Tikkunim at Night

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Tikkunim at Night

#1 Postby Elder Gideon » Sat Nov 05, 2011 9:43 am

Into your hand I commit my spirit;
you have redeemed me, O Lord, faithful God.
(Psalm 31:5)

At this point in the solar year for those celebrating the Feast of St. Lazarus, a time of shedding, releasing, and room-making for what is to come inspires this question.

Among Rabbi Isaac Luria's teachings of tikkunim in Shaar Ha Gilgulim, Gates of Reincarnation, one is very intriguing. The context of his nineteenth lesson concerns different levels of souls as they are rooted in various sefirotic combinations, all in an ongoing process of tikkune, even at night while we sleep:

However, the main tikune is still at night when one 'deposits' [their] soul by saying upon lying down, "Into your hand I commit my spirit." At the same time, the soul is elevated through a higher level of pairing and then returns as a new creation, "They are new every morning." (Lamentations 3:23)


What I've heard ever since reading this some years ago is that tikkunim are accomplished by our words and actions by day and by our kavvanah and devekut at night speaking this scripture before entering into sleep. This practice is entirely affirmed when we remember Yeshua quoting the very same Psalm while dying on the Cross. What is this mystery in Psalm 31:5 which moved Yeshua in his time and the Ari in another to find such deep powers of tikkune in transition? How may we practice this in our own tradition of Christian Kabbalah?

Gratefully,

Elder Gideon+

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Running and returning in sleep and dream, and waking up

#2 Postby Tau Malachi » Tue Nov 08, 2011 2:13 pm

Greetings and blessings in the light of the Messiah!

“Father, into your hands I commend my spirit” (Luke 23:46).

This is a inmost essential transference of consciousness at the time of death, and, as the Ari teaches, it is also a transference of consciousness at the time of going to sleep, understanding that how the soul, or consciousness, passes into sleep and dream, and passes into death and the afterlife is very similar, and reaches into the same inner or metaphysical dimensions. According to the Zohar, sleep and dream are “one sixtieth” the power of death, and just as in death the soul takes flight, descending and ascending, passing through all manner of realms and worlds, so also in sleep and dream souls take flight; the distinction, though, is that in sleep and dream the soul preserves a vital connection with the body, and running and returning the soul reenters the body, but at the time of death the vital connection is severed, and although a soul might attempt to return to the body, it cannot reenter the body. Thus, what we call “death” is more powerful, a significantly more intense experience of transition, one that will lead to a completely different life, whether in inner, subtle dimensions, or in the material dimension. What we call “sleep,” on the other hand is somewhat less intense because we return to our body, to this life and world, and yet, according to great mekubalim, like the Ari of Sefed, through sleep and dream there is the possibility of a great transformation of the soul, consciousness, and therefore a great transformation of our present life, so much so that it can be as though we receive a new life, a new incarnation, drawing in the influence of inner aspects of our soul.

As we know and understand in our experiences of the Feast of the Blessed Dead, and specifically the inner form of that holy feast, the “rite of sending a soul,” and as we know from our experiences of significant moments of Light Transmission, and our deeper spiritual and mystical experiences in prayer and meditation, our consciousness can ascend into higher, more expanded states, and can open to inner, metaphysical dimensions, and we can experience various gradations of nearness or closeness to God, and oneness with God. In other words, while as yet in this body, this life, our soul can reach into the same realms, worlds and universes as in the afterlife, and we can experience the seven earths, seven heavens and the eighth heaven, Supernal Malkut, through the Divine Grace in the Messiah. In fact, each time we go to sleep and our soul, or consciousness arises in dream, there is an opportunity for the ascent of the soul through the heavens, and for very luminous dreams and visions in dream; yet more, as in death and the afterlife, there is the possibility of greater nearness to God, and the experience of oneness with God, or various grades of the reintegration of our soul with the Light Continuum, Yahweh. If and when souls run and return in this way, experiencing heavens and gradations of reintegration in sleep and dream, naturally there is a significant development and evolution of the soul, or realization of the soul, and great tikkunim are accomplished – radical transformations of our soul, our consciousness, are possible.

The actualization and realization of our soul, the embodiment of the inner aspects of our being, and the embodiment of the Messiah and Ruach Ha-Kodesh, is accomplished through our incarnation, through the material dimension; and yet, the fruition of our realization, the completion of the tikkunim of our soul, happens in dream and the afterlife, or in the World to Come – the greater fruit, reality, of what is realized in our incarnation is experienced beyond this body and life, beyond this world. Every authentic wisdom tradition in the world teaches us this, and all teach us that we are generating our experience of sleep and dream by how we live each day, and are generating our experience of death and the afterlife by how we live this life, and all speak of a greater fruition, realization, beyond this life and world.

Here we may say, whatever our orientation, whatever occupies our thoughts the most, whatever our soul most loves and cleaves to, the soul becomes, in dreams, in afterlife experiences, and in incarnations; understanding this, we have every reason to pay attention to our thoughts and desires to ensure that they are directed to where we wish our soul to go, for wherever thought and desire goes, there we go, there we are!

In this light we may recall a very beautiful and powerful teaching of St. Paul in his Letter to the Colossians, in which he writes:

“So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your mind on things that are above, not on things that are on earth, for you have died, and you life is hidden with Christ in God. When Christ who is your life is revealed, then you also will be revealed with him in glory” (3:1-4).

If we inquire into “things that are above,” they are mysteries of the Holy Torah and Gospel, and the Word to Come, mysteries of the seven heavens, and more so the eighth heaven, and mysteries of the Divine Attributes, the Holy Sefirot and Olamot. Thus, understanding that our soul goes where our thoughts and desires are directed, St. Paul teaches us to contemplate the mysteries of the gospel and the heavens, and to set our minds and hearts on the World to Come, cleaving inwardly to the Risen Messiah, orienting our life and soul to El Elyon, God Most High.

The foundation of this, of course, is living the gospel and living in the Messiah, cultivating faith, hope and love, and seeking knowledge, understanding and wisdom; it is in the spiritual life, good works and charity, and in study and contemplation, prayer and meditation, and an ever deepening of our communion with the Holy One. If we were to speak the most essential key to an ascent of the soul, an ascent of consciousness in the Messiah and Holy Spirit, it is passionate devotion and cleaving in the fullness of faith, hence devekut.

Basically speaking, the more we are immersed in the spiritual life and practice, the more zealous, passionate, our devotion, the deeper our worship, our communion, the greater the ascent of our soul, our consciousness, in sleep and dream, and in death and the afterlife, and so also during our prayers and meditations. This is a simple truth, for in so doing we enact an active and dynamic surrender to the Messiah and Holy Shekinah, and we co-create the conditions necessary for the full action of Divine Grace. The more we live the gospel, the more we live in the Risen Messiah, the more our soul can be uplifted and illuminated by Ruach Ha-Kodesh, the Holy Spirit.

This will become reflected in our dreams, and visions in dreams, and it will become reflected in our afterlife experience – the greater our faith and devotion, our devekut, the greater our ascent and realization in the Messiah. As St. Paul teaches us, in wisdom, naturally, we always seek a “better resurrection,” as well as “greater gifts of the Spirit.”

The seven heavens, and the countless “mansions,” or heavenly realms and worlds within them, correspond with various gradations of nearness to God, and from one heaven to another, or from the exteriors to the interiors of the heavens, souls experience greater nearness and communion with God, and experience greater oneness with the Holy Light of God; and the eighth heaven, and the countless light realms and worlds within it reaching into Ain Sof, the Infinite, correspond with various gradations of oneness with God, nearness becoming an experience of conscious unification with the Holy Shekinah, and the delights of the union of the Holy One and Shekinah, or Holy One and The Name.

The more we cleave with our heart and soul, mind and life, to Yahweh Elohim, and to Hayyah Yeshua, the further the ascent of our soul into the seven heavens and their interiors, and if our devekut is faithful and passionate, it may come to pass that our soul may be drawn into the eighth heaven, Supernal Malkut. It is in this that the greater tikkune of our soul becomes possible and is accomplished, our soul becoming fully uplifted in the Messiah, fully illumined by Ruach Ha-Kodesh.

Now souls can ascend through the heavens, moving from one to another as though “climbing a ladder of lights,” or “flying through various altitudes,” and souls may pass into the eighth heaven in this way, assuming they do not get caught up in one of the seven heavens along the way, or do not become distracted, bound up in attachment to the splendors and their bliss. If their sole thought and desire is for greater nearness and unification with the Holy One, deeper communion and intimacy with the Holy One, then they may reach into the eighth heaven, Supernal Malkut.

It is also true that through the good grace in Yeshua Messiah, the Son of the Human One having descended from the eighth heaven, and becoming incarnate, and ascended into the eighth heaven, that souls can be uplifted through Divine Grace from any of the seven heavens into the eighth heaven in an instant. Because of this descending and ascending of the Soul of the Messiah, emanations of the sanctuary of grace, pure light realms, are manifest within all of the heavens, lower and upper, and so also great tzaddikim in the Messiah, apostles or “saints,” generate light realms as sanctuaries for souls in the heavens, laboring to uplift souls from the seven heavens into the eighth heaven, the true kingdom of heaven, Supernal Malkut. Thus, apart from a sequential, linear ascent through the heavens, if a soul abides in the fullness of faith and devotion, through the good grace in Hayyah Yeshua they can be uplifted, exalted, into the eighth heaven from within any of the seven heavens.

There is an even greater possibility, and even greater movement of Divine Grace – if we have full faith, and full zeal for Yahweh (the Light Continuum), and we cleave in full with our heart and mind to the Risen Messiah, without passing through the seven heavens our soul may be uplifted, exalted, into the eighth heaven.

Thus, when we go to sleep, or when we are dying, if we pray this prayer empowered by Adonai Yeshua on the cross, from dreamless sleep instantly, or from death instantly, our soul may arise in the eighth heaven, Supernal Malkut, directly; hence, our soul may experience full reintegration with the Light Continuum, Yahweh. This, naturally, will bring about great tikkunim of the soul.

Here we may say, this prayer of Adonai Yeshua on the cross, enacting the transference of consciousness, full self-offering at the time of his death, is the heart essence of the Lord’s Prayer, or what has been called the “Secret Lord’s Prayer.” This prayer, however, is something more than the words spoken, it is a full and clear conscious intention for reintegration, complete unification with the Holy One, a full focus of the mind and heart, thought and desire, on the Holy One – a single intention, thought and desire for the Holy One of Being. If prayed with full kavvanah and devekut in this way when going to sleep, or when dying, then this full reintegration, or full unification, will come to pass through Divine Grace.

Thus, cleaving to our hope in Hayyah Yeshua, going to sleep we may pray, “Father (Abba), into your hands I commend my spirit,” and this proves to be a powerful spiritual practice that can generate lucid dream, heavenly visions in dream, and experiences of nearness and unification in dream. Likewise, it will generate the conditions that can make the transference of conscious possible when the time of our death comes, and through the transference of consciousness, just as the Gospel of St. Thomas teaches us, we will not “experience death.”

This prayer of Adonai Yeshua, of course, is an evolution of the prayer from Psalm 31, for in praying to the Father, Abba, the soul is directed into Atzilut, and more than Malkut of Atzilut, the soul is directed into Hokmah of Atzilut, which corresponds with the full reintegration of the soul with the Light Continuum, Yahweh, the complete tikkune of the soul. Thus, in Messiah Yeshua we have a very special blessing and empowerment for this essential transference of consciousness when we lay down and go to sleep, and so also when we lay down at the end of life, our soul shedding physicality entirely.

If we take up this prayer of Yeshua Messiah when going to sleep, there is another prayer we may take up while awakening in the morning: “Adonai, I give praise and thanks to you for restoring my soul to the body, and for the renewal of my life this day. Amen.” This completes and seals the running and returning of the soul from sleep and dream, and it invokes remembrance of our dreams upon awakening.

There is, no doubt, more that can be said about these mysteries and this spiritual practice, but it seems that what has been shared is enough for the moment.

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

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

Joyce
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Tikkunim at Night

#3 Postby Joyce » Tue Nov 08, 2011 6:16 pm

This is such a potent message. This is the third time I have read about this reference to Psalm 31:5. Coincidently, four days ago during meditation, I became interested in the Divine Name, AGLA and felt that this was a very important topic. I found the information under "Mysteries of AGLA in the Christian Kabbala byTau Malachi and it has interesting connections with this present topic.
We find:
Among the navim there is another practice with this name: Breathing the Radiant Holy Breath, they circulate it throughout their body of light, taking up the five breaths, root, navel, solar plexus, heart and jar; then the full force of the Radiant Holy Breath is focused in the brow, the holy star that is in the center of the brain – then they gaze upon a flame, as upon Lamed, and when vision dawns and passes away, then they intone Ah, and like a wind pass through the top of the head, saying, “Abba, into your hand I commend my spirit.” When all is said and done, they intone Agla, and give praise and thanks to Yahweh Elohim, and worship in the Shekinah of Messiah. Thus, the vision bringers rehearse the secret of the Name of Agla, knowing in it the foundation of the true Holy Merkavah.

Regarding the prayer of Adonai Yeshua on the cross we see this reference from the Mysteries of AGLA:
[This Holy Name is also said to be a sacred chant taken up by the Tower of the Flock at the cross – entering into union with Kallah Messiah and envisioning the Messiah on the cross before you, worship, intoning Atoh Givor Leolam Adonai; when Adonai Messiah gives up his spirit to God, say Agla, and abide within, listening and hearing – Adonai will speak with you, as with the Holy Bride. ]
Peace be with you,
Joyce[/quote]

gregor
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Gilgulim and Olamots

#4 Postby gregor » Wed Nov 09, 2011 4:08 am

Thanks for beautiful post, which made sleep states much more clear to me.
If I understand correctly one of the most important goals for us in this incarnation is actually to come out of reincarnation cycle – into eight heaven, which is not part of Gilgulim anymore. And this has to do with ascending to Atzilut – where there is oneness (or nearness) with God.

I am contemplating about connection between reincarnation cycle and Olamots. So actually the universes of Beriyah, Yetzirah and Asiyah are all part of Gilgulim and the goal is actually not to stay even in the most high aspects of heaven, but to come into ‘Kingdom of God’ – Malkut of Atzilut. This is possible through the process of rebirth in this life (transfiguration) through which we can ascend to this state. In the book Gnosis of the Cosmic Christ there are mentioned various astral planes (upper, middle and lower), mental and causal planes. How are these planes connected to Olamots and teachings about heavens? They are probably part of Gilgulim?

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Liberation from gilgulim

#5 Postby Tau Malachi » Fri Nov 11, 2011 11:28 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, the seven heavens, seven earths and seven hells, and all of the various other realms and worlds that appear throughout Beriyah, Yetzirah and Asiyah represent realms of the gilgulim, or realms through which souls transmigrate. Thus, even the highest of the seven heavens remains within the gilgulim and until a soul is able to enter into the eighth heaven, Supernal Malkut, the soul remains bound up in the gilgulim.

If we search the Scriptures we will find many passages that indicate the impermanence of the heavens and earth. One example from the Gospel of St. Matthew records Adonai Yeshua saying, “For 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” (5:18). If heaven and earth will pass away, both represent realms of impermanence, transition, transmigration, hence the gilgulim.

If we use the more complex array of inner dimensions, astral, mental, higher vital, causal, spiritual, supernal and primordial, the seven heavens span from the upper astral to the inmost spiritual dimensions. The first two heavens, Vilon and Rakiya are astral heavens, the third heaven, Shehakim, is in the mental dimensions, the fourth heaven, Zebul, is in the higher vital dimensions, and the three upper heavens, Ma’on, Makom and Arabot are in the spiritual dimensions, the causal dimension being the divide between the upper and lower heavens.

At times, in some teachings, the mental and higher vital dimensions are considered inmost astral dimensions, and the causal is the intersection of the astral and spiritual dimensions. In these teachings we would speak of the material, astral, spiritual and supernal dimensions, and of the primordial dimension within and beyond the supernal. Thus, the lower, outer heavens from Vilon to Zebul would be astral heavens in these teachings, and the upper, inner heavens from Ma’on to Makom would be spiritual heavens. This is the more common teaching of the inner or metaphysical dimensions in Jewish and Christian Kabbalah.

If we look into the esoteric Christian Scriptures, or those called “Gnostic Scriptures,” we are taught that the Messiah comes from the Pleroma of Light, which is the eighth heaven, descending through the seven heavens and becoming incarnate on earth; in the resurrection and ascension we are taught that the Risen Messiah engages in a heavenly ministry, just as he engaged in an earthly ministry, uplifting and redeeming living spirits and souls from the seven heavens, as well as from the seven earths and seven hells, and all manner of realities in-between. Thus, the realization or enlightenment embodied in the Messiah reaches into all realms, worlds and universes of Perud, or the Entirety, throughout Beriyah, Yetzirah and Asiyah, the Soul of the Messiah, and the illumination of the Messiah, corresponding to Yichud, Atzilut and Adam Kadmon.

This, perhaps, may give us deeper insight into what Adonai Yeshua says to Nicodemus in the Gospel of St. John, “No one has ascended into heaven [Supernal Malkut] except the one who descended from heaven, the Son of the Human One” (3:13).

The seven heavens represent various gradations of nearness, but nearness in the illusion of separation, dualistic consciousness. In the highest, or inmost of the seven heavens, this dualistic consciousness is most subtle and sublime, but nevertheless it continues. The eighth heaven, however, and the countless light realms within it stretching into Ain Sof, the Infinite, represents gradations of nearness free from dualism, or free from the illusion of separation; hence various gradations of oneness, or conscious union with the Holy One and Shekinah.

The seven heavens are very good, and are necessary, for they facilitate the realization and ascent of soul, but the true salvation of souls, the enlightenment and liberation of souls, is in the realization of Supernal or Messianic Consciousness and the eighth heaven, Supernal Malkut – it is this that brings freedom from compulsory rebirth via the karmic continuum of the soul, and that liberates from the need for physical, material incarnation for the development and evolution of the soul. The seven heavens are very good for material, bestial humankind, and psychic, faithful humankind, but as we evolve and come to stand among the spiritual elect, spiritual humanity, we are called to seek Supernal Realization, Supernal Malkut – the true kingdom of heaven, eternal.

Now, in speaking of this essential practice associated with sleep and dream, this practice assumes that a person is Hasid, which is to say “pious,” or “zealous,” very devout in their faith; and likewise it assumes an ongoing self-purification, liberating the mind, heart and life from earthly things, and a focus instead upon heavenly things and the World to Come. The potential for the experience of heavens, or luminous realms, worlds and universes of inner dimensions is present for all souls, but as we know, most souls get caught up in the Midst, and in middle and lower astral realms in dreams, and most individuals are not often lucid in dream, let alone aware in dreamless sleep. This is because of extreme self-grasping, or self-cherishing, and because virtually all desire and fear is bound up in name and form, and personal history, and the desire for things of the world. If we wish to draw upon the greater potential of sleep and dream, then we need to purify this, turning inward and upward, heavenward and Godward.

Understanding the need for purification we can share a common spiritual practice that is often joined to the one above. Each evening an initiate may take up something of the judgment or “life review,” in prayer and meditation, reviewing their day in the presence of the Lord, Adonai, and they may confess and repent of any error, or anything that does not seem right and true, uplifting it and releasing it in the presence of the Lord, Adonai. Having done this, the initiate can then set their mind upon those “things that are above, where Christ is,” contemplating mysteries of the Torah and Gospel, and directing their desire to the World to Come and the Holy One. In this way the initiate can prepare her or himself for this spiritual practice of going to sleep with the prayer of the Lord on the cross. If this is done on a regular basis, needless to say it is a very powerful practice, facilitating true maturation in the Messiah, the Way.

There is also a special practice of hitbodedut we might join to this. I believe the method is taught on one of our audio files of Shabbat discourses. Essentially, each day an initiate will pray through the Holy Sefirot, descending from Keter to Malkut in the morning, and ascending from Malkut to Keter in the evening, and at the time of afternoon prayer, wherever they are, they will remember this continuum, and remember the Blessed Name to speak it, Adonai Yeshua Messiah. Basically speaking, one is rehearsing the renewal of creation and one’s incarnation, and the dissolution of creation and one’s incarnation each day; in the morning one is invoking blessings and mercy, and in the evening one is uplifting all in ascension. This is a very powerful continuum of hitbodedut, or secluded prayer, and forms the central practice in my own continuum – it’s been a daily focus of mine for ten years or so. Eventually I’ll post some teachings on this practice of hitbodedut, but this, and the discourse on the website, should be enough for a start for any of our companions living at a distance. Naturally, though, this practice assumes that an aspirant is well founded in knowledge of the Holy Sefirot and their correspondences in our Christian Kabbalah – it would not be a practice for a complete novice before knowledge of the Sefirot is acquired.

This seems enough for the moment.

O Adonai, we praise and we bless Your Holy Name, and we pray for that day when You and Your Name are one on the face of the earth. Amen.


Peace be with you!
Tau Malachi

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Ecclesia Pistis Sophia

Phillip
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#6 Postby Phillip » Fri Nov 11, 2011 5:25 pm

Shalom!

I am filled with Joy and Praise the Lord for these teachings... this life is short and swiftly passes away, and all here below is vanity and futility, truly! It is good to know that death comes to us all, and that there is a way to live that will cultivate that which is within and behind the appearances of this life, and perhaps touch on, and begn to draw into ourselves that which abides eternal.

In this context, the tachings of a life of constant prayer come to mind. I have had the sense recently that I have overcomplicated this practice of "constant prayer" and in doing so, made the actual practice of such a thing inaccesible to myself... created in how I hear this an idea of a practice that is unattainable and doomed to failure, and so set myself up for frustration and dissapointment... even in my spiritual work set myself up for vanity and futility.

So, are the practices you speak of here, which sound much like practicing a life of constant prayer are these pointing most essentially at a way a person relates with what arises in consciousness, and a habit of ever evolving that way or relating... inwardly with prayer, awarenss, worship and visualization, certainly as methods, but most significantly, I wonder it is most essentially a matter of relating with what arises in consciousness as a relating with an energetic display, rather than an arising of "me"?
Phillip

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Conscious Transitions

#7 Postby Tau Malachi » Mon Nov 14, 2011 10:46 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, whether in incarnation, waking consciousness, sleep and dream, or death and the afterlife, the reality of our experience is a radiant display of soul, consciousness, mind, and to the extent that we recognize and realize this our relationship with the reality of our experience changes. Essentially, our aim is to relax our self-grasping, and to let go of attachment and aversion; hence, to no longer be bound up in habitual grasping at the I-thought, but rather to reorient to our deeper being that transcends all that arises, and that transcends the appearance of birth and death.

Instead of a fixed or static entity, separate and apart from all creation, and separate and apart from the source of all, God, we are intimately interconnected with all creation and our source; and more than a “noun” we are a “verb,” which is to say that more than a fixed or static entity, we are a stream of being-consciousness-force, fluid and flowing, ever changing, ever coming into being. If we look into the truth of our being, we are a flickering between being and non-being, self and no self (Ani-Ain). There is something of this awareness in this spiritual practice of going to sleep, or consciously dying; a willingness to the disappearance of self, willingness to become Ain, no-thingness.

In this no-thingness, though, is everythingness, and it is an innate unity with our source, the Holy One of Being – the Living Father (Abba).

You might say that this practice is embracing the truth and joy of change, transformation, and it is restoring ourselves to the flow, reintegrating ourselves with our source so that we might arise according to our true nature and God’s will.

Essentially, as we pray this prayer we let go of the past, the unreal, and we bring ourselves into the present, looking forward into the future, and we surrender, saying to the Living Father, “Receive me, take me where you will!”

This, in fact, is our intention in Christ and God, to live in submission, living in the present looking to the future, willing to go wherever the Spirit of God carries us, all as God wills; and in Christ we have faith, and we have great hope, knowledge that God has a far greater vision for us than we have for ourselves.

This is a practice of unceasing prayer, not only by day but also by night, and as we draw nearer to the Holy One and our communion deepens, more and more we relate with everything through prayer. In everything we become aware of a communication, or communion, with the Holy One; even in situations, circumstances or events that seem severe or inauspicious, like those that may surround physical death.

Our spiritual labor in the Risen Messiah is one of conscious living and conscious dying, and sleep and dream offers us the opportunity to practice the art of conscious dying, and conscious arising in afterlife states; hence, an opportunity for the generation of the presence of awareness throughout all states of consciousness, and especially in transitions of consciousness from one state to another. Basically speaking, in the unenlightened condition we tend to be unaware of transitions, and tend to fall unconscious during transitions, such as when we pass into dreamless sleep or “death.” As a result, the states or realities that arise from these transitions are typically an unconscious arising, “karmic,” generated by habitual patterns of self-grasping, desire and fear, and unaware of this the soul is fated, as it were, to the experience of whatever realities arise, for better or for worse, as though separate and apart from the soul. To the extent we can maintain a presence of awareness during the transitions of consciousness, and during the arising of various realities in our experience, our entire experience can be transformed, as for example in more radical experiences of lucid dream.

It can prove very delightful to contemplate deeper meanings, or esoteric mysteries, within this prayer – specifically, “Father” (Abba) and “Your Hands” (two Yod), and “My Spirit” (Ruach, also Alef).

May our spirit, our intelligence, abide always in the hands of the Father, and may we abide in the holy remembrance of our true being in the Risen Christ. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Gideon
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Spacious Embrace

#8 Postby Elder Gideon » Sat Nov 19, 2011 11:03 am

Greetings Tau Malachi!

We are greatly blessed to hear in our lineage that Adonai Yeshua's final prayer on the cross is the "Secret Lord's Prayer", the essence which can carry us consciously beyond our body in dreaming and in dying into the loving hands of Abba. To the most unspeakably intense experience of Abba's love, I can only attempt to compare with the sky, in which all is welcome and pervaded and embraced, yet which no creature or event can ever change. When we speak of Sky Father in our lineage, it is literally so: Spacious Embrace. The Holy Spirit later unfolded this experience as a secret teaching in the Parable of the Prodigal Child in Luke 15, of Sky Father receiving the prodigal child into His spacious embrace.

To what these hands are pointing fascinate me. Inquiring into the 72 Names of Gevurot and Hasidim, there are many Names with two Yods to my surprise. Among the Hasidim: Ninth Name is Yod Mem Yod, which, "Is a Holy Name invoking sight into the World of the Holy Spirit – specifically, a vision of the World of the Holy Sefirot; but more than this, it is one of the Holy Names that is called upon to invoke the influx of the Supernal Light, Supernal Chrism."

Among the Gevurot, there are quite a few:

Seventy-First: He Yod Yod: Essentially a name of light transmission, which also invokes influx and, "it is a Divine Name for the transmission or communication of great spiritual power – the power of an apostle of the Divine Light, the Spiritual Sun."

Fifty-Eighth: Yod Yod Lamed: A name of transcendent, forward movement, "the empowerment to let go of personal history, to conceive of a new self-image in the Divine Light and set our life into motion realizing a new state of being and consciousness, a new paradigm of ourselves and our lives as we are in the Light Continuum: YHVH."

Second: Yod Lamed Yod: Of the same letters, but in a different order, this is a Name which negates the play of cause and effect and, "empowers us to retrieve the sparks of our soul and God’s Holy Light that becomes bound up in klippot through our negative actions; hence the ability to break habitual patterns of negativity and to gather in and reintegrate sparks of our soul and sparks of God’s Holy Light."

Both the Fifty-Eighth and Second Names enumerate fifty, empowering our ascent by Grace of Messiah into the final Gate of Understanding, which I'm hearing for the first time are the hands of Abba.

Fortieth Name: Yod Yod Zain: A name which recognizes one's sinless nature in Neshamah, "the power of the forgiveness of sin, the dispelling of all negative karma, fully activated by the holy sacrifice of Yeshua Messiah upon the Cross – restoration to the Great Natural Perfection." Like many other names already cited, it invokes influx which I'm hearing differently: the innate purity of the seven interior stars recognized and realized.

the Twenty-Ninth Name: Resh Yod Yod: A name which empower conscious participation in the redemption of all things otherwise dominated by the face of the Enemy, the face of Evil, "The remembrance of the great power that is in us – the power of the co-creator and co-redeemer, [laboring even for the redemption] of evil itself."

What I'm hearing of the hands is the self-offering of the fruit of our labor. I often hear you remind, "The fruit is not ours, but the Holy One's," which reminds me that what I've gathered belongs to God. For the sake of gathering, I'm incarnate. When I disincarnate every night, I'm offering my day's labor; when I disincarnate at death, I'm offering my life's labor. By night and by death, I'm offering what belonged to the Holy One and could be accomplished only through my portion of the tikkune of all.

You wrote above:
The actualization and realization of our soul, the embodiment of the inner aspects of our being, and the embodiment of the Messiah and Ruach Ha-Kodesh, is accomplished through our incarnation, through the material dimension; and yet, the fruition of our realization, the completion of the tikkunim of our soul, happens in dream and the afterlife, or in the World to Come – the greater fruit, reality, of what is realized in our incarnation is experienced beyond this body and life, beyond this world.


If the fruit is not mine, what is mine to offer asks a few subtle questions.

My spirit, which is offered in this Secret Lords Prayer, is certainly Aleph, manifest in these contemplations of the 72 Names as Lamed, Resh, Zain, He, and Mem. How these letters may possibly point to My spirit given to the two Yods of Abba will be a contemplation with which I'll have to abide for awhile. Nonetheless, a pattern present in all of these 72 Names with two Yods speaks of influx, dissolution, transcendence, the full-offering of an awakened, conscious, realized individual. What is mine to offer back to God at night or at death feels like a growing process accomplished and refined through laboring every day and throughout my life for what is not mine.

Lord Yeshua's mastery of submission to the Father is hidden in this enigmatic verse from St. John:

"For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father." (10:17-18 )

If I've accurately heard that the fruit is not ours, what becomes ours to give at night and at death?

Gratefully,

Elder Gideon+

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self-offering

#9 Postby Tau Malachi » Sat Nov 19, 2011 5:12 pm

Greetings and blessings in the light of the Messiah!

There is a secret hidden in plain sight dear brother, for “father” in Hebrew is Ab, or Abba, and Ab is Alef-Bet. Alef is composed of two Yod and a Vau in between them. Two Yod, two “hands,” and Vau, the Son (Ben), held by them; Bet, “house,” indicates the infinite space, expanse, the Living Father is, and Alef indicates the Living Father as the Great Spirit – the Infinite, Eternal Spirit emanating, creating, forming and completing creation, pervading all creation and encircling all creation.

Alef, composed of two Yod and a Vau equals twenty-six, the numbers of the Great Name of God, Yahweh; and the two Yod represent the upper and lower worlds, spiritual and material worlds, heaven and earth, the Vau representing the Human One that unites them, fulfilling the Ratzon of El Elyon in creation, completing creation.

What is offered to the Holy One that is new, given that everything comes from the Holy One? Souls begin in primordial unconscious unity, and arising from primordial unconscious unity (ignorance) souls become bound up in dualistic consciousness, the illusion of separation; although this is a cause of great bondage, and great sorrow and suffering, it is the vehicle of individuation, and through individuation the possibility of conscious union, the awakening of souls comes into being. What is new is souls awake, in conscious union, actualized and realized, uniting heaven and earth, creation and God – the conscious choice for truth and light, the conscious choice of love, the fruition of which is conscious union.

Primordial unconscious union is primordial ignorance, and the illusion of separation is cosmic and fundamental ignorance; through creative evolution, the journey of souls, what is new is therefore knowledge, da’at, the dispelling of ignorance. This reflects the ambiguous and paradoxical appearance of Da’at as a Sefirah amidst the Ten Sefirot in the Tree of Life and can inspire intriguing contemplations of Da’at as the manifestation of what is revealed and realized of Keter. As you might imagine, this has much to do with awakening, or the presence of awareness, in sleep and dream, and death and the afterlife, and in the deepest state of meditation and the arising of prophetic visions.

If we contemplate the prayer, “Abba, into your hands I commend my spirit,” the entire prayer is in the Name of Abba, and understanding this prayer as an essential transference of consciousness, its realization, fruition, is the fullness of Da’at, or conscious unification, reintegration.

Here we may remind that Abba is not only the name of the Holy Partzuf in Christian Kabbalah, but in the teachings of Yeshua Messiah it becomes a Name of God.

It is, indeed, an often repeated teaching, “The spiritual labor of the harvest is ours, but the fruits belong to God.” There is much that can be said regarding this teaching. First is the truth that apart from Ruach Ha-Kodesh we cannot bring a soul to the Messiah and the Holy One, and there can be no Light Transmission; we are to act as co-creators and co-redeemers, as conscious agents or vehicles of the Messiah and Ruach Ha-Kodesh, and we are to preach, sharing teachings, and pray, invoking blessings and empowerments, but the outcome, the fruition, comes through the Messiah and Ruach Ha-Kodesh. Thus, in the harvest of souls we co-labor with Divine Grace in an active and dynamic surrender.

It is also true, “one sows, and another reaps,” and very often we may be the one who sows and another may be the one who reaps, or we may be the one who reaps while another was the one who sowed. Within and behind, though, it is all an orchestration of the Shekinah of the Messiah, all as ordained by El Elyon, the Supreme, and in the midst of the harvest of souls, our responsibility is the spiritual labor as midwives to the Mother Spirit, the Holy Spirit, having faith and trust in the Holy One to bring about the ultimate salvation of souls, or the enlightenment and liberation of souls in the Messiah. Whether we appear to be successful, or not, does not matter, but only that we take up our spiritual work in sacred priesthood as light-bearers, healers and peacemakers, sons and daughters of the Living God (Hayyah Elohim).

Here we may say that we have the very same view regarding spiritual practice, whatever the fruits, whatever the results, all as the Holy One ordains; likewise, in faith, and in hope, we trust that even if there seem to be few fruits in this life, then in the afterlife Divine Grace will accomplish the action and bring about its fruition.

This same teaching also holds an awareness of Divine Providence and faith in Divine Providence, that everything that transpires is according to Divine Providence, and that we receive everything from the Holy One and Shekinah. This includes both spiritual and material bounty, and in everything, even things that might appear to come from our own efforts, we know and understand that God provides, and we give all praise and thanks to God, the Holy One of Being.

We may give an example. If we went to college and got an education, and then got a career and so are able to make a living, we might think that this is all our own doing. If we were to think this way, of course, it would be a form of idolatry, for in truth, as every person of faith knows, God provides all of this, for all that we are, and all that we have, comes from God, and rightly, if we have understanding and wisdom, we will know all that we are and all that we have belongs to God. Thus, the fruit of all labors, all that we are and do, belongs to God.

Our self-offering is an acknowledgement, or natural response to this truth.

Here I’m inclined to give two further interpretations of the word teshuvah, which is often translated as “repentance.” It may also be translated as “response” or “answer,” and our offering up all that we are, and all that we have, and all that we do, is our answer to God’s call, or rather, our response to the awareness, knowledge, of the reality of God, the Divine.

God gives this life to us, and it is ours to live, but the fruits of our life are to be offered to God. In a manner of speaking, God has given us life in order to live it and return it to God in love, conscious unification, or reintegration. All in a great and supreme mystery, the Holy One has fashioned us, and fashioned all creation, so that something new, something more, might be given in return, fulfilling the love-play of giving and receiving.

This reflects another aspect of this prayer when going to sleep, as a self-offering.

These were a few thoughts I was inclined to share. I imagine as the discussion unfolds we can explore a bit more how tikkunim of the soul are accomplished at night, but this seems enough for the moment.

O Adonai, in each moment may you receive our spirit, and may our every thought, word and deed bring glory to your Holy Name. Amen.

Peace be with you!
Tau Malachi

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Shabbat

#10 Postby sheryl » Sun Nov 20, 2011 10:15 am

Greetings Malachi!

Praise El Elyon for these teachings!

Shabbat comes to mind in reading your recent post. Does Shabbat represent the fruition of this self offering? Movement (colabor) and Repose (self offering)?

Shabbat Shalom!

Sheryl

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Tiikune in sleep and dream, death and afterlife, and shabbat

#11 Postby Tau Malachi » Mon Nov 21, 2011 12:37 pm

Greetings and blessings in the light of the Messiah!

Contemplating the mystery of sleep and dream, and death and the afterlife, is essential, for our soul dances in between the spiritual and material worlds in these transitions of consciousness, and through sleep and dream we can acquire insight into death and the afterlife, and perhaps generate a presence of awareness in dreamless sleep and experience various gradations of luminous and lucid dream. This, in turn, can lead to the generation of a presence of awareness in the fruition of the “black path” at the time of death, and lead to an awakening and full reintegration of the soul with the Light Continuum, Yahweh, in the afterlife experience.

In speaking of the true awakening, or actual enlightenment of the soul, there are two aspects. The first is the development of consciousness beyond the body, and the capacity to shift our center of consciousness from the physical, or material body, into a subtle body of light. The perfection of this development of consciousness beyond the body, and the transference of consciousness into a body of light, is the capacity to dissolve the body of light into its essence and nature, the Clear Light, or Ain Nature, and abide in a state of pure radiant awareness. This reflects the second aspect of the true awakening of the soul, the generation of a presence of awareness throughout all states of consciousness, and more so, through the transitions of consciousness, the fruition of which is the presence of awareness in dreamless sleep and death. In this development of consciousness beyond the body, and the generation of the presence of awareness throughout all states of consciousness, the soul no longer falls unconscious in transitions, and therefore, just as the first saying of the Gospel of St. Thomas teaches us, does not experience “death.”

Aside from spiritual practices associated with going to sleep, and practices of the transference of consciousness, the generation of the presence of awareness in the deepest state of meditation, or hitbodedut, also corresponds with the presence of awareness in dreamless sleep and death, and therefore deep meditation, liberated from all distractions of thought and the arising of visions, is integral to this full awakening or enlightenment of the soul.

Now, the arising of dream reflects how we have lived the previous day, it is the expression of the energy or our mind, heart and life, or what has occupied our thoughts, emotions, words and deeds, much the same as the afterlife is the expression of how we have lived the life we have departed, and all that has occupied us and all that we have done, and in a similar to our soul’s journey in afterlife states, in which we integrate the experiences and energy of the life we have lived, so in our dreams we integrate the experience and energy of that day of our lives, or at least there is the potential for its integration.

In a manner of speaking, whatever we labor to generate during the day, during our waking hours, becomes realized and completed in sleep and dream at night, just as whatever we labor to generate in our lifetime becomes realized and completed in death and the afterlife, for better or for worse, all according to mind, heart and body, or our thoughts, words and deeds, and our intentions within and behind them. To the extent that we labor for the tikkune and awakening of our soul in the day, so that labor will be realized and completed in dream, just as to the extent that we labor for the tikkune and awakening of the soul in this life, so that labor will be realized and completed in the afterlife. Thus, for those who live according to their faith, those who have passionate devotion, and who immerse themselves in the spiritual life and practice, there is the potential for great tikkunim of the soul at night, in sleep and dream, and so also the potential for the full reintegration of the soul with its source, the Light Continuum, Yahweh, in death and the afterlife.

We do, indeed, seek the resurrection, or our self-realization in the Messiah, while as yet we are in this body and life, but naturally the greater fruition of our self-realization, or the enlightenment and liberation of our soul, is beyond this body and life in the World to Come. Whatever our spiritual realization in this life, the greater its glory and power will be in the World to Come. Naturally, throughout our days, this will also be reflected at night in the arising of our dreams – the greater our faith and devotion, the more luminous and lucid our dreams will become, and the greater the ascent of the soul through heavenly abodes will be, and the more we will encounter holy and divine beings in our dreams, or tzaddikim and maggidim (“saints and angels”).

As you might imagine, if we study and contemplate mysteries of the Holy Torah and Gospel each day, we may receive greater teachings and revelations of those mysteries in our dreams. Likewise, if we pray and meditate each day, and we invoke the Holy One and Shekinah, along with the spirits of tzaddikim and maggidim, we may find that our prayers are answered in dream and our meditations arise in dreamtime, becoming realized in dream. If all of our daily activities are consecrated and offered up to the Holy One, and throughout the day we remember the Holy One and Shekinah, and cleave to the Holy One and Shekinah, then so also in our dreams we may experience a deep communion. It is all a question of our love, our desire, and where we direct it, our life and how we live it.

In this we may know and understand how practices for dream union, or tikkune at night, are empowered. They do not stand alone, but are founded upon a continuum of spiritual living and spiritual practice each day, and throughout each week – and we may say that they are founded upon remembering and keeping the Shabbat holy, honoring the covenant and continuum of Shabbat.

Six days of the week we work, and on the seventh day we rest; six days a week we tend a continuum of spiritual living and spiritual practice joined to all that we do in the midst of the world, but on the seventh day we “fast from the world,” as the Gospel of St. Thomas teaches us, and seek to immerse ourselves in deeper communion, deeper study and contemplation, prayer and meditation, and spiritual conversation and fellowship. The manifestation of the company of the Holy Shekinah with us on Shabbat, and what transpires in the continuum on Shabbat, has its foundation in our remembering the Holy Shabbat, and yearning for the Holy Shabbat, through the six days of the week, and then keeping the Holy Shabbat on the seventh day. As we know, Shabbat is called a “taste of the World to Come,” and on Shabbat, if we remember it and keep it holy, we receive a double portion of soul (life and light). Here we may also recall that the World to Come is also called the “Eternal Shabbat”; thus, tending the continuum of Shabbat is the essential gate of heaven, or of essential gate of the World to Come. Likewise, just as we may speak of the tikkunim of the soul at night, in sleep and dream, so when we remember the Shabbat and keep Shabbat holy, there are great tikkunim of the soul in the Holy Shabbat. Thus, for example, mekubalim teach us that the tikkune of the six days of the week, their completion and perfection, is in the Holy Shabbat, and likewise, they teach us that the blessings and empowerments of the week to follow are generated in keeping the Shabbat.

As you might imagine, if on the eve of the Shabbat we invite and welcome the Queen of Shabbat, and escort her into her dwelling place, and abide with her, this practice of going to sleep can prove even more powerful, and so also greater tikkunim might occur on that night. The same might be said of the night following Shabbat, when we have kept Shabbat holy, Divine Grace might move in a very special and powerful way if we were to take up this simple, essential practice of going to sleep in self-offering.

There is also another essential key for the greater movement of Divine Grace in this practice, one intended by the Ari, blessed be his memory, when he spoke this teaching. There is a special empowerment of this practice when we have right attachment to a living tzaddik, having a strong heart or soul connection with a tzaddik and cleaving to them, for naturally as they pray for us each day, in the morning, afternoon and evening, in their evening prayers they will pray for the tikkune of our soul in the night, and for greater insights, illuminations and revelations in our dreams. Yet more than this, they may also enter into our dreams to impart secret teachings, and to pray with us in dream and enact sacred ceremony, or worship with us in dream, and in that they abide in the company of the Holy Shekinah, so the spirits of other tzaddikim and maggidim may enter our dreams with them. The living tzaddikim labor in dreams and inner dimensions for the tikkunim of souls, just as they labor in the in-betweens of afterlife states for the rectification and redemption of souls. Thus, through sacred friendship, true discipleship or companionship, this spiritual practice is empowered. This was integral to this practice given by the Ari, for he was the tzaddik to those to whom he taught this practice, and they, in turn, served as tzaddikim to others, and knew very well the way of attachment to tzaddik. Likewise, in the prayer of Messiah Yeshua, the Perfect Tzaddik on the cross, and the succession of living tzaddikim, holy apostles that arises through him, this is intended – cleaving to heart and root tzaddik, and being uplifted through our devekut, right attachment.

These were some teachings the Holy Spirit inclined me to share today.

O Hayyah Yeshua, receive us, O Hayyah Abba, bless us; and so may all creation be received and blessed this day in You (Atoh). Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

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