters of baptism, all that is right and true is gathered in, and is reintegrated with the Light Continuum (Yahweh), and all that is not right and is false, unreal, is shed, being dissolved and washed away, as it were, leaving the soul, and the mind, heart and body, purified, restored to its innate perfection.

Here we may also speak of the ark as the holy neshamah, our heavenly or supernal soul, with ruach and nefesh, our intelligence and vital soul, gathered in, and reintegrated – this leading to a new emanation of ruach and nefesh regenerated, expressing our great natural perfection, which is neshamah.

Now there is something more to be said of Nechash, the serpent in the Garden of Eden, which the Zohar teaches is Samael, the “poison of God.” Nechash is the cosmic serpent power, the serpent power in all creation bound up in cosmic ignorance, the dominion of the demiurge and archons – in each creature, including us, there is an emanation of this serpent power, which is under the dominion of the demiurge and its great shadow so long as it is in impure emanation, asleep and dreaming, and directed downward and outward, hence to klippot, “husks” or “shells.”

The Messiah, or rather the force of the Messiah, is this same power awakened, sublimated and uplifted, or directed inward and upward, Godward – this is the power that liberates, that sets us free.

Nechash Qeshet, as well as Nechash Tov, is the name of this serpent power awakened, uplifted and redeemed in our Christian Kabbalah, and they are, at times, names of the Messiah, as is Seth Gadol, the “Great Seth.”

If we look into the Eightfold Path of Initiation, the cycles of this self-realization in Christ represent the progressive awakening, sublimation and uplifting of this divine power in us. The dawn of faith, which is our “birth” into the spiritual life, is the sparking or stirring of this serpent power – the beginning of its awakening, and baptism is the process of purification, sublimation, of this power, reintegrating it with its source, the Divine. The story of the temptation following the baptism of the Master teaches us the need for the conscious direction of the serpent power inward and upward, Godward, as it is awakened, which leads to the opening of the interior stars and to the generation of the body of light, a transformation of our subtle body – this transformed state being represented by the transfiguration.

Here we may say that if and when this serpent power is awakened, but is not purified, sublimated, and consciously directed in harmony with the will of God, or if manifest in a state of impurity and imbalance, it may become a very harmful, destructive power – an emanation of judgment. This same power that can bring heavenly, enlightening experiences, can equally bring hellish experiences that may further entangle the soul in bondage to the ignorance, the demiurge. Very truly, this is a force that can bind or liberate, can turn this way or that way, and so when awakened it must be directed according to the word of God, the gospel.

Once awakened, sublimated and uplifted, then this serpent power must be brought into cessation, repose, in the brow and crown – hence it must be brought to Golgotha, the Mount of the Skull, the “place of the crossing.” This corresponds with the crucifixion – through this the greater Supernal Influx occurs, and the full generation of the Solar Body of the Resurrection (Threefold Body of Melchizedek).

We awaken this power in order to bring it into complete cessation or repose, and it is this that brings true gnosis, the gnosis of salvation; hence, the gnosis of the Risen Messiah through our own experience of resurrection, the development of consciousness beyond the body, an awakening from among the dead in the awareness of eternal life, bornless being.

This opens the way for the ascension, and potentially divine rapture, the rainbow body attainment, and for a shift through various gradations of Supernal or Messianic Consciousness – and the dawn of Supernal Consciousness brings with it the actual capacity of conscious union with God, and the fruition of the soul’s liberation, called “enthronement.”

At the outset of this journey we seek an influx of Light from above, and we seek continued influxes of Light throughout our process of self-realization in Christ until, eventually, we are able to receive and integrate the direct Supernal Influx, the True Light of the Messiah – and it is this process that is understood as “salvation,” liberation, among Christian Gnostics.

Now there is something more to be said of Nechash Qeshet, for Qeshet, “rainbow,” represents the spectrum of light raying out when clear light, “white light,” passes through a prism, and as such represents various gradations of Light Transmission, initiation, and the various blessings and empowerments that might be imparted, which are integral to the full awakening and redemption of the serpent power, or to our full self-realization in Christ. When this great power is awakened and manifest in a holy tzaddik or apostle, and the Supernal Influx is received, they have a capacity to transmit something of this power of their spiritual realization, and they have a capacity for sharing various blessings and empowerments, or taking up spiritual works, for it is a wonderworking power, as we see in the Perfect Master, Yeshua Messiah.

Thus, Nechash Qeshet indicates an embodiment of the Shekinah of Messiah for the harvest of souls, an active compassion manifest through works of invisible spiritual assistance, delivering from bondage, healing and relieving suffering, illuminating and bringing peace – the empowerment of a true light-bearer.

When speaking of various gradations of light, in essence as the Light-presence (Christ) and Light-power (Holy Spirit) is embodied, in compassion it is transformed into emanations and forms that are accessible to many individuals – an influx of pure Supernal Grace would be overwhelming to most of us, therefore tzaddikim and maggidim impart measured blessings, transforming the Divine Power into limited amounts, in a manner of speaking, that we are able to receive and use. In the process of initiation and empowerment, however, progressively less limited gradations of Light Transmission are shared with us, until eventually we can receive direct influxes of pure Supernal Grace, the Shekinah of El Elyon, the Supreme.

As you might surmise, the uplifting and cessation of the serpent power is directly connected to the Pentecostal Fire – a baptism of spiritual nuclear fire, “Supernal Light.”

The sign of the covenant given to Noah, qeshet, can be understood as a promise for the eventual manifestation of the full spectrum of Light Transmission, which is the enlightenment and liberation of souls.

In closing we can say, all living spirits and souls are destined to this salvation – the salvation embodied in Yeshua Messiah is universal. Thus, even those souls apparently destroyed in the flood, or rather, whose incarnations where destroyed, receive the same promise of eventual salvation – and no doubt many of them have already been enlightened and liberated, while many others still remain in the gilgulim, the transmigration of souls, until the time of their full salvation, liberation.

May all living spirits and souls be blessed this day, and may all be uplifted in the Great Resurrection and Ascension. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Marion
Posts: 379
Joined: Sun Aug 01, 2004 8:41 pm
Location: Nepal

Rainbow Rays

#4 Postby Marion » Thu Apr 14, 2011 2:55 pm

Shalom!

A rainbow is the full spectrum of light. I was contemplating on how you said that Queshet points to the spectrum of light that rays out when clear light passes through a prism. I was thinking about it in terms of the tree of life. Often we have spoken of the supernal triad being the prism and the seven sefirot of construction being the rainbow rays. So I was wondering, Does this imply something is innate perfection? In that, if Queshet represents everything because it holds all colors, or can we think about it as all of creation? and we know it is uplifted by way of the serpent. Would that imply the teaching that everything is sacred as it is?

I was also contemplating the symbolism of the serpent. On the earth, serpents are land-bound creatures. They slither on their bellies on the ground. Their head even is close to the ground. The symbolism of the uplifted serpent then becomes very interesting. Does it imply that all that moves downward and outward will eventually be redeemed? Does this also imply the teaching that the universe is inherently self-liberating? This reminds me of the Gnostic teaching that we are all destined to become Christ-Like whether it be in this lifetime, a hundred lifetimes or a million. This leads me to the question. Is Queshet Nechash that liberative force in the universe? I am also wondering if this is part of the meaning when we talk about “riding the Dragon” Which seems to imply, not only a mastery over a great force but also a taking up of all, that is, that point in which our whole life is taken up in service to the continuum. As you say in the post:

“The Messiah, or rather the force of the Messiah, is this same power awakened, sublimated and uplifted, or directed inward and upward, Godward – this is the power that liberates, that sets us free. “

I was also thinking about how the serpent power is a moving force. If one has ever held a serpent, what is most striking is how fluid and flowing the movement is almost like a river. I was thinking about Queshet Nechash as a moving force. Like we see in the Messiah he moved great force in this world. It is like Queshet Nechash can change tides and patterns of energy to shape what happends in the world.

Blessings and Shalom!
Marion

Tau Malachi
Site Admin
Posts: 5659
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Release of light, and clear light dissolution

#5 Postby Tau Malachi » Fri Apr 15, 2011 2:34 pm

Greetings and blessings in the light of the Messiah!

On the Tree of Life the Sefirah that acts as the “prism” is Da’at through which the light of the supernal Sefirot passes and “refracts” into the “rays” represented by the seven Sefirot of Construction – in the microcosm, though, it is the crown star, and so, mysteriously there is a connection between Da’at and the center on top of the head.

When the teachings speak of the “dragon,” this is the force of the unredeemed collective serpent power, and “riding the dragon” implies the use of admixed and dark spiritual forces in skillful means – the ability of an adept or master to pacify, enrich, subjugate or transform archonic and demonic spiritual forces, drawing them into the service of the kingdom of heaven and the harvest of souls.

Nechash Qeshet as a symbolic term indicates the serpent power awakened, purified and uplifted, and redeemed, and alludes to the release of light bound up in matter, the potential of the rainbow body attainment, or divine rapture. When the serpent power is redeemed, it is a liberating power, the power of the Savior, the Messiah.

Interestingly enough, if we consider the serpent in movement, this force is set into motion to be brought into cessation, repose, and it is this that manifests Nechash Qeshet in full.

The fruition of Nechash Qeshet is the clear light dissolution, akin to a rainbow that dissolves into the skies nature – in this regard we may consider the ascension of the Risen Messiah and his dissolution into pure light, leaving no body behind as told in the scriptures.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Marion
Posts: 379
Joined: Sun Aug 01, 2004 8:41 pm
Location: Nepal

Re: Qeshet Nechash: Rainbow Serpent

#6 Postby Marion » Thu May 19, 2016 6:43 am

Shalom!

There has been a contemplation of the letters of the three paths leading into Malkut on the Tree of Life. The letters are qoph on the right, shin on the left and tau in the middle. Curiously, these three letters spell qeshet—rainbow, as we’re discussing above. There are three aspects to the rainbow body that we speak of: Truth body, Glory body and Emanation body. I am wondering if the three letters spelling qeshet can be attributed to these three aspects? Where qoph is attributed to emanation body, shin to glory body and tau to truth body?

Why is qoph on the right and shin on the left? We were speaking the other day of how if a Tzaddik were to only appear in truth body, the only people that would see them would be other tzaddikim that have attained that realization. If a Tzaddik only appeared in glory body, only those with interior senses open would see them. If a Tzaddik appears in a body of emanation, everyone can see them, though only a few will be able to recognize a Tzaddik as a Tzaddik. So qoph as emanation body is merciful because everyone has the potential to recognize a Tzaddik? Shin on the left makes sense as it is the letter of the Shekinah and the Shekinah is from the left-severity because she indwells materiality. The placement of the Shin reminds of Yeshua’s saying in the Gospel of Thomas “Look! I have set the world on fire and I am tending it till it blazes.” What more can be said of shin on the left, qoph on the right and tau in the middle?

Blessings and Shalom,
Marion

Elder Gideon
Site Admin
Posts: 1373
Joined: Mon May 10, 2004 8:41 am

Physical Intelligence

#7 Postby Elder Gideon » Sat May 21, 2016 8:45 am

Shalom!

I appreciate Marion's questions of Qof, Shin, and Tav as paths in our Christian Tree of Life reaching into Malkut. If I may, I had another very related question to ask, which arose in a recent mentoring on Qof.

In the Thirty-Two Paths of Wisdom, Qof is called Physical Intelligence because "it depicts the growth of everything that becomes physical under the system of the spheres." Physicality, for its immediacy, is most complex, for the phenomenon of physicality is filled with endless assumptions, all of which are exposed when physicality comes to an end.

Those for whom such assumptions have been purified to greater and greater degrees are the same for whom another kind of energy can move through, and even as, their body. Their appearance, mass, and physicality function like any other, but their energy is not like any other. Energy distinguishes a physical body from the body of emanation. Both are physical bodies, but move incomparably distinct degrees of energy. Perhaps the ignorance of what causes growth describes ordinary, physical consciousness; the enlightened awareness of what causes growth describes the body of emanation.

In this direction, I hoped to ask how Qof, a Hebrew letter that reaches below the line, participates in physicality that is conscious and unconscious of its root and foundation? How does Qof inform and teach of the body of emanation?

Gratefully,

Elder Gideon

Tau Malachi
Site Admin
Posts: 5659
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: Qeshet Nechash: Rainbow Serpent

#8 Postby Tau Malachi » Sat May 21, 2016 2:46 pm

Grace and peace to you in Hayyah Yeshua!

First it needs to be said that in speaking about the Rainbow Body Attainment, this corresponds with a radical revelation of the realization of the Threefold Body that occurs with some Tzaddikim at the time of their departure from this world, full divine rapture and ascension such as is recorded of Enoch and Elijah, and more directly with the final ascension of Yeshua Messiah. Essentially, the Body of Emanation and Body of Glory are dissolved into the Body of Truth, and specifically the material body is translated into pure energy, pure light, pure spirit, so that virtually no trace of the material body is left behind, and when this happens, generally, there is a radical display of Rainbow Glory (Keshet Kavod).

Now contemplating the three letters of Keshet and the Threefold Body of Melchizedek, Tau corresponds with the Body of Truth (Amet), conscious unification with the Clear Light (primordial and supernal) and with the Eternal One; this is the foundation of the Body of Glory and Body of Emanation, the appearance of Anointed Tzaddikim in heaven and on earth, and corresponding with the Netivah between Yesod (Tzaddik) and Malkut (Kingdom, Community) it indicates that all teachings and revelations of a Holy Tzaddik flow from their realization of the Body of Truth - primordial enlightenment, supernal realization.

Tau also corresponds with the entirety of the Threefold Body, understanding the three aspects of this body of enlightenment as inseparable from one another, one Great Body of Light; all the radiant display of the inmost essence and nature of the soul (yechidah, divine spark).

Shin corresponds with the Body of Glory arising from the Body of Truth, the soul of Holy Tzaddikim abiding in the interior Shekinah, their appearance in the Supernal Abode, or Light Continuum, reaching through the inner and outer heavens into the world of spirits; hence, the Body of Light in Shamaim - heavens, a radiant display of the interior Shekinah reaching into the exterior Shekinah, Mother and Daughter being unified in the appearance of the Holy Tzaddik in heaven and on earth.

Koof corresponds with the Body of Emanation, or Manifestation, the soul of the Holy Tzaddik abiding in the exterior Shekinah, unified with exterior Shekinah, embodying the fullness of the Holy Spirit; hence, their appearance on earth, in this world, but reaching into the world of spirit and the outer heavens. This letter corresponds with holiness and with the Holy Kabbalah - revelation, tradition, and therefore implies the Habad of Mochin Gadlut (enlightenment); but it also corresponds with the klippot - husks of darkness, impure emanations, and as we know, when the tail of a letter reaches below the writing line it feeds and sustains the klippot, the Other Side, as well as the Sefirot. Understand, as Adonai Yeshua taught, “physician does not go to those who are well, but to those who are sick,” and likewise, the Messiah and Anointed Tzaddikim do not come into the world for the righteous and upright, but for the sake of the wicked and sinners. As we know, appearing in this world Tzaddikim take on the karma of this world, and they directly take on the karma of those whom they teach and initiate, and often they will descend into klippot, or even literally fall into them, to overcome them on behalf of others and to deliver souls bound up in them, all as the Most High sends them to do, all in mercy and compassion. Understanding this, Koof does indeed well represent the Body of Emanation, or Body of Manifestation, for to enter into this world and the collective consciousness of humankind in it is to enter into klippot, and to engage a play with Klippah Nogah, more or less.

Now Shin is on the left and Koof is on the right; “left” is Judgment, “right” is Mercy. Listen and hear, and understand! There is great mercy and compassion in the appearance of Tzaddikim in this world, the manifestation of the Sanctuary of Grace for all who are able and willing to receive it; the revelation of the Body of Glory, or Light Transmission, however, corresponds with Judgment, because it is Great Mercy to those who love the Holy Light and cleave to the Holy Light, but Great Judgment to those who love the darkness and cleave the darkness; therefore it is a manifestation of the Judgment. The Body of Truth, of course, is the complete unification of Mercy and Judgement, transcending Mercy and Judgment; hence, Supernal Mercy, or rather, Supernal Grace - Boundless Compassion.

May the promise of the Rainbow Glory made by the Holy One be fulfilled with us; may we be blessed with the experience of Divine Rapture - the Pure Bliss of Union with the Messiah in the Eternal One! Amen.


Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


Return to “Christian Kabbalah”

Who is online

Users browsing this forum: No registered users and 2 guests