Adam Kadmon & the Olamot-Universes

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+David

Adam Kadmon & the Olamot-Universes

#1 Postby +David » Sun Dec 09, 2012 12:00 pm

Dear Tau Malachi

I am somewhat familiar with the concept of the 4 Universes, and the Great interleaved Tree (sometimes called 'Jacob's Ladder').

In "Gnosis of the Cosmic Christ" you teach about a 5th Olamot, that of Adam Kadmon. Is the prior to Atzilut?

Since the 4 Universes are related to the 4 Elements, is the Universe of Adam Kadmon that of Akasha/Space?

And, in the Great Tree diagram, can we consider the great central column - from the Malkut-of-Malkuts in Assiah, to the Keter-of-Keters in Atzilut - as being the Tree of Adam Kadmon? (I have sometimes heard the great central column referred to as the '5th Tree'.)

with all good wishes & prayers,

Tau Malachi
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Adam Kadmon: Primordial Universe, Ignorance & Enlightenm

#2 Postby Tau Malachi » Mon Dec 10, 2012 1:09 pm

Grace and peace to you in Hayyah Yeshua!

The larger body of teachings concerning Adam Kadmon emerge with Rabbi Isaac Luria, or the “Ari of Sefed,” blessed be his name and memory; based upon these, a significant body of teachings has been generated on Adam Kadmon in our Christian Kabbalah, corresponding with advanced teachings, or inner and secret teachings, of the Kabbalah. Because teachings on Adam Kadmon correspond with inner and secret teachings, very often Adam Kadmon is mentioned only in passing, and we hear more about Atzilut, Beriyah, Yetzirah and Asiyah; Adam Kadmon is, however, an Olam-Universe, the primordial universe, and corresponds with the “fifth element,” primordial space.

If we look into the Lurianic Kabbalah, and understand the teachings of this great mekubal, on one hand Adam Kadmon is an Olam, the Primordial Universe and Primordial Sefirot; on the other hand, at the same time, Adam Kadmon is the inmost Partzuf, containing all of the Holy Partzufim, including hidden or secret Partzufim. According to the Ari of Sefed, the shiverat ha-kelim (shattering of the vessels) begins in Adam Kadmon, and the cause of this original shattering is because the primitive, primordial Sefirot had no way of relating and interacting with one another, and therefore no means of tikkune. Thus, for the sake of the tikkune of these fractured and shatter vessels Atzilut was generated by the Holy One, Ain Sof; the Universe of the Names of God and Partzufim, or capacity of the Holy Sefirot to interrelate and interact, being the vehicle of tikkune-mending. In a manner of speaking, Atzilut, the Supernal Universe, is the aura, radiance or glory of Adam Kadmon, the Primordial Universe, and Atzilut is as the Body of Adam Kadmon, and like a body and soul in incarnation so Atzilut and Adam Kadmon are inseparable from one another; hence the eternal realm, or Realm of Yichud-Unity.

Atzilut is the World of Sefirot proper, and is the Universe of Names and Partzufim, therefore Adam Kadmon is the inmost Partzuf, and while Atzilut is the radiance surrounding Adam Kadmon, at the same time, Atzilut, and all of the Olamot, are within Adam Kadmon – the primordial potential and reality of all (Kol). In truth, Adam Kadmon is inconceivable to mental consciousness, but the awareness of Adam Kadmon arises in inner gradations of Supernal Consciousness, so it is not surprising that Adam Kadmon is rarely spoken about with any real detail, for it is not present in the experience of many who study and contemplate the Holy Kabbalah.

Names are configuration of Holy Letters (Otiyot, Netivot) and Partzufim are configurations of Sefirot, which come into being in the same way, arrangements of Holy Letter and Words in Utterances of the Divine; as such, Adam Kadmon is the Universe of Primordial Energy-Intelligences represented by the Holy Letters, and yet more, it is the Universe of Clear Light (Primordial Light), and Sound-Vibration, and Points of Light arising from Sound-Vibration. On account of this Adam Kadmon is often called the “Universe of Points.”

As we know in our experience of the arising of the Great Vision of Melchizedek when we are able to abide in Clear Light Union, sound-vibration arises generating essential lights, and this corresponds with the awareness of Adam Kadmon, the Primordial Universe; these lights, in turn, generate rays or light-streams, which then form geometrical patterns of light, and light forms and light realms, and this corresponds with the awareness of Atzilut, the Supernal Universe. All of this is the arising of the primordial elements and energy-intelligences in their innate purity, in a state of pure radiant awareness, or non-dual gnostics awareness (Supernal Consciousness). If, however, even the most subtle and sublime dualism, or illusion of separation were to arise, so this Great Vision would give way to the vision of the arising of the Realm of Perud (separation), or Beriyah, Yetzirah and Asiyah. In this we may acquire insight into a very subtle understanding of shiverat ha-kelim as the arising of mind, consciousness or soul from its inmost essence, and the reality appearing as a radiant display of that essence or nature, whether in pure radiant awareness, or ignorance, the impure awareness of dualistic consciousness.

All of this transpired in the Holy One of Being, or the Divine Mind, but in that mind or soul-streams are emanations of the Divine Mind, so also this arising is occuring in the mind of creatures, or sentient beings; as such, we are inseparable from the arising of Sefirot and Olamot, and all the realms, worlds and universes appearing in them, and we are co-creators of them with God, the Divine Mind.

As we know and understand, the shiverat ha-kelim continues through the Sefirot of Atzilut, giving rise to Beriyah, and it continues through the Sefirot of Beriyah, Yetzirah and Asiyah.

According to the Ari of Sefed, Da’at of Adam Kadmon to Malkut of Adam Kadmon, corresponds with the eight “Kings of Edom”, which is to say the roots of the Klippot are in these Primordial Sefirot – hence, primordial ignorance giving rise to universal and fundamental ignorance. At the outset, all of creation, and all creatures, arise from an unconscious primordial unity (primordial ignorance), and ignorant of the innate Sacred Unity underlying all, so dualism, or an illusion of separation arises, more or less, and with it, self-grasping and self-will, and the play of desire and fear in self-grasping, and so the play of light and darkness, good and evil, and all apparent opposites comes into being, the Realm of Perud, or the Entirety. This arising in ignorance, though, is the process of individuation through which living spirits and souls, or sentient beings, are able to awaken, and able to recognize and realize the innate Sacred Unity underlying all, and so experience conscious union – enlightenment and liberation.

There is a great and supreme mystery concerning Adam Kadmon. As we know, all living spirits and souls emanate from “Soul of Adam Kadmon.” On one hand, with Adam Kadmon we can speak of primordial ignorance, primordial unconsciousness unity, and can speak of the arising of creation as Adam Kadmon asleep and dreaming, and in a process of awakening; on the other hand, though, all in a supreme mystery, there is another, inner aspect of Adam Kadmon as the One-Who-Never-Sleeps, or primordial enlightenment.

In the experience of the dawn of Supernal Consciousness, on the one hand, there is, indeed, the experience of awakening, the dawn of Messianic Consciousness; in the experience, though, at one and the same time, there is also the experience of “never having slept” and “no awakening,” or a continuum of bornless being, enlightened being, without beginning or end – universal and primordial enlightenment (Christ).

In this we may consider the Great Name of Yahweh, “That Which Was, Is and forever Shall Be,” and the Blessed Name of Yeshua, “Yahweh delivers.”

If we wish to consider a hint of the experience of Supernal or Messianic Consciousness, and the awareness of Adam Kadmon as realization of primordial enlightenment in it, within the New Testament we may turn to the Letter to the Hebrews and what is said concerning Melchizedek: “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains priest forever” (7:3).

As we gaze into the Sefirot and Olamot, Adam Kadmon is their primordial root and essence, Atzilut is the Sefirot (Divine Attributes) emanating from them, Names and Partzufim, Beriyah is the archangels (great cosmic forces) and neshamot (souls) emanating from these, Yetzirah is the world of angels (matrix of spiritual forces) emanating from these, and Asiyah material universe (material forces), and all the spirits and souls appearing in it, emanating from these; all of these dimensions occupy the same space at the same time, completely interconnected and interdependent – it is a unified Metaphysical Matrix of Creation, an infinite radiant or magical display of the Divine Mind through countless dimensions.

It is all Adam Kadmon, and Adam Kadmon is inseparable from Ain Sof, the Infinite.

Understanding the aspect of Adam Kadmon, though, as primordial ignorance, we may understand why the Kabbalah taught in the Order of St. Martin proclaims Adam Kadmon as the “demiurge”; as wild as that teaching might sound, there is truth in it, and yet there is also this greater truth of Adam Kadmon to which we have hinted above.

Whatever we may speak or write regarding Adam Kadmon, however, are only hints at a great and supreme mystery; much like what the Buddha said of the Dharma, “It is like a finger pointing at the moon,” nothing more, and nothing less.

Naturally, in a beginning book on the Christian Kabbalah it wasn’t possible to speak too much about Adam Kadmon, and such, but perhaps this might serve to deepen the contemplation, and with meditation might bring some insights or illuminations.

God bless you, and God keep you!
Tau Malachi
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Gazing deeper into the Olamot...

#3 Postby Tau Malachi » Wed Dec 12, 2012 2:34 pm

Greetings and blessings in the Holy Light of the Messiah!

There is something more I’m inclined to share concerning Adam Kadmon, the Realm of Yichud and Realm of Perud.

First, when it is said that Da’at, the Six and Malkut of Adam Kadmon correspond with the eight “Kings of Edom,” or klippot, and that the roots of the Other Side are in Adam Kadmon, this is not to say that the klippot, in fact, reach into Atzilut and Adam Kadmon, but rather, it indicates a fundamental truth, that Ain and Adam Kadmon are the essential underlying reality of all, the inmost essence and nature of all that appears. As such, the Holy Sefirot and the Klippot, and all living spirits and souls – all reality, has its root in Adam Kadmon, for Adam Kadmon is the primordial ground or primordial foundation of all, Ain, No-Thingness, being the inmost essence of all (Kol).

Adam Kadmon is the “Universe of Clear Light” (or simple primordial light), and is the “Universe of Points” (the primordial elements and energy-intelligences of consciousness arising in their innate purity as essential lights); the Clear Light is “virgin,” pure from the very beginning, without taint, trace, stain, mark, or any sin or impurity of any kind, and is without beginning and without end – it is Or Ain Sof, “Light Without-End,” “Light of the Infinite.”

The Clear Light is the radiance of Ain, or Ain Sof, and it is self-generating, self-begetting; as the essential lights arise from the Word of God, primordial sound-vibration, so they emanate rays or light-streams, and these form geometrical patterns, and from these light forms and light realms arise, the supernal universe, Atzilut. This corresponds with the arising of Being-Consciousness-Force, or consciousness and the primordial elements of consciousness, in innate purity, which is to say in an experience of pure radiant awareness, or non-dual gnostic awareness, and if and when a spirit or soul can abide in Clear Light Union, in the experience of spacious radiant awareness, awake and aware of this arising as a radiant or magical display of the inmost essence of consciousness, the Clear Light Nature; and this is the experience of the enlightenment and liberation of a spirit or soul.

It is in this experience that Supernal or Messianic Consciousness dawns, and it corresponds with the “Great Vision of Melchizedek,” the recognition and realization of bornless being, primordial enlightenment – such is the Realm of Yichud (Unity).

At the outset, souls, sentient beings, arise from primordial unconscious unity, completely unaware of their arising, of their inmost essence and nature, and their innate unity with that essence and nature, and the innate unity of all reality with that essence and nature. Thus, arising unconscious, unaware, they arise from primordial ignorance, and all arising in this way corresponds with cosmic or universal ignorance, the ignorance of each individual soul, or sentient being, corresponding with fundamental ignorance. In the process of individuation this ignorance manifests as dualistic consciousness, or an illusion of separation between oneself and one’s source, and between “self” and “other,” or oneself and the reality of one’s experience, whether subtle or gross; in this ignorance, self-grasping and self-will arise, and the play of desire and fear in self-grasping. This is the generation of the Realm of Perud (Separation), or Beriyah, Yetzirah and Asiyah, each successive Olam representing a greater ignorance or illusion of separation, and therefore a greater play of self-grasping, desire and fear, and because of this greater evil, greater sorrow and suffering is generated. At the level of Beriyah this illusion of separation is most subtle and sublime, and at the level of Yetzirah it becomes more distinct, while at the level of Asiyah it become very powerful, so much so that the source of being, and beings themselves, and the realities of their experience seem completely isolate and separate from one another; everything seems to have an independent and substantial self-existence, even though it does not.

Essentially, all of this arises from Ain Sof, and from Adam Kadmon, which is inseparable from Ain Sof, and the appearance of what arises, whether Atzilut, Beriyah, Yetzirah or Asiyah depends upon the presence of awareness, or the lack of it; in a state of pure radiant awareness there is an experience of Atzilut, and there is recognition of the essence and nature of all, Beriyah, Yetzirah and Asiyah as Ain and Clear Light, but in a state of impure, or partial awareness, so there is the appearance of Beriyah, Yetzirah or Asiyah without recognition, or remembrance. The truth and reality of the Realm of Yichud, or Adam Kadmon and Atzilut, remains unchanged nevertheless, but unaware of that level of being and reality, spirits and souls become bound up in the Realm of Perud, Creation, Formation and Making – they are bound up in the ignorance and gilgulim, or the “dominion of the demiurge,” the dominion of the klippot (the “outside”).

The essence of all light is the Clear Light, or simple primordial light, and the pure radiance or glory of the Clear Light is the Supernal Light (Light of the Messiah); if and when, however, this light arises in ignorance, in the experience of dualistic consciousness, so it arises in impurity, more or less, and so “false” or impure light arises, which is to say spiritual light, astral light and material light, or light manifesting as matter and the material universe.

Atzilut corresponds with the True Light, the Pure Light, the Supernal Light, Beriyah corresponds with the spiritual light, Yetzirah corresponds with the astral light, and Asiyah corresponds with the material light; all of the realms, worlds and universes, and all that appears in them (these Olamot and Sefirot-Klippot) are formed of the corresponding light, which is their “substance.” The very essence of all of this, though, is Or Ain Sof, the radiance of Ain Sof, or the Clear Light and Supernal Light, so within and behind the appearance of the impure lights there is this True Light, this Pure Light, and we may say that the Supernal Light assumes all of these forms and modes of light, energy; the Supernal Light is the source and foundation of all light, radiance or glory.

The truth is that the Supernal Light that is “above,” “within,” is everywhere here “below,” “without,” but we must be able to recognize the Ain Nature of all, and recognize all as the radiant display of this Ain Nature, or Or Ain Sof.

This is not just a matter of seeing light in a dualistic state of consciousness, or in ignorance, nor it is about a mental conception or vital sentiment that all is light in ignorance, but rather this recognition and realization comes through the recognition and realization of the inmost essence and nature of our mind, consciousness or soul, our being, in the experience of pure radiant awareness in unification with the Clear Light; hence, it comes through hitbodedut, deep prayer and meditation – going within, we go deeper still, going beyond, we go beyond beyond.

If we ponder if ancient Gnostic Christians taught of this enlightenment, or question if their understanding of True Gnosis was akin to this, we may contemplate what is said of Melchizedek in the Gnostic Gospel, “Pistis Sophia.” In that holy gospel revealing teachings and gnosis of the Risen Christ, Melchizedek is called the “light purifier” and the “light receiver,” and as we know Melchizedek corresponds with the soul awakened in Adam Kadmon, the Clear Light, or awakened in the Messiah.

In the very same gospel Christ and God are called the “True Light,” and the “First Mystery”; in the Holy Kabbalah the emanation of Adam Kadmon from Ain Sof corresponds with the First Mystery, or Inmost Mystery, and the substance of Adam Kadmon is Or Ain Sof, which corresponds with the True Light and its Radiance or Glory, the Supernal Light.

In this, perhaps, we may understand the teaching in the Christian Kabbalah that says that the Soul of the Messiah is the “Soul of Adam Kadmon,” or that the Spirit of the Messiah issues from Atik Yomin, which is the interface of Adam Kadmon and Atzilut – the realization of the Realm of Yichud (Unity, the Non-dual Truth).

There is something more to be said of Ain Sof, Adam Kadmon and Atzilut, just for the sake of contemplation. On one hand, we may speak of the awareness of Adam Kadmon and Atzilut within and behind the generation of this universe of creation, this great cosmic cycle; hence, the eternal realm (timeless-eternity) within and behind this experience of space-time (time-eternity) – this awareness corresponds with outer gradations of Supernal Consciousness. The reality of Adam Kadmon and Atzilut, the inner dimensions of Atzilut, however, is much more than this; it is the generation of literally countless universes of creation, or countless great cosmic cycles – a generation of all manner of relative realities without end from Ain Sof, the One-Without-End, the Infinite. This awareness corresponds with inner gradations of Supernal Consciousness.

Granted, with mental being and mental consciousness we cannot conceive or fathom the infinity of this universe or great cosmic cycle, let alone an infinity of such infinities, but nevertheless, this is the reality of Adam Kadmon and Atzilut, or the Realm of Yichud – infinite self-generation, self-emanation, or “creativity.”

It is possible, though, for an awareness or direct experience of this to dawn; in a state of pure radiant awareness, in the experience of inner gradations of Supernal or Messianic Consciousness, there is this holy awareness, this holy remembrance, of Primordial Being, Primordial Enlightenment – Adam Kadmon. The Habad of such supreme mysteries, however, is makifin in This World, and becomes p’nimi only in the World-That-Is-Coming; here we can only hint at this wisdom, understanding and knowledge, and by hinting, perhaps, point out the way to this Supernal Realization, and joined with Light Transmission, perhaps facilitate something of this enlightenment in the experience of other living spirits and souls, other sentient beings. For those willing to cleave to the Sanctuary of Grace, and willing to deep prayer and meditation, and willing to the generation of the Sacred Heart (love and compassion), an experience of Thunderbolt Enlightenment is possible – this Supernal Realization is possible.

There is something more to be said concerning Beriyah, Yetzirah and Asiyah as well, for if we understand the reality of Adam Kadmon and Atzilut, so we will understand that the Sefirot of Perud are klippot to the Sefirot of Yichud. The Sefirot of Asiyah are klippot to those of Yetzirah, and the Sefirot of Yetzirah are klippot to those of Beriyah, and the Sefirot of Beriyah are klippot to those of Atzilut. The Holy Sefirot of Atzilut, however, are not klippot to those of Adam Kadmon, for they are the pure radiance or glory of the Clear Light and Essential Lights, and are inseparable from the Clear Light and Essential Lights.

The truth and reality of Adam Kadmon and Atzilut, or the Pleroma of Light, of course, is manifest and revealed in Hayyah Yeshua, the Risen Messiah; and here we may say in the Habad of the Risen Messiah the Pleroma and the Entirety, or Yichud and Perud, are recognized as inseparable from one another, and it is through this Habad that the Great Ascension, the Great Exodus, transpires – the enlightenment and liberation of souls.

I am teaching an ancient Kabbalah, and yet I am teaching a new Kabbalah for those who wish to listen and hear it – it is not a religion, but is a spirituality of direct experience, an expression of a universal and primordial tradition; the language for the sake of focus and communication is Judeo-Christian, but it transcends the Christian Religion, and all religion when understood.

It seems this was also true of our Elder Brother, Adonai Yeshua, for in speaking to the Pharisee Nicodemus, having spoken about the initial awakening of the soul through a direct experience of the Spirit of the Messiah, he says to him, “Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony. If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things?” (John 3:11-12) Likewise, in the same gospel, speaking with the Samaritan woman at Jacob’s well, Yeshua teaches, “Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem” (4:21), and he goes on to say, “But the hour is coming, and is now here, when true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him worship in spirit and truth” (4:23-24). If we consider these passages it seems that our Elder Brother taught a spirituality of direct experience, a path to enlightenment, which he called the Way; not a religion, but rather an expression of the universal and primordial Spirit of Truth (enlightenment).

These were the thoughts I was inclined to share, extending our contemplation of Adam Kadmon and the Olamot.

May the light be purified and may the light be received; may all living spirits and souls be uplifted and reintegrated with the Light Continuum (Yahweh) in the Risen Messiah (Hayyah Yeshua). Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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Divine Names, enlightenment experience

#4 Postby BrandonLw » Wed Dec 12, 2012 9:57 pm

Praise to God who opens our ears and delivers teachings.

I am grateful for this post. In a new way I now seek to understand the names Yahweh and Yeshua. As I read, I wondered if I saw an intimation that these names correspond with the “One-Who-Never-Sleeps” and the “experience of awakening.” But curiously, do I hear that the name Yeshua corresponds to the “bornless being, One-Who-Never-Sleeps” and to the experience of awakening, respectively? If so, does the name Yahweh speak to the primordial ground in which this transpires (if such a thing may be said)? I encountered these names in teachings before, but had not associated them with enlightenment experience in the way I did while reading this post. Does this reflection of the post correspond with what was spoken?

+David

#5 Postby +David » Thu Dec 13, 2012 1:43 am

Dear and esteemed Tau

Would it be too simplistic to think of the terms 'Adam Kadmon' and 'Melchisadek' as being two ways of saying the same thing? Both describing bornless, primordial nature?

Or perhaps, Adam Kadmon as the 'sleeping potential', and Melchisadek as the 'awakened, realized potential'?

How awesome are the Mysteries of God!

Tau Malachi
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Yes, same principle

#6 Postby Tau Malachi » Thu Dec 13, 2012 9:35 am

Greetings dear +Brother!

Yes, in the language of our Kabbalah Adam Kadmon and Melchizdek both indicate the primordial foundation of enlightenment; it is just that Adam Kadmon also can indicate primordial ignorance, while Melchizedek indicates primordial enlightenment and the cessation of ignorance, the Great Liberation.

Shalom,
Malachi

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Adam Kadmon-Metatron-Shekinah

#7 Postby Tau Malachi » Thu Dec 13, 2012 3:12 pm

Greetings and blessings in the Light of the Messiah!

This contemplation of Adam Kadmon and the Olamot continues to unfold in prayer with me, and so I’m inclined to add a few more thoughts and teachings to this thread so that they are recorded here.

Elsewhere in the forums there are detailed discussions on Archangel Metatron, but here in this discussion of Adam Kadmon there is something more that may be said concerning Metatron, for in some teachings of the Holy Kabbalah Adam Kadmon, Metatron and the Holy Shekinah swirl together and are joined at times, and we may inquire into the meaning of this, the deeper mysteries to which this points.

First, as we know, in Jewish legends when Enoch was taken up in divine rapture, and lead in ascension by angels through the seven heavens, he was translated into the archangel Metatron, and was exalted above all other archangels and angels, save for certain secret “supernal angels.” According to the tradition, Enoch embodied the Supernal Realization, but in his generation there was no one who could receive the Supernal Light Transmission, and there was no matrix of souls for the reception of the Messiah; thus, unable to give what he had received, so the reception of the Supernal Influx at that time was incomplete, and “God took him.” The masters of the tradition have said the Enoch held intimate knowledge of the coming of the Messiah, not only in this world, but in all worlds in which “human beings,” or intelligent life arises, and that the desire arose in his soul to help facilitate the coming of the Messiah in this world, and all worlds, throughout this great cosmic cycle; hence, the desire arose in him to actively labor for the enlightenment and liberation of all living spirits and souls throughout all time, throughout all creation, the entirety. Thus, although a complete reintegration with the Light Continuum (Yahweh) was possible for this holy and enlightened one, he withheld himself from it in love and compassion, and instead was translated into an archangel, Metatron, or “Little Yahweh” (IAO).

On one hand, Metatron is the archangel of archangels at the level of Beriyah, corresponding with Keter of Beriyah; but on the other hand, at the same time, Metatron is a supernal archangel, corresponding with Tiferet of Atzilut, the Sefirah of the Messiah, and as such is called the “archangel of the Messiah.” At times, though, because of this latter correspondence, Metatron is called the “archangelic presence” of Adam Kadmon, and is said to have deep knowledge of Adam Kadmon, or the primordial universe and primordial enlightenment. It is this, according to masters of the tradition, which sets Metatron apart from all other archangels and angels, that he has knowledge and understanding of Adam Kadmon, and likewise because of the immeasurable love and compassion that emanates from him – an inconceivable holiness.

As we know, this Great Angel has innumerable emanations or appearances, and just as there can be no depicting the Holy One, so it is said among Jewish Mekubalim there can be no depicting Metatron; in fact, just as many Jewish Mekubalim will not write the Great Name in full, many will also not write or say the name Metatron in full, but will only write of say Metat. The innumerable emanations of Metatron reflect the nature of reality in Atzilut, as well as the infinite potential represented by Adam Kadmon, within which is the Divine Potential not only of this great cosmic cycle, but countless great cosmic cycles as we have shared previously.

As we know and understand, there is a manifestation of Malkut, the Holy Shekinah, corresponding with each Olam, Asiyah, Yetzirah, Beriyah and Atzilut, and so also there is a manifestation of the Holy Shekinah corresponding with Adam Kadmon; this is the Light-presence and Light-power of Ain Sof emanating and manifesting as this great cosmic cycle, and countless great cosmic cycles, all arising out of Adam Kadmon, the primordial universe, and more so corresponds with all of the countless living spirits and souls that realize and embody primordial enlightenment (Messiah/Melchizedek) through these countless universes or great cosmic cycles.

Here we may speak an open secret concerning Adam Kadmon. Although from the perspective of our relative reality we can speak of great cosmic cycles or universes that have existed “before” ours, or that will exist “after” ours, from the perspective of Adam Kadmon all arise and exist as a simultaneous reality, for there is no space and time of any form that we would understand it in the primordial reality or universe; it is much like this great cosmic cycle from the perspective of the inner dimensions of Atzilut, or the eternal realm, there is no past or future, no time, but all is a present reality, now always. Aware of Hokmah as the Depth of Beginning and Binah as the Depth of End, so is Keter-Da’at the Depth of Now, or Depth of the Present; in what we have shared is a hint at the Da’at-Knowledge of Adam Kadmon and Atzilut, though, truly such knowledge is unfathomable to us in mental being and consciousness, but is an awareness that can only arise in Supernal or Supramental Consciousness.

We may also say this concerning Enoch-Metatron. If and when something of the inner gradations of Supernal Consciousness are embodied, there may be something of this Da’at-Knowledge drawn into our incarnation as the Supernal Consciousness-Force pervades and transforms the mental, vital, physical and body consciousness, and this corresponds with Enoch. This is spiritual knowledge, or gnosis, however, that cannot be spoken or explained, but rather can only be communicated through an energetic transmission mind-to-mind and heart-to-heart, facilitating direct experience, and therefore direct knowledge and understanding – such is true of the Habad of Atzilut, and yet more so of the Habad of Adam Kadmon. Something of the Habad of Atzilut can and is embodied and transmitted in This World, and is p’nimi, while the inmost Habad of Atzilut remains makifin, becoming p’nimi only in the World-To-Come; the Habad of Adam Kadmon, however, is completely makifin in This World, and will only become p’nimi in the World-That-Is-Coming. All that is makifin corresponds with Metatron; hence, Enoch-Metatron corresponds with the play of p’nimi and makifin with any great tzaddik, any holy and enlightened one that appears in this world, or any world-system. They always hold far greater Habad, or wisdom, understanding and knowledge, than their teachings can communicate, but if and when we enter into the same enlightenment experience (Mochin Gadlut), then we may experience the same Habad; in whatever teachings and spiritual empowerments they give, this is their ultimate aim, that we might “see” and “hear” and acquire full Da’at-Knowledge through direct experience for it is this that is the true salvation of souls.

Thus, Enoch corresponds with the knowledge of a higher, or more expanded state of consciousness embodied, while Metatron corresponds with the knowledge of consciousness beyond the body, or what is known by tzaddikim in peak experiences of higher, or more expanded consciousness, or consciousness projected into inner dimensions in a body of light – this is the play of the Body of Emanation and Body of Glory, within and behind which is the Body of Truth (Amet).

The Body of Truth corresponds with Adam Kadmon, and with the Supernals of Atzilut.

Through the Body of Glory and Body of Emanation something of the supreme energy of Adam Kadmon and Atzilut is brought into Beriyah, Yetzirah and Asiyah.

Here it is given that we may speak an open secret concerning Metatron – on a certain level, Metatron corresponds with the Glory Body, or the “Great Angel,” of all living spirits and souls, or all tzaddikim, who realize primordial enlightenment.

Perhaps this helps to expand our contemplation of Adam Kadmon and the Olamot. I pray that it is so.

Peace be with you!
Tau Malachi

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Tohu and Bohu

#8 Postby Elder Sarah » Mon Dec 17, 2012 6:23 pm

Shalom!

Much Praise and Thanksgiving for the revelations of such mysteries!

What is written here regarding Adam Kadmon corresponds with a recent contemplation found in “The Bahir” in regards to what is said in Genesis 1:2. We read,

“The earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.”

The Author of the Bahir draws out “formless void” as Chaos, “Tohu” and “darkness” as Bohu. Going on to share that Tohu means, “Something that confounds” and Bohu means, Substance, or “It is in it”. It is said that these two are the “basic ingredients of creation”, Tohu being the original vessels while Bohu being the vessels after they where restored and rectified. Because Tohu is referred to as the Vessels that shatter it becomes connected with the Kings of Edom. What is most significant in the sharing of this teaching becomes the connection with “kings” and “kingship”, or “kingdom, hence Malkut. Tohu is spelled Tav, Heh, Tav being the last letter of the Aleph-Beit becomes intimately connected with Malkut, the last of the Sephirot.

In the teachings shared regarding Adam Kadmon what is standing out in connection with what The Bahir is speaking is the following,

“ As we know and understand, there is a manifestation of Malkut, the Holy Shekinah, corresponding with each Olam, Asiyah, Yetzirah, Beriyah and Atzilut, and so also there is a manifestation of the Holy Shekinah corresponding with Adam Kadmon; this is the Light-presence and Light-power of Ain Sof emanating and manifesting as this great cosmic cycle, and countless great cosmic cycles, all arising out of Adam Kadmon, the primordial universe, and more so corresponds with all of the countless living spirits and souls that realize and embody primordial enlightenment (Messiah/Melchizedek) through these countless universes or great cosmic cycles.”

My question becomes, does the recognition of Malkut of Adam Kadmon rectify Malkut of Asiyah, Yetzirah and Beriyah? That somehow the rectification is in the shattering itself, or in other words, only through the shattering can the rectification come into being. Hence the “kings”, or coming into being of Malkut in each Olam is necessary, this “confounding” is necessary in order for the full receptivity to arise, hence the substance, “BoHu” to be recognized.

May the True Light be recgnized and realized amoung the people and the land!

Shalom,
Elder Sarah+

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#9 Postby Anna » Tue Dec 18, 2012 2:59 am

Greetings and Blessings in the Holy Light!

In reading your question, Elder Sarah, it is coming to mind to ask if Tohu might also refer to Adam Kadmon asleep and dreaming, while Bohu might be speaking of the awakening of Adam Kadmon. And from your teachings above, Tau, it sounds as though Enoch-Metatron is as the body of the whole process of sleeping and waking, yet having never slept, as it is all happening in the Depth of Present. Am I hearing that a Great Tzaddik walks as the human embodiment of this great process, pointing to ever greater Habad?

Such a vast sharing is creation-God giving Godself infinitely!

Praise and glory to El Elyon!
Shalom!
Anna

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Enoch as a way-opener?

#10 Postby sheryl » Tue Dec 18, 2012 8:37 am

Greetings dear friends,

Praise to the Mercy of El and the Wisdom of Yah for the teachings that are unfolding!

I am greatly enjoying them. My gratitude to all of you.

May these thoughts add and not take away.

Tau Malachi, you stated:

According to the tradition, Enoch embodied the Supernal Realization, but in his generation there was no one who could receive the Supernal Light Transmission, and there was no matrix of souls for the reception of the Messiah; thus, unable to give what he had received, so the reception of the Supernal Influx at that time was incomplete, and “God took him.”


And

If and when something of the inner gradations of Supernal Consciousness are embodied, there may be something of this Da’at-Knowledge drawn into our incarnation as the Supernal Consciousness-Force pervades and transforms the mental, vital, physical and body consciousness, and this corresponds with Enoch.


Something new is being heard of Enoch. Can we say that he was a way-opener for the embodiment of the Sefirot that was to occur through the patriarchs, in preparation for the advent of the Messiah or the completion of the Supernal Influx? Might we even say that the lack of other souls to receive the Light embodied by Enoch necessitated this step by step embodiment through the generations?

In what you have shared, dear Tau, it is feeling that in Adam Kadmon, the completion of the Supernal Influx arises along with the Cosmic Cycle, along with all completions in all Cosmic Cycles, but in time and space whatever is necessary, instantaneous or step by step, arises. Something Elder Sarah shared is echoing with this: It is said that these two are the “basic ingredients of creation”, Tohu being the original vessels while Bohu being the vessels after they where restored and rectified, bringing to mind that the original (Tohu) and the rectified vessels (Bohu) in Adam Kadmon are one and the same. This perhaps part of the Orgasmic Bliss of the simultaneous arising of the Depths just as suggested by Sister Anna: Enoch-Metatron is as the body of the whole process of sleeping and waking, yet having never slept, as it is all happening in the Depth of Present.

Yahweh Elohim, Shaddai, may that which is incomplete arise in completion.

Sheryl

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Keter-Adam Kamon: Tohu and Bohu (Chaos & Void)

#11 Postby Tau Malachi » Wed Dec 19, 2012 12:59 pm

Grace and peace to you from Yahweh Elohim, and from Hayyah Yeshua!

There is something that we must bear in mind as we contemplate the Bahir and Zohar. These are works of early schools of the Kabbalah, and while from these works the vision of the Great Tree of Life has evolved in later schools of the Kabbalah, when these teachings were originally written, they were written with the glyph of a single, simple Tree of Life in mind; hence, all the Sefirot, Netivot and Olamot being represented by a single Tree of Life. Thus, there are two different ways to contemplate the teachings given in the Bahir and Zohar, as they were originally conceived with the view of the simple glyph of a single Tree of Life, and as contemplated in the evolution of the teachings of Kabbalah in later periods through the complex glyph of five images of the Tree of Life overlapping one another – the “Great Ladder of Jacob.”

Each of these ways of contemplating the teachings of the Bahir and Zohar draws out unique and special insights into the mysteries of the World of the Holy Sefirot, and the Works of Creation and Works of the Chariot; understanding the many different depictions of the Tree of Life as different angles, as it were, through which we may gaze into inner and secret mysteries, and so acquire unique insights and illuminations concerning them.

Although we have been discussing the Olamot from the perspective of the Great Tree of Life, let us now consider them from the perspective of the single, simple Tree of Life, and see what teachings and wisdom we might draw out in this way.

Now, in the simple Tree of Life, the Supernal Triad corresponds with the Realm of Yichud, or Adam Kadmon and Atzilut; Keter corresponds with Adam Kadmon, and Hokmah-Binah corresponds with Atzilut. This is the Realm of Yichud, which is to say that the three Supernals abide together in complete unity, or rather a singularity such as cannot be conceived. As we know, the generation of Atzilut is the tikkune or rectification of Adam Kadmon, and therefore in the simple Tree of Life, Hokmah and Binah are the rectification of Keter, or are the vehicle of the actualization and realization of the infinite Divine Potential represented by Keter-Adam Kadmon. Thus, when the Bahir gives this delightful teaching concerning the Sefirot of Adam Kadmon, corresponding the primordial Sefirot that shatter with Tohu and their tikkune-rectification with Bohu, they are indicating deep mysteries of the Supernals at the outset of creation, and specifically they are speaking of the reality of Keter before the emanation of Hokmah and Binah and following the emanation of Hokmah and Binah; hence, the play of reaching and not reaching, until there is reaching, in the emanation of the Sefirot from one another.

There is a teaching connected with this. The primordial Sefirot before their rectification, or before Keter reaches, are conceived and represented as arranged in a single line or column; hence, what is said in the Kabbalah of the primitive Sefirot, that they had no way to interrelate and interact with one another, and so no way to bring about tikkune or rectification. In rectification, however, they are conceived and represented as arranged in three lines or columns, as we would typically envision the Tree of Life, and as such they are able to interrelate and interact with one another, and therefore tikkune or rectification becomes possible, and is accomplished. In the simple Tree of Life this entire play, this great and supreme mystery of the primordial and supernal universe, corresponds with the Supernals and transpires in the Supernals, Keter-Binah-Hokmah. When the Bahir speaks this mystery concerning Tohu and Bohu, so the Bahir is saying that this primordial and supernal reality preexists creation and transcends creation; and the Bahir is saying something very wild, for on one hand there is the implication of the need for the tikkune or rectification of the Holy Sefirot in the process of creation, but on the other hand it is saying that the tikkune or rectification is already accomplished from the very beginning!

Keter-Adam Kadmon is completely inseparable from Ain Sof, the Infinite, and as such it is called Ain, No-Thingness, and because it is the pure emanation of Ain Sof, so it is called Or Ain Sof, Light of the Infinite; in the simple Tree of Life, Ain, Ain Sof and Or Ain Sof are terms for the source, the Holy One of Being, from which Keter and all of the Sefirot emanate, but also they are terms for Keter-Adam Kadmon, understanding Keter-Adam Kadmon as inseparable from the Holy One, the source and foundation of all (Kol).

This teaching of the primordial Sefirot rectified corresponding with Bohu-Void, points to the teaching of Keter being called Ain, No-Thingness.

Here we may recall a teaching from the Zohar on the phrase, “In the beginning,” or as translated by the Zohar, “Bet-Reshit.” According to the Zohar, “Reshit” corresponds with Hokmah, and it is the “point of the beginning,” beyond which it is said that there is “nothing knowable”; hence, Keter-Adam Kadmon being called Ain, “nothing knowable,” or incomprehensible. It is further said of Reshit, or Hokmah, that there can be “no inquiry into it,” so that like Keter, Hokmah is also unknowable, incomprehensible, to mental being and mental consciousness. In the same cycle of teachings, “Bet” corresponds with Binah, and of Bet, or Binah, it is said that we may inquire but “expect no answer,” for as with Keter and Hokmah, Binah is incomprehensible in mental consciousness, even at the peak of mental consciousness, cosmic consciousness and the overmind. Thus, the reality of the Supernals is just that, Supernal, and only in Supernal or Messianic Consciousness are the Supernals known and understood; hence, souls “knowing as they have been known.”

This is the Habad of the World-That-Is-Coming, which is to say the dawn of universal and primordial enlightenment yet to be; but all in a great and supreme mystery, the Bahir proclaims the World-That-Is-Coming as the reality at the very outset of creation, from the very beginning! If that were not the case, though, how would the World-That-Is-Coming ever come, or that Supernal and Eternal Realm ever be actualized and realized in creation?

The holy apostle from the School of St. John plays upon this very truth in the prologue to the holy gospel bearing the name of St. John, the Word, the Messiah, this enlightenment of the World-To-Come, being present from the very beginning, never in fact being overcome by the darkness, the ignorance; and so the Messiah was able to appear in This World and be realized in This World, and we have received the Spirit of the Messiah, awakening the soul that is within us, invoking remembrance of our soul in the World-To-Come. Hallelu Yah!

If we contemplate the days of creation and story of creation through the simple Tree of Life, all that is said of the outset of creation before the first Utterance of Elohim corresponds with the Realm of Yichud, Adam Kadmon and Atzilut, or the Supernal Triad of the Tree. As we know, the seven days of creation correspond with the seven Sefirot of Construction, and therefore, when we contemplate creation through the simple Tree of Life, so creation is the generation of the Realm of Perud, Beriyah, Yetzirah and Asiyah, from the Realm of Yichud, Adam Kadmon-Atzilut. The first three days of creation correspond with the Moral Triad (Hesed-Gevurah-Tiferet) and Beriyah, the next three days of creation correspond with the Action Triad (Netzach-Hod-Yesod) and Yetzirah, and the seventh day of creation, on which God rested, corresponds with Malkut and Asiyah.

It can be very interesting to look into the days of creation and story of creation in this way to see what mysteries one may be able to draw out, and what esoteric wisdom one might glean, remembering that knowledge of the mysteries (raz) corresponds with light (or). As an example, space and time as we understand it does not arise until the fourth day, corresponding with Netzach, Victory or Dominion, as such we may understand that the first three days, corresponding with the Moral Triad and Beriyah, or the spiritual dimensions, are an emanation of timeless-eternity of This Universe and World from the eternal realm of the primordial and supernal, and we may understand that the next three days, corresponding with the Triad of Action and Yetzirah, or the astral dimensions, are an emanation of time-eternity from timeless-eternity, as is the seventh day, corresponding with Malkut and Asiyah, or the material dimension. As you might imagine, the experience of space-time shifts and becomes more and more non-linear and fluid from Asiyah to Yetzirah, and at the level of Beriyah it can become an experience of “forever and ever,” while at the level of Atzilut there is the experience of the true eternal realm without beginning or end, the enlightenment of bornless being, self-generating, self-begetting: this enlightenment of bornless being, or course, in its essence, corresponds with Keter-Adam Kadmon (Eheieh).

Contemplating the days of creation in this way, the six days of creation correspond with Zer Anpin, and the seventh day, the Holy Shabbat, corresponds with Nukva; as we know, on the eve of the Holy Shabbat the Human One was created, and from within Adam Havvah (Eve) was drawn out, Male and Female appearing in the Garden of Eden. Listen and hear, and understand! This suggests that creation and the Human One, Adam and Havvah, is all about the unification of Zer Anpin and Nukva, and the right unification of Male and Female, the fullness of the Human One. Through this Abba and Imma, Male and Female above, are united, and this invokes Supernal Influx from Keter, Arik Anpin and Atik Yomin, and it is the realization of the Primordial Prototype or Potential of True Humanity, Adam Kadmon.

The key of this awakening and unification is given in the Bahir with this teaching concerning Tohu and Bohu, or Chaos and Void. First, there is a need for a reintegration of heaven and earth, and Male and Female in the Human One – a union of Awareness and Energy, which is the generation of the Divine Order overcoming Tohu-Chaos, or sin and death; then there needs to be the recognition of the true essence and nature of all, Bohu-Void, or Ain, No-Thingness, the realization of Ani-Ain, Self that is No Self. This, of course, is the truth of all (Kol) from the very beginning, but this truth (Amet) must be recognized and realized, and embodied; hence, the realization of the “Christ Self,” or Christ-Spirit (Ruach Elohim).

Enoch in the line of Seth is the first to embody this self-realization, and so set into motion the evolution of consciousness in humankind towards this self-realization in Christ, or the Messiah; and as we know, this realization corresponds with the Holy Light of the first day, and with Hesed, the Mercy of God.

Contemplating the days of creation in this way we also gain deeper insight into the Holy Partzufim. As an example, we see that Zer Anpin spans Yetzirah, the astral dimensions, but also reaches into Beriyah, the spiritual dimensions, and spans Beriyah, and so includes the world of angels and world of archangels; this is the “Little Face of God.” When the Human Being remembers and keeps the Holy Shabbat, and when the Human Being contemplates, and prays and meditates, and worships God in spirit and truth, and so “walks with God,” so archangels and angels, and their influences, are empowered in this world, the Shekinah is manifest in her full glory and power, Nukva is made manifest, and she is joined to Zer Anpin; in this she becomes Kallah, and all blessings of the Holy One are in her.

Understanding Zer Anpin in this way, so we may acquire new insight into Imma as the world of neshamot, and as the capacity of human beings to be like the holy angels, and to be exalted above the holy angels of God, the True Light; indeed, for the tikkune of the world of angels and archangels, and the World of the Holy Sefirot, is in the tikkune of the Human One, the reintegration of heaven and earth, and Male and Female in the Human One (the Great Seth, the Messiah). Imma, in truth, corresponds with something much more than the world of archangels or Beriyah, though Imma, or Elohim, does acts through them and their root is in her; she is the supernal reality of souls, neshamot, heavenly or supernal souls, the divine nature of all (Kol)!

Abba corresponds with the World of Sefirot proper, from which neshamot emanate, and corresponds with hayyah, Living Being; and Adam Kadmon corresponds with the primordial essence of the World of Sefirot, and corresponds with yechidah, our unique essence or spark.

Nukva-Kallah, who, what, is this? This is the Entire World, or All Creation, uplifted in the Great Resurrection and Ascension in the Human One, uplifted through the prayers and worship of the Human One, and the embodiment of the Spirit of the Messiah, Ruach Elohim, in the Human One. We may also say that she is Nature becoming conscious of herself, remembering herself as she is in the Most High, through True Humanity. Contemplate this well, and understand!

Consider Bohu-Ain, the pregnant void or emptiness, and we may say a Virgin Mother; and contemplate Keter-Adam Kadmon containing all of this, Male-Female inseparable, emanating Abba and Imma, Zer Anpin and Nukva, and the living soul of the Human One, vehicle of the realization of all (Kol)!

I play in writing with the Hebrew word Kol, which means “all” because it is a cognomen of Yesod, “Foundation of the World,” the “Holy Tzaddik.”

Now, when we contemplate the esoteric mysteries of the Holy Kabbalah through a single, simple Tree of Life in this way we can see how Adam Kadmon and Metatron swirl together and join in teachings of the early schools of the Kabbalah; likewise, we may, perhaps, look and see how this Great Angel is not only cosmic, universal, but supernal, reaching into the primordial – an angelic presence inconceivable to mental being and mental consciousness.

Here let us contemplate this angelic presence that has so many names, countless faces or emanations – this great angel of Keter-Adam Kadmon, or universal and primordial enlightenment, and let us consider Keter, the Holy Crown, called Ain, No-Thingness. It can rightly be said that Metatron could be called the “Ain Archangel,” for who among mortals can conceive of this “Little Yahweh,” the “Prince of the Face.”

What does Enoch-Metatron teach us? First, that the present humanity on earth is a transitional state of being, and that the masses of humankind, as yet, are not the True Humanity, though among humankind on earth there are those who become True Human Beings. Second, it teaches us that True Humanity is supernal and divine, and that in our evolution we are meant to be and become “more than human,” and “more than angel.”

You might say that Metatron is the “guardian angel of True Humanity,” the holy and enlightened ones, the immortals of the World-To-Come.

When it says in the Holy Scriptures that receiving the Spirit of the Messiah we are a chosen people of God, and are ordained in sacred priesthood, so in the Messiah we are predestined to realize the holiness and enlightenment of the Messiah; hence, the Supernal or Messianic Consciousness – a Supramental Humanity.

The present humanity on earth is mental being, the new humanity emerging is Supramental Being; and with this new humanity in the Risen Messiah, so there is a new heaven and new earth in union. Such is the realization of the World-That-Is-Coming, and this is the awakening of Adam Kadmon.

Here it seems our Mother would have me pause and abide. This is enough for one day. Hallelu Shaddai, praise the Almighty! Amen.

May Elyon, the Most High, bless you this day!
Tau Malachi

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Worlds within Worlds

#12 Postby Elder Sarah » Fri Dec 21, 2012 9:55 am

Shalom, and Solstice Blessings!

I abide in thanksgiving for the revelation of what has been shared here! Praise Be to the Holy Spirit!

Through what has been shared,

“For on one hand there is the implication of the need for the Tikkune or rectification of the Holy Sefirot in the process of creation, but on the other hand it is saying that the tikkune or rectification is already accomplished from the very beginning”

Am I understanding correctly that both Tohu and Bohu exist in Keter? Or is it just Bohu and Tohu comes into being through the movement of Keter reaching? In this mystery spoken, regarding the World to Come as being present before creation, from the very beginning, I am hearing the World to Come as the World the world is coming into. Along these lines, by the mention of the Messiah being as the World to Come, who enters into this world, I am hearing the Messiah becomes the point of complete alignment of the World to Come and creation. By the Messiah becoming Ruach Elohim, the Spirit the hovers of the Tohu and Bohu, this speaks much of the purpose of the Human One. Here, it appears creation becomes like unto creator, and can we say, a new creation comes into being through the one who awakens in creation, the Messiah?

Also, I am really appreciating it being said,

“Hokmah and Binah are the rectification of Keter, or are the vehicle of the actualization and realization of the infinite Divine Potential represented by Keter- Adam Kadmon.”

This says to me that the movement of rectification is what brings actualization and realization. I hear a similarity in the teaching of how Teshuvah and Shabbat have the same letters.

By looking into the days of creation, as you have hinted at, I am struck by the seventh day being the day of Shabbat, and at the same time Nukva. Connecting this then with the words Teshuvah and Shabbat, it says, Shabbat becomes the complete rectification of the Human One, and somehow, I hear, this is a joining with Keter. In this, can we draw upon the teaching of reaching and not reaching, and how we say, the Human One becomes the vehicle of Malkut reaching to Keter? This is beginning to paint a very wild picture! It says, Malkut and Keter are completely inseparable, yet, through Hokmah, Binah, and the six, somehow Malkut and Keter become joined in a way that was not present in their original union? Hinting to the teachings you spoke regarding the Human One as Male and Female?

Upon first reading these teachings, the first question that arose, is, What is Creation to the World to Come? And I am hearing, as I contemplate further, Creation becomes the vehicle of the World to Come in which a new Creation arises, The New Creation then becomes the World to Come of another creation. This begins to paint a picture of endless cycles of creation, worlds within worlds, all for the sake of the expansion of Creator.

May all beings come to abide in awe and wonder of all that exists! Praise be El Elyon!

Many Blessings and Shalom!

Elder Sarah

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Adam Kadmon & Nechash Gadol

#13 Postby Tau Malachi » Fri Dec 21, 2012 5:09 pm

Grace and peace to you from El Elyon, and from Melekh Messiah, the King of kings and Lord of lords!

Keter not-reaching corresponds with Tohu, and Keter reaching corresponds with Bohu, and understanding Keter as Bohu, or as Ain, so when reaching Keter remains the pregnant emptiness, inexhaustible in self-begetting, self-generating, and although self-begetting, self-generating, remains transcendent and unchanged. There is no end to this Divine Potential, and this self-begetting, self-generation, and therefore Keter is called Ain Sof, One-Without-End, and the nature and substance of this self-generation is radiance, light, and so Keter is called Ain Sof Or, Endless Light.

There is the Primordial Light and there is the Supernal Light, the Clear Light and its Holy Radiance, or Glory; and it is one Holy Light, the Light that Keter is, and that shines from Keter, for the Clear Light is the very essence and nature of the Supernal Light. This is the “light of the first day” that is “stored up for the righteous,” the Holy Light of the World-To-Come. Yet, in the process of emanation, creation, formation and making this Holy Light becomes restricted, and so manifests as spiritual light, astral light and material light, the lights of Perud (Separation). Corresponding with this, mental, vital and physical consciousness arise, and their intelligences, and so all manner of living spirits and souls, and the soul of a human being is one that spans all of these gradations of light, all of these levels of consciousness and intelligence, the root and essence of the human soul reaching into the Supernals, or the Supernal Light and Supernal Consciousness.

Here we may recalled that in the prologue of the Gospel of St. John it is written of the Living Word of God, “What has come into being in him was life, and that life was the light of all people,” and, “The light shines in the darkness, and the darkness did not overcome it” (1:3-5). Thus, the Messiah is the Life, Consciousness, and the Light, Force, and the Spirit of the Messiah is Ruach Elohim, which with the appearance of the Risen Messiah is manifest as Ruach Yahweh, Mercy exalted over Judgment, the suspension of Judgment, the forgiveness or remission of sin, Compassion.

Look and see, and understand! At the outset the Human One abides in Supernal Consciousness, Supernal Light, and having come into being in the eve of Shabbat, so abiding in the Holy Light the Human One was to usher in the Eternal Shabbat, the realization of the World-To-Come. The serpent, Samael, however enter in between Havvah and Adam, and deceived Havvah and Adam, and they ate of the Tree of Knowledge prematurely, wishing to become like Elohim, God. Their unification with Yahweh Elohim, Shaddai, was destined, and yet they sought to be like Elohim, separating Yahweh from Elohim, Mercy from Judgment, and turned away from Compassion, and therefore Judgment came into dominion. Essentially, they turned away from Yahweh, and turned away from the Supernal Light and Truth, and rather than cleaving to the Supernals, in forgetfulness, in ignorance, in the illusion of separation, they entered into self-cherishing, self-grasping, and began to cling in desire and fear to the spiritual light, and astral light, and the material light; hence the fall, or involution, of the Human One, human souls, into the gilgulim and incarnation, and with this, so there was a fall, an involution, of all manner of living spirits and souls. Basically speaking, they clung to false lights, impure lights, in place of the True Light, Pure Light, and they became bound up in false, impure lights.

We often witness something of this in the play of Light Transmission, for while many are able to receive Light Transmission at the level of the astral light and spiritual light, many are overwhelmed by the Supernal Light and are unable, or unwilling, to receive the anointing with Supernal Light. This happens very often, and much like Adam and Havvah, such a person “knows they are naked” and they wish to hide from the Holy Light, the Living Presence of Yahweh Elohim and the Messiah.

In this, perhaps, we may understand that the redemption and ascension of souls is all about the clarification, or purification, of consciousness, of light, as is said of Melchizedek in the Pistis Sophia, that he is the “light-purifier” and “light-receiver,” the reintegration of souls with the True Light, the Light Continuum (Yahweh).

Now, “serpent” in Hebrew is Nechash, and “anointed” in Hebrew is Messiah, and both of these words equal 358; they are one and the same force, binding or liberating, turned downward and outward or inward and upward, whether towards the world or the kingdom of heaven – hence, grasping at false or impure lights, or cleaving to the True Light. So long as this Force, Desire-Energy, grasps at false, impure lights, so it is the state of Nechash, but when cleaving to the True Light, Pure Light, and unified with it, then it is the state of Messiah.

This dualism of heaven or earth, inward and upward or downward and outward, occurs in the ignorance, the illusion of separation; in the experience of Pure Radiant Awareness (True Light), or Non-dual Gnostic Awareness, this ignorance, this illusion ends, and heaven and earth are realized in union, inseparable from one another – this is true Messianic Consciousness.

Look and see, and understand! Yeshua Messiah left no body behind, but in the resurrection and ascension every level of his being, his consciousness, even the matter composing his body, was translated into Pure Spirit, Pure Energy, Pure Light; and yet, nevertheless, the Risen Messiah appeared in This World, which is to say the World-That-Is-Coming appeared in This World.

This appearance of the Risen Messiah corresponds with an influx of Keter-Adam Kadmon, or as beheld by the prophet Daniel, corresponds with an influx, or emanation, from Atik Yomin, the Ancient of Days or Eternal Youth (the “Bornless One”). When this influx transpires, in that instant, Malkut-Kingdom is uplifted to Keter, the Holy Crown, the True and Holy King, the Risen Messiah having appeared. As we know, this is Tikkune Gadol, Tikkune Ha-Olam, reaching into Keter-Adam Kadmon, for the Truth and Light of Adam Kadmon was embodied, Malkut reaching in full.

Let us remember that Adonai Messiah is the Lord of the Holy Shabbat, Adonai Ha-Shabbat, and with the appearance of the Risen Messiah, so there is the dawn of the Eternal Shabbat, or World-To-Come; for Eternal Shabbat is the truth, the reality, of the World-That-Is-Coming. As we know, when Adonai Yeshua was raise from among the dead, and drawn up in the Great Ascension, so the world, and all creation (Kol) was uplifted in him, the Human Being of Light, Lord of the World-To-Come. In this Divine Action, Ruach Elohim becomes manifest as Ruach Yahweh, Elohim and Yahweh being unified, and the fullness of El Shaddai becomes manifest, for there is a full influx of Eheieh (Keter).

Here we can remind of an open secret. The Holy Light of the first day, Primordial and Supernal, corresponds with Eheieh (or Eheieh Asher Eheieh); Eheieh is realized in the Messiah, and El Elyon is revealed – hence, the full influx of Keter-Adam Kadmon.

As you have said dear sister, teshuvah, repentance, and Shabbat are composed of the very same letters in Hebrew, and as such we know that remembering and keeping Shabbat is the principle vehicle of teshuvah, or returning to God. Through teshuvah, tikkunim are accomplished, and therefore remembering and keeping Shabbat is the principle vehicle of tikkune, the Lord of the Shabbat, the Messiah, accomplishing Tikkune Ha-Olam, Tikkune Gadol – tikkune of the world, and the Great Tikkune, the salvation of all (Kol).

What is the very essence of teshuvah, and the Holy Shabbat? In conjunction with remembering and keeping the Shabbat, the Gospel of St. Thomas teaches that it is “fasting from the world,” which is to say, teshuvah and Shabbat is a reversal of our Desire-Energy, the serpent power, turning our Desire-Energy inward and upward, heavenward and Godward. The Shabbat as a day of rest corresponds, not only with the awakening and uplifting of this Desire-Energy to God, but also to its cessation or repose through which the experience of Pure Radiant Awareness, or Supernal Consciousness dawns; once there is this dawn of Supernal or Messianic Consciousness, inward and outward, there is no difference, but until that time there is a difference, and we are wise to sublimate and uplift the serpent power, co-laboring in the Holy Spirit for our full redemption in the Messiah.

Here we come to a deep and esoteric understanding of the tikkunim and yichudim of the Holy Partzufim, and especially the unification of Nukva with Zer Anpin, the generation of Kallah, and her unification with Ben. In the Human One it is the uplifting of the serpent power through which Nukva is uplifted and unified with Zer Anpin, and it is through the cessation or repose of the serpent power through which Kallah is generated and unified with Ben. These developments in the microcosm bring about these developments in the macrocosm, the tikkune of creation.

The serpent power, desire-energy, awakened, sublimated and uplifted, this corresponds with the realization of Ruach Elohim, and when brought into cessation or repose, with the dawn of Pure Radiant Awareness, or Supernal Consciousness, this corresponds with the realization of Ruach Yahweh, and the unification of Yahweh and Elohim, Mercy and Judgment in True Compassion – the non-dual Supernal Truth (Amet, Eheieh).

Here we can speak an open secret. Within Adam Kadmon there is Nechash Gadol, “Great Serpent,” “Great Dragon,” and this serpent power pervades all creatures, all creation, and the serpent power, or desire-energy in us, is an emanation of this Nechash Gadol. As we awaken, purify and uplift this serpent power in us, and bring it into cessation or repose, so is this Nechash Gadol uplifted and redeemed in Adam Kadmon. If and when completely awakened and uplifted, and redeemed, so this serpent power in us is joined with the serpent power in all (Kol), and it is reintegrated with the Light Continuum, Yahweh. This is reflected in the incredible healing and wonderworking power of the Master, the Perfect Tzaddik, Adonai Yeshua.

As perhaps you might surmise, the sublimation, uplifting and repose of the serpent power, or desire-energy, corresponds with the progressive purification of Life and Light, or Consciousness-Force.

Here we may recall a cognomen of Keter-Adam Kadmon, Ratzon, which means Will or Desire; the Will, the Desire, purified, reintegrated with Ratzon Elyon, Will of the Most High, is the realization of Eheieh, the Divine I Am.

These are some teaching the Mother Spirit would have me share on this day of Winter Solstice.

May all be blessed and uplifted in the Holy Child of the Virgin of Light this night, and may there be a glimpse, a holy remembrance, of the World-That-Is-Coming. Amen.

Blessing to you in Imma Gadol, the Great Mother!
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Appearance of the Messiah

#14 Postby Elder Sarah » Fri Dec 28, 2012 11:16 am

Shalom Tau Malachi!

May the Mother Spirit be praised for all that has been revealed!

In reading and re-reading what you have shared the following is most outstanding to me,

“Their unification with Yahweh Elohim, Shaddai, was destined, and yet they sought to be like Elohim, separating Yahweh from Elohim, Mercy from Judgment, and turned away from Compassion, and therefore Judgment came into dominion. Essentially, they turned away from Yahweh, and turned away from the Supernal Light and Truth, and rather than cleaving to the Supernals, in forgetfulness, in ignorance, in the illusion of separation, they entered into self-cherishing, self-grasping, and began to cling in desire and fear to the spiritual light, and astral light, and the material light; hence the fall, or involution, of the Human One, human souls, into the gilgulim and incarnation, and with this, so there was a fall, an involution, of all manner of living spirits and souls. Basically speaking, they clung to false lights, impure lights, in place of the True Light, Pure Light, and they became bound up in false, impure lights.”

First, am I hearing correctly that we can align spiritual light with mental, astral light with vital and material light with physical? In this way these become the actual manifestations of Beriyah, Yetzirah and Asiyah?

Also, I am curious about the desire spoken of to be like unto Elohim and that this causes a separation from Yahweh. I am hearing that the movement of Mercy being separated from Judgment is exactly what causes the entrance of Sameal, the serpent power that would cause self-grasping. It is almost as if an entire realm of self –grasping is formed and is a realm in which most live. Can we say this realm has much to do with the state of Tohu, Keter not able to reach? So, to cleave to Yahweh, uplifting the Serpent Power, can we say the mental, vital and physical light arises in a different way?

This seems evident regarding what was said,

“ Thus, the Messiah is the Life, Consciousness, and the Light, Force, and the Spirit of the Messiah is Ruach Elohim, which with the appearance of the Risen Messiah is manifest as Ruach Yahweh, Mercy exalted over Judgment, the suspension of Judgment, the forgiveness or remission of sin, Compassion.”

It stands out that the Spirit of Messiah is Ruach Elohim, while the appearance of the Messiah is Ruach Yahweh. This speaks the appearance of the Messiah is what joins Mercy and Judgment.

I am also reminded of the mystery in how the letter Shin enters into the Great Name, Yahweh, which somehow shifts the arising of the olamot. We know this letter as much to do with the serpent power. Can we say the entrance of this letter has much to do with the appearance of the Messiah, hence the shift from Ruach Elohim to Ruach Yahweh. In this way I am curious of the further shift from Elohim to Yahweh to Yeshua.

May your Mercy, Holy One of Being, be received amongst the people and the land!

Abiding in thanksgiving,

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Samael & the Messiah

#15 Postby Tau Malachi » Fri Dec 28, 2012 2:35 pm

Grace and peace to you from Yahweh Elohim, Shaddai, and from Hayyah Yeshua!

Yes, indeed, the spiritual light, astral light and material light, along with mental, vital and physical consciousness, correspond with Beriyah, Yetzirah and Asiyah, respectively; hence, the Realm of Perud (separation). Adam Kadmon and Atzilut, or the Realm of Yichud (unity), corresponds with the Clear Light and its radiance or glory, the Supernal Light, which are inseparable from one another. Thus, the arising of the false, or impure lights occurs through dualistic consciousness and corresponds with the apparent separation of Yahweh and Elohim, or Mercy and Judgment.

Whenever, and wherever, the illusion of separation arises, Samael, or Satan, enters and has power; necessarily so, for there is a play of Mercy and Judgment, and as we know, Samael, the “poison of God,” corresponds with Gevurah-Severity, or Din-Judgment. The Outside Ones, or klippot, are the manifestation of Judgment divorced from Mercy, the illusion of separation of creation and God, and therefore at the level of the spiritual, astral and material, or Beriyah, Yetzirah and Asiyah, there is a play of light and darkness, good and evil, and admixture, impurity.

Because of the arising of darkness, or evil, and admixture, in the spiritual, astral and material dimensions, so the spiritual, astral and material light is “impure,” and from one to another they correspond with a greater appearance of division, separation, and so a greater impurity, or greater ignorance.

Samael, or Satan, therefore has power reaching into Beriyah, or the spiritual dimensions, and so has influence throughout the seven heavens; and as we know from the Book of Revelation and the war in heaven that is spoken of in that holy book, this reach and influence continues until the End-Of-Days and World-To-Come.

The very root and cause of all evil is the ignorance, the illusion of separation, and the self-grasping and self-will arising from it; the tendency to self-grasping, self-cherishing, and the division between self and other, corresponds with Samael, and it is the power of temptation and corruption that Samael, or Satan, holds. Apart from this the klippot have no power, for they have no substantial self-existence, but appear only on account of the ignorance, the illusion of separation, and the play of self-grasping, desire and fear arising from it.

All of the poisons arise from self-grasping, self-cherishing, pride and arrogance, lust and greed, envy and jealousy, anger and hatred, doubt and faithlessness, and so on; all of these are expressions of self-grasping, born from the ignorance, the illusion of separation, and the name “Samael” encompasses all of these poisons.

If we wish to speak about the original sin, it is not sex, or the desire for sex, but rather it is self-grasping, self-cherishing; that is the sin, the ignorance, into which we are all born, and it is the cause of bondage of souls to the gilgulim, the potentially endless rounds of birth, life, ageing, illness and death, and all of the sorrow and suffering that is involved in this bondage. In this regard everyone here is, indeed, “born in sin,” for this self-grasping is the cause of the conception and birth of all, and it is in souls before they are conceived.

Ruach Elohim, Ruach Yahweh, this is the twofold Spirit of God, and is the Spirit of the Messiah, in Judgment and in Mercy; in the Messiah they are one, Ruach Ha-Kodesh, the Holy Spirit. The Divine Incarnation, the appearance of the Lord, Adonai, in This World, corresponds with Ruach Elohim, and the appearance of the Messiah in the resurrection and ascension corresponds with Ruach Yahweh; in Yeshua Messiah Yahweh and Elohim are united, the illusion of separation being brought to an end, and so Shaddai, the Almighty, is revealed in full glory and power – the Perfect Tzaddik, the Messiah.

There is no power of temptation or influence of Samael in the Risen Messiah, for Mercy and Judgment are unified in him, and he is unified with El Elyon, God Most High; this corresponds with the full realization of Yichud, the singularity underlying all (Kol).

Now, as we know, Nechash (serpent) and Messiah (anointed) equal 358, and as such they are one and the same force, in separation and in union, the force that binds and for that liberates, and we may say in our contemplation that Nechash corresponds with Tohu and Messiah with Bohu, Tohu, chaos and destruction, Bohu, the void and end of ignorance. The Messiah, as taught in the third chapter of the Gospel of St. John, is Nechash uplifted and redeemed, Nechash Tov, the “Good Serpent.” Here we may say that the way of sublimating and uplifting the serpent power is the exact opposite of self-grasping, or self-cherishing, it is in self-offering, or unconditional love, boundless compassion, as Messiah Yeshua has shown us.

This corresponds with the Shin in the Blessed Name of Yeshua.

Yahweh and Elohim, the Supernal Father and Supernal Mother, are unified in the Messiah, and so there is a Supernal Influx into Perud and all worlds, heaven and earth; and as we know, in the End-Of-Days, all will be uplifted and reintegrated with Atzilut, this full reintegration corresponding with the World-To-Come. This is in the Blessed Name, Yeshua (Yod-He-Shin-Vau-He).

As we know, the Name of God corresponding with Keter-Adam Kadmon is Eheieh Asher Eheieh, and the Name of Yeshua corresponds with the realization of Asher Eheieh; Yeshua, Asher manifest in This World, the “shining face” of Supernal Being appearing on earth, and so also in heaven. Hallelu Yah!

O Adonai, we pray for the uplifting of this good earth in the Great Resurrection and Ascension, all gathered into You, Atoh. Amen.

May the face of Yahweh Elohim shine upon you this day!
Tau Malachi

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Four Ruachot of YHVH

#16 Postby Elder Gideon » Thu Jan 03, 2013 9:49 am

Greetings!

Ruach Elohim, Ruach Yahweh, this is the twofold Spirit of God, and is the Spirit of the Messiah, in Judgment and in Mercy; in the Messiah they are one, Ruach Ha-Kodesh, the Holy Spirit. The Divine Incarnation, the appearance of the Lord, Adonai, in This World, corresponds with Ruach Elohim, and the appearance of the Messiah in the resurrection and ascension corresponds with Ruach Yahweh; in Yeshua Messiah Yahweh and Elohim are united, the illusion of separation being brought to an end, and so Shaddai, the Almighty, is revealed in full glory and power – the Perfect Tzaddik, the Messiah.


I'm very grateful for what has been drawn out in this conversation; the nuance inside it is quite subtle and wonderful. Until this teaching was drawn out, I never heard the difference between Ruach YHVH and Ruach Elohim as they occur in scripture. I'm now hearing Ruach YHVH in this passage from Isaiah in a whole new light:

A shoot shall come out from the stock of Jesse,
and a branch shall grow out of his roots.
The spirit of the LORD shall rest on him,
the spirit of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge and the fear of the LORD.
His delight shall be in the fear of the LORD.
(Isaiah 11:1-3)

A new key has been gifted us in our Christian Kabbalah. This same 'spirit of the Lord', Ruach YHVH, is a indicating the power of the Risen Savior in Abundant Mercy. As we've already long contemplated from this passage in Isaiah, the implications of these four winds headed by Ruach YHVH, are now another layer of teaching in light of everything said above of Ruach Elohim hovering over the face of the deep.

A parallel mystery of these four winds is present in the second, and perhaps most significant teaching from the prophet Ezekiel after the Opening Vision of the Merkavah, where "The hand of the Lord came upon me, and he brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones." Again, it's Ruach YHVH speaking to him, commanding him to, "Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live." (Ezekiel 37:1,9)

May the Mother move and speak what is present in these four-fold winds of Ruach YHVH!

Gratefully,

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Spirit of the Messiah

#17 Postby Tau Malachi » Thu Jan 03, 2013 1:07 pm

Grace and peace to you from Yahweh Elohim, and from Messiah Yeshua!

If we look into these passages of Isaiah and Ezekiel that teach about Ruach Yahweh, each express Abundant Mercy, and each are prophecies of the coming of the Messiah; what is spoken is the power of compassion and resurrection, and the restoration of justice and peace – the ushering in of the World-To-Come.

This, of course, is the Divine Intention and Divine Potential from the very beginning, manifest as Ruach Elohim moving on the surface of the deep, and through creation, and specifically the creation of the Human One, the vehicle for the actualization, realization and embodiment of Ruach Elohim is manifest, and in Yeshua Messiah this embodiment, the Divine Incarnation, transpires, all as ordained by El Elyon.

Listen and hear, and understand! The full power of the Great Name and Sacred Circle was not manifest until the coming of the Messiah, but rather it is through the Messiah, Yeshua, that the full power of the fourfold Spirit of Yahweh is manifest among us; the Spirit of Yahweh, Spirit of Wisdom and Understanding, Spirit of Counsel and Might, and Spirit of Knowledge and the Fear of Yahweh, this is all the Spirit of Yahweh, Ruach Yahweh. This full manifestation of Ruach Yahweh is the realization of Ruach Elohim, all becoming established in Supernal Mercy, Supernal Grace.

As we know, the Spirit of Yahweh corresponds with the east and Tiferet, the Spirit of Wisdom and Understanding corresponds with the west and Yesod, the Spirit of Counsel and Might corresponds with the south and Hesed, and the Spirit of Knowledge and the Fear of Yahweh corresponds with the north and Gevurah; if we wish to contemplate height and depth, this corresponds with Yahweh Tzavaot and Elohim Tzavaot, or Netzach and Hod, respectively. When human beings invoke the Sacred Circle in the Blessed Name of Yeshua Messiah, so the circle is the manifestation of Malkut, the Kingdom of Heaven manifest on earth, the Shekinah of the Messiah embodied. Of all creatures in heaven and on earth, only human beings anointed with the Spirit of the Messiah can invoke and manifest this Sacred Circle in full, and when invoked and manifest, so there is an influx from the Supernals, and there is Abundant Mercy.

As you might intuit, the empowerment for the invocation of the Sacred Circle in full power and glory corresponds with the arising of the Great Vision of Melchizedek and the dawn of Supernal or Messianic Consciousness, and we may say that this fourfold Spirit of Yahweh corresponds with the spiritual power, or light-power, of the primordial elements of consciousness, the neshamah, arising in their innate purity. Thus, the Sacred Circle is invoked in full glory and power with the arising of the Body of Glory and Body of Emanation from the Body of Truth (Amet), and this we witness manifest in its perfection when Hayyah Yeshua appears on the resurrection, embodying the full power of Ruach Yahweh, or Ruach Elohim realized.

Here we can share an open secret, when the Spirit of the Messiah manifests and moves in Judgment, it is called Ruach Elohim, and when the Spirit of the Messiah manifests and moves in Mercy, it is called Ruach Yahweh. This is why when Hayyah Yeshua appears to the disciples in the upper room and imparts the Holy Spirit to the disciples, consecrating them as holy apostles, he empowers them in Mercy and Judgment, the power to release or retain sin, or negative karma – Ruach Yahweh, Ruach Elohim.

As we know, the sanctification of the holy apostles comes from the Ascended Messiah at Pentecost, when the Supernal Influx comes upon them and they are set into motion by the Spirit of the Messiah, preaching the Holy Gospel, imparting the Light Transmission.

Here we may say, wherever there is one who embodies the Spirit of the Messiah in full, so is the Sacred Circle manifest in that place; wherever such a soul goes, that place is holy, the Holy Land being manifest in that place. Thus, in the Messiah, pilgrimage to the Holy Land is not the visitation of earthly Jerusalem, as in the old covenant, but rather it is the visitation of tzaddikim, apostles in the Messiah, for where they live and where they walk, is the Holy Land – the Sacred Circle, the Shekinah of the Messiah being with them.

In the Messiah the Holy Land is not longer in the Middle East, or any single place or region of the earth, but rather, it is present wherever the Living Body of the Messiah is; wherever one anointed with the Spirit of the Messiah (Ruach Elohim, Ruach Yahweh) is, there is the Holy Land.

In this light, contemplate what Adonai Yeshua teaches us, “Wherever two or more are gathered together in my Name, I am with them”; indeed, for they are visiting the Holy Land, the power of the Sacred Circle being manifest in that place.

If we understand the true nature of the Sacred Circle in the Messiah, so we will understand that all powers of the Sefirot and Netivot from all of the Olamot are gathered in it, and when invoked and manifest in This World, so those spiritual powers and blessings ray out into This World, and all who desire to receive that Holy Light, that Holy Spirit, are blessed. Such is the Divine Grace made manifest in Messiah Yeshua. Hallelu Yah!

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

Blessings to you in Hayyah Yeshua!
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Apostolic Wind

#18 Postby Elder Gideon » Tue Jun 10, 2014 5:23 am

Shalom Tau Malachi:

Here we can share an open secret, when the Spirit of the Messiah manifests and moves in Judgment, it is called Ruach Elohim, and when the Spirit of the Messiah manifests and moves in Mercy, it is called Ruach Yahweh. This is why when Hayyah Yeshua appears to the disciples in the upper room and imparts the Holy Spirit to the disciples, consecrating them as holy apostles, he empowers them in Mercy and Judgment, the power to release or retain sin, or negative karma – Ruach Yahweh, Ruach Elohim.

As we know, the sanctification of the holy apostles comes from the Ascended Messiah at Pentecost, when the Supernal Influx comes upon them and they are set into motion by the Spirit of the Messiah, preaching the Holy Gospel, imparting the Light Transmission.

Coming out of a recent experience with a teaching throughout this post, of the Messianic nature of the Four Winds of which Isaiah prophesied in chapter 11, which are anchored in the Ruach ha-Elohim moving over the primeval chaos and void, I wish to inquire further into how this manifests in the Gospel.

Just above, you describe the moment from St. John where the Living Yeshua consecrates the disciples in the Upper Room by imparting a holy breath, empowering them to release or retain karma. Not much longer from this event--and this is the intention of my inquiry--these same disciples are made Apostles in another gradation of holy wind or breath in another Upper Room: When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting (Acts 2:1-2).

In the first scenario, the breath is breathed upon the disciples directly by the Living Yeshua, while in the second scenario, a wind moved upon them all after the Ascension of the Living Yeshua. Our midrashim-legends affirm St. Mary Magdalene as the hub or vessel of this later empowerment described in Acts. Given beautiful teachings on Shabbat recently about how sefirot must reach before they fully actualize their emanation, we seem here in John 20 and Acts 2 to have explicit moments of how Malkut reaches, fully actualizing Yesod. What more detail may we hear in our Messianic Kabbalah regarding these empowerments by breath and wind?

Gratefully,

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Re: Adam Kadmon & the Olamot-Universes

#19 Postby Tau Malachi » Thu Jun 12, 2014 9:26 am

Grace and peace to you from Hayyah Yeshua!

The two movements of the Holy Light and Spirit in the upper room are, in truth, inseparable from one another, one with breath that is gentle, peaceful, and one with wind that is forceful, fierce. This corresponds with the various gradations of Light Transmission that are imparted by the holy tzaddik versus the experience of direct Supernal Influx, the full force of Supernal Grace.

As we know there is Simple Mercy, or measured blessings, and there is Abundant Mercy, unmeasured blessings. At the outset, Abundant Mercy and the full force of Supernal Grace would be overwhelming to us, therefore in compassion, a holy tzaddik imparts Simple Mercy, transforming the Supernal Influx into a Light Transmission of various gradations, measuring, as it were, the Holy Light and Fire that is imparted according to our desire and capacity to receive. In this process they descend from their own proper grade to our grade, uplift our soul to a higher grade of consciousness and intelligence, and engage the Light Transmission with us to the extent we are able to receive it. They continue in this process over time until, with the help of God, we are able to enter into the same spiritual realization as our tzaddik and able to experience direct Supernal Influx and not be overwhelmed by it. Thus, with the appearance of the Risen Messiah in the upper room, when he appears and breathes upon the disciples, ordaining them, this corresponds with Light Transmission manifest in Simple Mercy, the various gradations of Light Transmission, but when the Ascended Messiah is revealed, and Adonai Yeshua ascends, and is unified wit the Infinite and enthroned, and the Holy Fire of Pentecost pours out on the disciples, consecrating them, this corresponds with Abundant Mercy, unmeasured, direct Supernal Influx. In the upper room on Pentecost the disciples fully come into being as holy apostles, anointed tzaddikim, embodying the fullness of the Holy Light and Spirit of the Infinite (Yahweh Elohim), and are able to impart the Light Transmission of all grades from the outermost to the inmost.

As the Apostle of apostles, or the Sun of Heaven among the apostles, Magdalene is the heart of the assembly, the epicenter of the Supernal Influx, and yet each disciple present experiences and receives direct Supernal Influx from Shaddai, the Almighty. When the consecrated apostles go out and preach the Gospel, and begin to impart the Holy Light and Spirit to others, the Supernal Influx is integrated and received in full; Yesod and Malkut reach in full, Malkut, Shekinah, is manifest on earth in full glory and power, and Adonai Yeshua is the Complete or Perfect Tzaddik, the fullness of the Messiah being made manifest.

This process continues, of course, in Anointed Tzaddik and Anointed Community, for until a disciple or companion of an Anointed Tzaddik can receive the direct influx of Supernal Grace and can impart the full spectrum of Light Transmission, and their assemble is also a vehicle of Light Transmission, they are, in effect, incomplete, imperfect, as a holy tzaddik, and the reaching of Yesod and Malkut through them, and through their assembly, is incomplete; hence, the greater work and mission of the Anointed Tzaddik and Community has not been fully accomplished.

Until the Pentecost, for ages the Shekinah labored for the manifestation of Anointed Community composed of all tzaddikim – an entire matrix of souls able to receive and embody the full Supernal Influx; until that time, as ordained by El Elyon, only one or two individuals were able to receive a greater spiritual influx, not an entire assembly. Thus, Yesod and Malkut were not realized and embodied in full on earth until that Holy Day.

Look and see! Regardless of the gradation of spiritual realization embodied in a holy tzaddik, unless they have an auspicious assembly able to receive and impart their ruach and da’at, and Light Transmission, they cannot take action from their own proper grade, or manifest their full knowledge and power, but rather they must act from a lower grade, restricting the manifestation of their knowledge and power, and the Holy Light. They may, indeed, be a Sun of Heaven, and very great tzaddik, but the full glory and power of Shaddai and the Shekinah with them cannot be manifest without a matrix of souls able to receive the Supernal Influx and walk in beauty and holiness with them in the Messiah.

Thus, there is this ongoing labor of Anointed Tzaddikim to generate auspicious manifestations of Anointed Community – the spiritual Community of Israel; an emanation of the Spirit of the Messiah (Ruach Elohim) generating a Holy Vessel into which to pour itself out in full self-offering, a Vessel that, in turn, is able to emanate another and impart the Light Transmission, the Holy Light and Spirit of the Messiah. This corresponds with lineages of Light Transmission, successions of anointed tzaddikim, or souls embodying Supernal Realization – true Gnostic Apostolic Succession, or what has been called the “Order of the Grail.”

These lineages of Light Transmission are rather like whirlwinds of Light and Fire, or the Spirit of God, that touch down and appear in the world for a time, and then vanish in the same way that they appeared. They appear and disappear, and others appear in their place, for the Holy One continuously anoints and sends messengers, and the souls of great tzaddikim continue to incarnate, bearing the knowledge and power of Shaddai in the Messiah.

All of this transpires through the power of God, the Spirit of God (Ruach Elohim), and whenever there is an auspicious manifestation of Anointed Community, so the Spirit of God, the Wind of God, becomes manifest in full glory and power, the Spirit having a Holy Body and becoming incarnate, embodied in the world.

This is the reaching of Yesod and Malkut, Anointed Tzaddik and Anointed Community – the Living Body of the Messiah, the Anointing, or Light Transmission. Praise God!

If we wish to inquire into the direct Supernal Influx, it is like a lightening strike; hence, the “Thunderbolt Enlightenment” or “Perfect Thunder Intelligence.”

According to the Holy Scriptures, Yahweh rides upon a Great Storm; contemplate this well, and understand! Amen.

Shaddai Shalom!
Tau Malachi

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Adonai Elohim Malkut

#20 Postby Elder Gideon » Thu Jun 12, 2014 3:20 pm

Shalom Tau Malachi!

At times Malkut is called Adonai, a singular manifestation of Malkut nourishing and sustaining all worlds of the corresponding level, but at other times Malkut is called Elohim, indicating the multiplicity of Malkut nourishing and sustaining all worlds at all of these various levels; hence, Elohim, the meta-dimensionality of Malkut, Shekinah. [...] This teaching about Malkut called Adonai and Elohim is new, being shared for the first time here. There is, of course, another teaching concerning this that has been shared before, and it is connected with this teaching. In the First Coming of the Messiah Malkut is Adonai, but in the Second Coming of the Messiah Malkut is called Elohim, because in the First Coming, the Spirit of the Messiah is embodied and revealed through a single individual, Adonai Yeshua, and single assembly, but in the Second Coming, with the greater outpouring of the Holy Light and Spirit, the Spirit of the Messiah is embodied in many individuals and assembles, Anointed Tzaddikim and their Anointed Communities.

From your response to The Universes Love You in this same forum of Christian Kabbalah, I'm elated by what you've shared regarding the outpouring of Mercy, Simple and Abundant, in the climactic empowerment of the disciples. If I may, I see a new pattern in our Solar Feasts of which to ask.

By the very wind the Living Yeshua imparted to the disciples in John 20 now assumes the same which anointed him at the Baptism; the descent of the Spirit in the form of a dove implies this as I'd never heard earlier. Habad of this seems to be the very same wind of which he discourses with Nicodemus, "Do not be astonished that I said to you, “You must be born from above.” The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit’ (John 3:7-9).

If this anointing wind is the same between Yeshua's Baptism and his ordaining the disciples in John 20, it would lock together a dimension of how I'm hearing you share of this mystery of Malkut as First (Adonai) and Second Coming (Elohim), respectively. You've helpfully explained that what happens in Acts 2 is an intensification of what was received in John 20, a movement from Simple Mercy to Abundant Mercy. Given the inseparability of these events for the disciples, this then shows a beautiful shift in our eight Solar Feasts. The first four primarily are individuals receiving this Messianic Habad while the four later are groups entering the same Habad. The pivot is between May Day and Summer Solstice, showing how Our Lady is indeed the personification of the movement from individual to collective Messianic Habad. As the Apostle of apostles, or the Sun of Heaven among the apostles, Magdalene is the heart of the assembly, the epicenter of the Supernal Influx, and yet each disciple present experiences and receives direct Supernal Influx from Shaddai, the Almighty.

What I'd appreciate to know more fully is if I'm hearing Malkut-as-Adonai and Malkut-as-Elohim accurately in the two halves of our continuum of eight Solar Feasts. If so, what more is this saying of what the Risen Savior calls 'new' that manifests in anointed collectives?

Gratefully,

Elder Gideon

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Re: Adam Kadmon & the Olamot-Universes

#21 Postby Tau Malachi » Sat Jun 28, 2014 11:27 am

Grace and peace to you from Hayyah Yeshua!

That’s a beautiful insight my brother.

Indeed, this first four feasts of the solar year that we celebrate, from the Feast of the Mother and Child to the Feast of the Holy Bride, all correspond with Malkut as Adonai, and the First Coming of the Messiah, and then the last four, from the Feast of the Ascension and Pentecost to the Feast of St. Lazarus, all correspond with Malkut as Elohim, and the Second Coming of the Messiah in Glory. Understanding this, on one level, the Order of Holy Feasts is an great invocation of the Second Coming, the hastening of the End-Of-Days and revelation of the World-To-Come, or New Jerusalem; and, indeed, as each year passes we are closer to the “Day of the Lord,” whether individual or collective, and it is our intention to live, “ready for the coming of the Lord,” living each day, and each year, as though it is our last and on that day, or in that year, we will “meet the Lord in Glory.”

This outer, solar continuum is joined with an inner, lunar continuum, and the lunar continuum within and behind the solar continuum celebrates the perpetual “coming of the Lord” throughout the year – the mystery of Emmanuel, God always with us. Solar and lunar, “sun” and “moon,” the unification of Yesod and Malkut, the Groom and Bride, the celebration, remembrance, of Eheieh Asher Eheieh – the Being of the Becoming, or the Continuum of Forever Coming Into Being.

Joined with the solar and lunar continuum, of course, there is the continuum of the Holy Shabbat – these all together are our Holy Days; may we remember and keep them for the sake of the kingdom of heaven, the realization of Malkut of Atzilut in This World.

Understanding this, you may contemplate the Eternal Shabbat being called the “World-That-Is-Coming”; if you have ears to hear it, there is a great secret, a great mystery, of the realization and embodiment of the Messiah revealed in this – a secret of the enlightenment experience (Gnostic experience).

The contemplation of the eight Holy Feasts expressing the mystery of Malkut called Adonai and Elohim, of course, is in the celebration of them year after year, and gazing into the movements or events of the Holy Gospel they explore.

Shalom Aleichem!
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Re: Adam Kadmon & the Olamot-Universes

#22 Postby Yonah » Sat Jun 28, 2014 3:07 pm

Greetings and blessings!

After the Feast of Ascension and Pentecost, I’ve been thinking a lot about our 8 feasts of the year. It seems like each Holy Day is a progression of the Gospel, but also a progression of each soul as it finds its way to enlightenment and liberation.

Indeed, this first four feasts of the solar year that we celebrate, from the Feast of the Mother and Child to the Feast of the Holy Bride, all correspond with Malkut as Adonai, and the First Coming of the Messiah, and then the last four, from the Feast of the Ascension and Pentecost to the Feast of St. Lazarus, all correspond with Malkut as Elohim, and the Second Coming of the Messiah in Glory.


I had never thought to see the first four feasts as Malkut as Adonai and the second four feasts as Malkut as Elohim, but it makes sense as each feast moves from Yeshua to the rest of the assembly and beyond.
I’ve always thought that we can also see the cycle of feasts in a 2 year span with the first year being the story of the Gospels and then the second year being the fruition of this in humanity. In this paradigm, the Feast of Mother and Child becomes a feast of Shekinah birthing all enlightened beings. I guess this would be seeing the feasts as a historical movement (the First Coming) becoming realized in others (the Second Coming)

I believe that in the end, the cycle of feasts is literally a continuum that moves from year to year – showing the life of Magdalene, Mother Mary, Magdalene, and the Disciples and moving into the story of every being and their journey to enlightenment and liberation. I wanted to ask if this is a valid way of seeing the movement?

Experientially, I find the movement between feasts made up of individual Shabbats as a great wheel. Each feast is a marker, but every Shabbat in between embodies the energy of the previous feast and then begins to embody the energy of the next feast. It seems to be a great spiral that continually moves upward as we continue to participate and worship YHWH Elohim.

I’m also wondering if it would be helpful for companions to focus on this moving energy consciously? I’ve felt this energy, but believe that it might be helpful for the experience of each individual to embrace the movement from Shabbat to Shabbat.

Aleichem Shalom
Shalom,
Yonah
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Re: Adam Kadmon & the Olamot-Universes

#23 Postby Tau Malachi » Sun Jun 29, 2014 9:53 am

Greetings and blessings in the Holy Light of the Messiah!

We can contemplate the evolution of Malkut from Adonai to Elohim through the solar year, as explained, but then, aware of living in the Second Coming, we remember the First Coming through the first four feasts, while contemplating and celebrating them in the context of the Second Coming, understanding that the revelation of the Messiah and Gospel is ongoing, without end. Thus, for example, in the Feast of the Mother and Child, while indeed as remember Mother Miriam and Adonai Yeshua, and the birth of the holy one destined to be the Messiah, we are also celebrating the Mother giving birth to the Messiah in us and our divine destiny to be and become Messiah – Divine and Supernal Being.

I do not know that I envision a two year span, but rather one year and a spiraling evolution and ascent of returning to God; hence, an endless continuum of the revelation, realization and embodiment of the Infinite One, or the Continuum of Forever Coming Into Being. Thus, from one year to another, there are greater and greater revelations, realizations and embodiments, a greater and greater coming into being, and this continues throughout life until God wills that we depart this world and gathers us in. The years, then, are revolutions of the Great Wheel (Ofan) of Realization, or Enlightenment, and express a revelation and realization without end; hence, Divine or Enlightened Being as a verb, an action or movement, a Living Presence, or Living Spirit.

In the midst of this, quite naturally, there is a revolution, evolution, in the reaching, or realization, of Malkut of Atzilut, and through the year there is a growing Supernal Influx invoked and received through Abundant Mercy, God praying to God, Adonai praying to Elohim, and as this Supernal Influx is received and enacted, the Mother and Bride are joined as one Great Presence, Shekinah Gadol, and Malkut becomes Elohim – the Name of God associated with the Mother, Imma Shekinah.

There is a secret mystery to be revealed.

Listen and hear, and understand! As we know, Binah, Imma, is called the End-Of-Days, and when the Bride is unified with the Mother, the Exterior Shekinah being enthroned in the Interior Shekinah, and Malkut is called Elohim, so the End-Of-Days has come in this world, and something of the World-That-Is-Coming is revealed and realized in this world – This World is manifest according to Ratzon Elyon, the Will of the Supreme. Contemplate this well, and understand!

We labor for this each year, the manifestation of the End-Of-Days in this world, and the revelation and realization of something of the World-That-Is-Coming; hence the movement in the latter part of the year through Pentecost and Apostolic Succession to the Apocalypse and Feast of the Blessed Dead – those who realize bornless being, eternal life, and shine as “stars of heaven.” On one hand, it is a journey of embodiment through the year, but at the same time, on the other hand, a journey of ascension and transcendence – going beyond beyond, into the Infinite and Eternal.

On one hand, each year we invoke and embody a great Supernal Influx, but on the other hand, each year we ascend and reintegrate with the Light Continuum (Yahweh Elohim, Shaddai), descending and ascending, running and returning, all as El Elyon wills and ordains.

The twenty-six lunar feasts (new and full moons) correspond with thirteen cycles of this influx of spiritual powers and reintegration with the Holy Light and Spirit throughout the year; hence, revolutions, or evolutions, within the great revolution, or evolution, of the solar year. In this you will understand that there are “wheels within wheels,” cycles within cycles, in the Continuum.

The continuum of remembering and keeping the Holy Shabbat is the cornerstone and anchor, as it were, of the holy feasts of the solar and lunar continuum, and yes, indeed initiates can, and do, remember the “season” they are in, or the “cycle of power,” and engage prayers and invocations, and spiritual works, that correspond with the season or cycle. This is a somewhat loose association though, or just one aspects of our continuum of prayer and worship, and spiritual work, for as St. Paul teaches, we are not bound by times and seasons, elemental forces, or the movements of celestial forces, or any set liturgical formula, but we are free to engage in worship and works as the Messiah and Holy Spirit inspires us, and as there is need in the community and the world, and those who are around us. Thus, while we remember and honor the season or cycle we are in, so we also follow our inspiration and engage in a conscious response to what’s happening and the needs of people throughout the year.

It is, though, very important that we tend the continuum of Shabbat, and the solar and lunar continuum in Sacred Circle, and that as initiates, members of the Living Body, we remember and actively draw upon the blessings flowing in the seasons or cycles of the year; awareness and conscious intention are very important, and we need to remember that we are here for work, for action, completing the movement of the Spirit of God, Ruach Elohim, as co-creators and co-redeemers. If we embody the Holy Light and Spirit of the Messiah, then through our thoughts, words and actions, we need to let that Holy Light shine and let the Holy Spirit be actualized and realized – as the Living Body of the Messiah we all have this spiritual work to do, and we have been anointed and ordained in sacred priesthood for this divine action, embodiment.

Let every initiate know and understand that nearness to the Messiah and oneness with the Messiah in El Elyon, the Supreme, comes through awareness and conscious intention, and through actions, deeds, in faith and love; if anyone is bound up in the delusion of lack and illusion of separation, then let them love others and take action, and they will experience the Spirit of the Messiah moving with, in and through them, and will experience nearness and oneness with the Messiah.

In closing I will share, God is always with us, but the question becomes, “are we with God?” Do we walk with God, and cleave to God, or commune with God, and do we take up the actions of the Living Presence of God, the actions that are in harmony with the will of God, as God ordains? You see, God is always with us, but we must choose to walk with God and embody the Spirit of God in our mind, heart and life; God is within everything and everything is within God, but we need to be aware that God is within and all around us, and live according to this awareness, this faith and knowledge.

As an example, we are in the time of the Ascension and Pentecost, and therefore we are engaged in the works of the Ascension and Pentecost, and it is a season of expansion and outreach, the fullness of the Holy Light and extension of the Holy Light; and whatever other works are needed, so we will attend to the spiritual labor of the season or cycle in God the Mother. If we do not do the work, who will? If we have sought initiation, and have been received into Anointed Community, have we come to receive for ourselves alone, or have we come to engage in a self-offering and to take up the spiritual work of Tzaddik and Community – the Living Body of the Messiah? If we do not do the work, how shall we realize and embody the Messiah and Holy Spirit, or experience nearness and oneness with the Messiah and Yahweh Elohim, Shaddai?

We do not enter into Anointed Community for our own salvation alone, but rather, for the sake of the salvation of others, the uplifting of others in return to God with us; hence, the spiritual labor of the harvest of souls – the Great Work.

Let us all tend to our work and serve the Lord, Adonai; and on the Day of Rest let us all rest, and abide in our God, Elohim!

The Days of Work, these correspond with Malkut as Adonai, and the Day of Rest, this corresponds with Malkut as Elohim. Contemplate this well, and understand!

Shabbat Shalom!
Tau Malachi

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+David

Re:Elohim and Adonai

#24 Postby +David » Sun Jun 29, 2014 11:22 am

Greetings Tau and All

Although this is not directly related, the weave of these two specific Divine Names keeps reminding me of a practice I was taught.

After praying before a meal - when lifting the first morsel of food to one's mouth - one can say:

"I give the nourishment of Elohim to this body of Adonai".

Shabbat Shalom Aleichem

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Re: Adam Kadmon & the Olamot-Universes

#25 Postby Elder Gideon » Fri Jul 11, 2014 1:02 am

Shalom!

Listen and hear, and understand! As we know, Binah, Imma, is called the End-Of-Days, and when the Bride is unified with the Mother, the Exterior Shekinah being enthroned in the Interior Shekinah, and Malkut is called Elohim, so the End-Of-Days has come in this world, and something of the World-That-Is-Coming is revealed and realized in this world – This World is manifest according to Ratzon Elyon, the Will of the Supreme. Contemplate this well, and understand!

We labor for this each year, the manifestation of the End-Of-Days in this world, and the revelation and realization of something of the World-That-Is-Coming; hence the movement in the latter part of the year through Pentecost and Apostolic Succession to the Apocalypse and Feast of the Blessed Dead – those who realize bornless being, eternal life, and shine as “stars of heaven.” On one hand, it is a journey of embodiment through the year, but at the same time, on the other hand, a journey of ascension and transcendence – going beyond beyond, into the Infinite and Eternal.


Our Messianic Kabbalah is wonderful, beyond words. Detail such as this allows for that much more to grow our experience. End-of-Days, for example, is a principle facing every incarnation, planet, star, galaxy, and cosmic cycle. Being attributed to the Mother, End-of-Days holds two oversimplified directions for the Bride: destruction or ascension. If change introduces me to what doesn't change, if grief initiates me into aliveness, if suffering teaches me about what doesn't suffer, the End-of-Days isn't, but is the World-That-Is-Coming. The shift between these is as small as the choice where one person chooses to direct their view. If by the appearances of everything, then so will follows one's experience in destruction; if by what's moving behind appearances of everything, then so follows another experience in ascension. The End-of-Days and the World-That-Is-Coming are simultaneous. Either outcome is decided from within the consciousness of every participant.

This is particularly so in the final two Solar Feasts of Apocalypse (Fall Equinox) and Blessed Dead (All Souls' Day). Whether the outcome for a soul is destruction or ascension isn't judged from outside nor imposed upon them, but is the expectation from within them. How ready are any of us for the radical infuxes of energy, for Apocalypse? How ready are any of us for death, joining All Souls? We see how ready (or not) we are in our responses to events just this, last, or next week. Life itself is always revealing our relationship with what is happening, quite literally exposing that with which we're identifying. If in any way negativity has dominated thoughts and emotions, one can feel an expectation towards destruction; if negativity was successfully popped by any means familiar to us and there's an enduring access to our heart, even while everything appears the same outside, we've ascended from the inside.

Here in this sense, I'm convinced the Perfect Master speaks of rapture as an internal event in consciousness: Those who try to make their life secure will lose it, but those who lose their life will keep it. I tell you, on that night there will be two in one bed; one will be taken and the other left. There will be two women grinding meal together; one will be taken and the other left. Two will be in the field; one will be taken and the other left (Luke 17:32-36).

For all souls to choose their course, every experience must be possible. Elohim is the author of every imaginable experience. Is not Elohim in light, darkness, and beyond? It is I--YHVH-Pronounced-as-Elohim--who form light and create darkness, I make weal and create woe; I the Lord do all these things (Isaiah 45:7). The very parts of the name Elohim show this internal plurality: El (God), hi (she), -im (masculine plural). Elohi also means "My God"; that it ends with the plural -im is more nuanced than other literal pluralistic words denoting "Our God" or "Your God." The pluralized nuance of "Elohi+im" is suggesting to me in this moment every experience every soul turning to El is having: Elohim is "My God" experienced by innumerable, unique souls throughout their lives here on this good earth and in other worlds beyond.

The plurality within Elohim is important to what Tau has said regarding the four Solar Feasts from Summer Solstice to All Souls' Day. How the Habad of Messiah proliferates and communicates itself through so many, many more individuals-in-communities is Malkut becoming Elohim. There's another beautiful nuance in what he's reminding as well. Backing up, remember the first four Solar Feasts from Winter Solstice to May Day are an involution and relative descent into the material matrix by individuals; the four Solar Feasts from Summer Solstice to All Souls' Day reveal an evolution and relative ascent from the material matrix through individuals-in-communities. The relativity here is still not so simple, particularly in the four final Solar Feasts, as Tau has said, On one hand, it is a journey of embodiment through the year, but at the same time, on the other hand, a journey of ascension and transcendence – going beyond beyond, into the Infinite and Eternal.

The more deeply we embody this Habad here, this Enlightenment of Messiah, the more transcendental is our awareness of "there", Supernal Malkut, transcendent of the seventh heaven of formlessness: Arabot. How it is transcendent might surprise many, for it's explained precisely in the moment to where Magdalene was carried up in rapturous ascent when she first recognized the Risen Savior. There, Our Lady swore before Our Lord to return in woman's form in every generation until the time of the Second Coming was complete. The deeper teaching here of Our Lady personifying Malkut is marvelous: While He abides, ascended in formlessness, She abides immanent in form. One Messiah: One Habad in form and formlessness. The fullness of this is uncontradicted by the physical body, as we see with our Tzaddik, who consciously flickers, running and returning between here and "there," all the while with a physical body we see and recognize. The enlightenment experience I witness Tau demonstrating over and over is this simple.

So Malkut as Adonai is the involution and breakthrough of an individual. As this individual can transmit the recognition and realization from where they've come to others, Malkut as Elohim is the evolution of individuals in communities. More than the literal return of a physical woman in every generation, the proliferation of anointed communities is personified by Our Lady's Vow, widening the evacuation plan in the End-of-Days for more souls to find and enter the World-That-is-Coming.

To live is Christ. To die is gain (Philippians 1.21).

Elder Gideon


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