Great Tree of Soul

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Elder Gideon
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Great Tree of Soul

#1 Postby Elder Gideon » Sat Jan 05, 2013 7:32 am

Shalom!

From the Mysteries of the Divine Feminine forum, in a post titled "Brother, Sister, and Mother", Tau Malachi arrays an enthralling new perspective of the parts of the soul aligned with the Partzufim. Rather than inquiring further in that conversation about the 'brother, sister, and mother' of a spiritual community, I hoped to graft it into our conversation here to explore how the parts of the soul might relate with the Great Tree of Life.

What the sefirot of a Tree of Life are as macrocosm, the parts of the soul are in microcosm. They are not separate teachings, but macro- and microcosmic perspectives of experience. Simply seeing the structure introducing Gnosis of the Cosmic Christ points this out to us: Olamot-universes are one chapter and Parts of Soul are another. As there are five olamot, so also are there five parts of soul. Adam Kadmon macrocosmically is Yechidah microcosmically. Atzilut macrocosmically is Hayyah microcosmically. Beriyah is Neshamah; Ruach is Yetzirah; Nefesh is Asiyah. How the sefirot are the macrocosm to the microcosmic parts of soul is by simple inference. To Keter is attributed Yechidah and to Hokmah is attributed Hayyah. Binah corresponds with Neshamah and Ruach corresponds with Hesed, Gevurah, Tiferet, Netzach, Hod, and Yesod. Nefesh is found in Malkut.

When I remember how each one of the five parts of soul have all five parts in them, I’m becoming aware of how dynamic, non-linear, and fluid our experience really is in waking, dreaming, and dying. In nefesh, is nefesh of nefesh, ruach of nefesh, neshamah of nefesh, hayyah of nefesh, and yechidah of nefesh. One’s inmost, unique essence is mysteriously present already in and as nefesh. To remember this then allows for a new contemplation of how the parts of the soul are found within each other when we simply imagine all five parts of the soul in a single Tree of Life arrayed through a Great Tree of Life.

The simplest way to show this is by isolating all but the three central sefirot of the Middle Pillar, Keter, Tiferet, and Malkut, with the understanding that Tiferet implies six sefirot (Hesed, Gevurah, Tiferet, Netzach, Hod, and Yesod) and that Hokmah and Binah will be present as Netzach and Hod of the next, descending olam-universe. What to look for here is how Tiferet and Malkut of one olam is the Keter and Tiferet of the next, descending olam.

Adam Kadmon

Keter_________Atzilut

Tiferet________Keter_______[Beriyah

Malkut________Tiferet______Keter_________Yetzirah

_____________Malkut______Tiferet________Keter________Asiyah

________________________Malkut________Tiferet_______Keter

_____________________________________Malkut_______Tiferet

_________________________________________________Malkut



In the next table, by substituting Keter for Yechidah, Tiferet for Ruach, and Nefesh for Malkut, we see clearly how parts of soul exist within one another in the same way sefirot exist within one another in a Great Tree of Soul. From a descending pattern, Nefesh of Yechidah is present through Ruach of Hayyah and Yechidah of Neshamah. In an ascending pattern Yechidah of Nefesh overlaps with Ruach of Ruach; Ruach of Ruach also overlaps with Nefesh of Neshamah!

Yechidah

Yechidah_____Hayyah

Ruach______Yechidah____[Neshamah

Nefesh______Ruach________Yechidah_______Ruach

___________Nefesh________Ruach________Yechidah______Nefesh

________________________Nefesh________Ruach_______Yechidah

_____________________________________Nefesh_______Ruach

_________________________________________________Nefesh



What would make this too complicated to illustrate altogether in the limitations of this forum code, would be to show the place of Hayyah and Neshamah alternating through each part of soul. As already said, Hayyah is to Hokmah what Neshamah is to Binah. Through the Great Tree, Hokmah is present as Netzach and Binah is present as Hod. While I'm careful not to confuse sefirot with parts of soul, there is a very helpful nuance in seeing how the inner-upper part of Ruach is expressed as the influence of Neshamah enveloped by Hayyah. Repeating the caveat, that inner-upper Ruach is not equal with Neshamah, nor Neshamah equal with Hayyah, the mutual influence is only suggested in this final table:

Yechidah________Hayyah_________Neshamah______Ruach______________Nefesh

Outer Ruach_____Neshamah + Hayyah
______________Outer Ruach_______Neshamah + Hayyah
______________________________Outer Ruach______Neshamah + Hayyah ______
______________________________________________Outer Ruach________Neshamah + Hayyah


Partzufim are all implied in these parts of soul, as Tau Malachi introduced in the discussion of "Brother, Sister, and Mother" of the Mysteries of the Divine Feminine Forum. It is my hope through this very parallel inquiry here, how we may begin to feel the distinctions between these, our five parts of soul, as they are all present within one another and invoke more teaching of our Tzaddik of their embodiment: our tikkune.

Gratefully,

Elder Gideon+
Last edited by Elder Gideon on Sat Apr 13, 2013 9:22 am, edited 2 times in total.

Tau Malachi
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Asepcts of the Soul & the Great Tree of Life

#2 Postby Tau Malachi » Thu Apr 11, 2013 12:20 pm

Grace and all blessings to you in Yeshua Messiah!

First, as we contemplate the correspondence of the parts of the soul with the Sefirot, Olamot and Partzufim we must remember that the Partzufim correspond with the Sefirot of Atzilut, and that they are composed of the Sefirot within a Sefirah, or Sefirot of Atzilut. Thus, Arik Anpin, the “Big Face,” is formed by the ten Holy Sefirot within Keter; Abba, the “Father,” is formed by the ten Holy Sefirot within Hokmah; Imma, the “Mother,” is formed by the ten Holy Sefirot within Binah; Zer Anpin, the “Little Face,” is formed by the ten Holy Sefirot within the Six, Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod, and so is composed of sixty Holy Sefirot; and Nukva, the “Daughter,” is formed by the ten Holy Sefirot within Malkut. The Partzufim, or Divine Personifications, thus represent the full arrayal of the Holy Sefirot of Atzilut, understanding each Sefirah to contain all ten Sefirot.

The Olamot have their root, or essence, in these various Partzufim. The ten Sefirot of Atzilut have their root, or essence, in all of these Partzufim, and correspond with Malkut of these Partzufim, which is the outermost dimension of each Sefirah in Supernal Universe (Atzilut), so that, in effect, the Partzufim are within and behind the ten Holy Sefirot composing Atzilut. Beriyah, which corresponds with the universe of neshamot and archangels, has its root, or essence, in Imma, Yetzirah, which corresponds with the universe of angels, has its root, or essence, in Zer Anpin, and Asiyah, which corresponds with the material universe and this world, has its root, or essence, in Nukva. Thus, though having their root and essence in the Holy Partzufim, the Olamot of Perud, Beriyah-Yetzirah-Asiyah, are distinct from the Partzufim, which are beyond them in Yichud, Adam Kadmon-Atzilut.

In this you may understand that everything that appears throughout the Great Matrix of Creation, at every level, in every dimension of the Matrix, has its root, or essence, in Atzilut, the Supernal Universe, and the inmost nature of the essence of all has its root-essence in Adam Kadmon, within and beyond Atzilut. This is also true of every living spirit or soul, the inmost nature of the essence of our soul, our yechidah, is rooted in Adam Kadmon and is established in Atzilut, or rather in the Holy Partzufim. Hayyah, our light-power or life-force, corresponds with Atzilut, our neshamah, our divine nature or heavenly soul, corresponds with Beriyah, our ruach, our spirit or intelligence, corresponds with Yetzirah, and our nefesh, our vital soul, corresponds with Asiyah. All in a mystery, though, something of our yechidah and hayyah is within every part of our soul, so that the very essence and light-power of each aspect or part of the soul is rooted in Adam Kadmon and established in Atzilut (Yichud).

This corresponds with an awareness that arises with the reception of the full influx of Supernal Light and dawn of Supernal Consciousness; hence, that the Holy Light that is “above,” is everywhere “below,” and is the secret center of every particle of matter. As we bring that Holy Light “down from above,” and embody it, so it draws out the Holy Light “from below” and makes that Light of the Messiah shine from within us.

Quite literally, in our soul, we are completely interconnected with the Sefirot, Partzufim and Olamot; our soul is dependent upon them, and our soul emanates from them and is woven of their light or spiritual power. We are within the Sefirot, Partzufim and Olamot (macrocosm) and the Sefirot, Partzufim and Olamot are within us (microcosm).

We acquire some insight into this at times, in certain moments of Light Transmission with living tzaddikim or apostles who embody the Supernal Realization, for in those moments, when we gaze into the countenance of the Living Presence before us during prayer and ceremony, not only are these realities surrounding us and them, but as we gaze, we behold them within the tzaddik or apostle. In such moments we are beholding the truth of each and every soul, it is just that in the tzaddik or apostle something of this truth of the soul is realized and embodied, and so they have become a conscious center, or conscious agent, of this Light-presence and Light-power.

The entire purpose of the Light Transmission is to invoke this holy remembrance in us, and to facilitate our recognition of the truth of our soul inseparable from the Light Continuum, or Atzilut, and the Messiah and El Elyon. If we enter into this recognition and realization we will no longer grasp at name and form, and personal history, or be so strongly identified with it, for we will know and understand that our soul, our being, is meta-dimensional, without beginning and without end, and we will know that this person and life is a single, outermost emanation of that greater being we are in the Light Continuum, or in Christ and God.

Light Transmission is a moment of recognition, an empowerment for our realization. Once there is recognition, through prayer and meditation we seek to deepen the recognition, and through living according to the Truth and Light revealed, we realize and embody that Truth and Light.

The aspects or parts of the soul are by no means as linear as they seem in initial, provisional teachings about them. Initial teachings on the soul are a simplification for the beginner who does not have the knowledge and experience for a deeper, esoteric conversation on mysteries of the soul, and who, at the outset, does not have the necessary kavvanah-concentration for deeper prayer, contemplation and meditation. As knowledge and experience increases, and the capacity for prayer, contemplation and meditation increases, so we can communicate greater mysteries of the soul, creation and God, or the Holy Kabbalah, and concerning the soul we can begin to speak of its non-linear and meta-dimensional nature.

The truth is, all aspects of the soul are within each aspect, and the various aspects overlap one another, and are interdependent and interconnected with one another; and yet, at the same time, we can speak of the outermost to inmost aspects of the soul, ranging the entirety of the Sefirot and Olamot, and speak of an ascent of the soul, an ascent of consciousness, through the Sefirot and Olamot, as the various aspects of the soul are realized and embodied.

If we wish to contemplate overlapping aspects of the soul, or “secret connections” between various aspects, as you have pointed out, we may contemplate the correspondence of the soul with the Great Tree of Life, which depicts how the Holy Sefirot overlap, or are interconnected, from one Olam-Universe to another, and so through the Great Tree we can contemplate and meditate upon those “secret connections.” As an example, Tiferet of Yetzirah is overlapped by Malkut of Beriyah and Keter of Asiyah, so that three Olamot intersect in it. Tiferet of Yetzirah corresponds with ruach of ruach (inner ruach), and Malkut of Beriyah corresponds with nefesh of neshamah, and Keter of Asiyah corresponds with yechidah of nefesh; thus, ruach of ruach connects the inmost aspect of our nefesh with the outermost aspect of our neshamah, and the realization of ruach of ruach brings the initial influence of our neshamah into our person and life, specifically, the nefesh of neshamah.

As we know, through the realization of ruach of ruach nefesh behamit (bestial soul) is transformed into nefesh elokit (godly soul), and here we have acquired some insight into what the realization of nefesh elokit means; hence, the embodiment of the influence of the nefesh of neshamah, nefesh as it is in our heavenly and supernal soul. As we know, the realization of the soul can progress far beyond this, but this gradation of realization is very significant, for it corresponds with the evolution of the soul from among faithful or psychic humankind into spiritual humanity, the spiritual elect, and for the vast majority of those who have faith, this is the principle aim of spiritual realization in this life.

The progressive realization of ruach, of course, brings in a greater influence of neshamah (ruach of neshamah), and with it there is a greater influx of spiritual light. If and when the realization of the neshamah begins, with the realization of the outer aspects of neshamah, nefesh of neshamah and ruach of neshamah, this corresponds with the peak of vital and mental consciousness in the experience of cosmic consciousness and the overmind. As we know, in the present human condition this is a very lofty and significant spiritual realization, and with the vast majority of spiritual adepts who speak about an enlightenment experience, this is the realization being spoken about and embodied. If the experience of mental consciousness, and its peak, cosmic consciousness and the overmind, is brought into cessation, and neshamah of neshamah is recognized and realized, so the influx of Supernal Light may take place, and the experience of Supernal or Supramental Consciousness can dawn; hence, a self-realization or enlightenment beyond that of cosmic consciousness and the overmind.

Just as the realization of ruach of ruach is the emergence of a soul from within faithful humankind into spiritual humanity, so the realization of neshamah of neshamah is the emergence of a soul from within spiritual humanity into a new humanity, supernal and divine, and we may rightly say that such a soul has become “more than human,” resembling an archangelic being, a great divine being, the Christ.

As we witness in our Elder Brother, Messiah Yeshua, there are countless gradations of Supernal Consciousness that may be realized and embodied beyond the initial Supernal Realization; very clearly his realization continued to progress from his experience at the Sacred Jordan to his appearance in the resurrection, far surpassing the realization of neshamah of neshamah. We cannot speak, however, of the realization of the inner aspects of neshamah, or the full realization of neshamah, let alone the realization of hayyah and yechidah, for such knowledge, understanding and wisdom can only be acquired through direct experience, the realization of neshamah of neshamah within oneself; hence, a sojourner must enter into the Supernal Realization, the experience of the Perfect Thunder Intelligence, to know and understand the ongoing realization of the soul beyond neshamah of neshamah. Thus, we can speak of the realization of neshamah of neshamah, and no further, for the realization of inner gradations of Supernal Consciousness is unspeakable and unknowable in mental being and consciousness.

There is another secret mystery that it is given for me to share, one worthy of contemplation, one that will, perhaps, spark some insight given your experiences of Light Transmission. We know the various aspects of the soul correspond with the various Olamot, and we know the root, or essence, of the Olamot are in the Partzufim; thus, all in a great and supreme mystery, the yechidah of each aspect of the soul has its “secret root or essence” in the corresponding Partzuf. This hints at how, with the tikkune, or realization of souls, so there is a corresponding tikkune, or realization of Sefirot, Olamot and Partzufim.

You may recall the teaching of the Holy Sefirot emanating from one another through a process of “reaching and not reaching, until there is reaching,” and how the full realization of a Sefirah depends on the Sefirah it emanates, emanating another Sefirah. Something very similar occurs in the realization of the soul, so that the realization of an outer aspect of the soul depends upon the inner aspect reaching into the aspect that is within and beyond it. Thus, for example, the full realization of nefesh elokit requires ruach reaching into neshamah, as explained above, and we may say that there is something of the tikkune, or realization, of Malkut, Asiyah and Nukva in this, and so it is with the realization of each aspect of the soul, there is something of the realization of the corresponding Sefirah (or Sefirot), Olam and Partzuf.

When an aspect of the soul is realized, so something of the corresponding power of yechidah is actualized and realized, and embodied. In this, perhaps, you may understand how it is that we can glimpse something of the Supernal Light, and be “touched” by the Supernal Light, long before the experience of the full influx of Supernal Light and dawn of Supernal Consciousness. The full influx of Supernal Light, of course, corresponds with neshamah reaching into hayyah, and through this our ruach is fully realized; hence, the dawn of the Fiery Intelligence of Supernal Consciousness.

Who can speak of what happens when hayyah reaches into yechidah, and neshamah, our Supernal Soul, is fully realized? There is no speaking of that reality, or that realization, but the power of that realization is revealed by our Elder Brother in the resurrection and ascension, and it is hinted at in esoteric gospels, such as the Pistis Sophia, which speak of the three light-vestures, or Threefold Body of the Risen Christ.

Here the Holy Spirit calls me to silence, and so I will follow her call, and abide, waiting upon her; this is enough for one time.

May the soul within us be anointed and awaken in Christ. Amen.

Messiah Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

+David

#3 Postby +David » Fri Apr 12, 2013 2:28 am

Dear Tau Malachi and Elder Gideon

Thank you both for initiating this sacred discourse.

Contemplating what has been said, I am thinking of the Partzufim, 'Divine Images' - as what Joseph Campbell called 'Masks of God'.

And I wondered if perhaps the first Major Arcana of the Tarot might also be portraying the Partzufim? (I use the Paul Case deck for meditation).

Perhaps, "The Fool" portrays Yechidah -- being an embodiment of the White Sun of Keter?

"The Magician" as Hayyah -- drawing down the Light-Power, and then directing it into the Garden of Creation?

And, the "High Priestess" as Neshamah - pure and undefiled?

I am pausing here - in case I'm on a false trail - (it wouldn't be the first time) :wink:

May we kiss the masks through which God sends us His love,

Anna
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#4 Postby Anna » Fri Apr 12, 2013 7:05 am

How beautiful this contemplation, dear Brothers!

I am seeing the Partzufim as "images" of aspects of the Divine, which seem accessible to us on all levels of being, hence this relation to things spoken of by authors of various levels of evolution on this Good Earth. It feels as God reaching out to us continuously wherever we are in our development, with energies that we can relate to on each level, yet drawing us into higher and higher aspects of the Truth and Light of God as we are willing to be drawn, willing to open to Grace and surrender. How the aspects of soul are in each aspect is also something I am hearing more clearly here. All aspects are interpenetrating, yet drawing us deeper into interior levels of soul that become accessible as we continue to receive and integrate the Light from Above.

Halelu-Ya!
Shalom!
Anna

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Appearances of Divine Personifications

#5 Postby Tau Malachi » Fri Apr 12, 2013 12:40 pm

Greetings and blessings in the light of the Messiah!

If we were to speak of the appearance, or “images,” of the Partzufim, or Divine Personification, in truth what these would actually “look like” would be entire realms, worlds and universes within Atzilut, or the Pleroma of Light; countless realms within realms, worlds within worlds, spanning infinite dimensions within the Supernal Abode. Thus, in speaking of the correspondence of aspects of the soul with the Holy Partzufim, so we are speaking of the existence of our soul, our being and consciousness, within these realms, worlds and universes of inner, metaphysical dimensions; but at the same time, as shared in my previous post, these realms, worlds and universes also exist within our soul, all in a great mystery.

Let us consider the outermost Partzuf for a moment, Nukva, which is composed of the ten Sefirot within Malkut of Atzilut. This corresponds with the Supernal Reality of this world and its celestial spheres, or with the appearance of this world in the fruition of the Great Ascension; hence, the reality of the World-To-Come in its outermost dimension. A hint of that supernal reality is given as a vision of New Jerusalem in the Book of Apocalypse; however, it must be understood that the image of New Jerusalem as given is very limited and linear compared to direct experience of the reality of the World-To-Come in Atzilut.

As we know, until the direct influence of neshamah enters into the incarnation of the soul, and ruach and nefesh are realized through neshamah, ruach and nefesh are the manifestation of the karmic continuum of the soul, not our neshamah, and therefore ruach and nefesh do not endure; from one life to another, in effect, a new ruach and nefesh arise, which are the expression of habitual patterns of thought, or self-grasping, desire and fear. When the influence of neshamah is embodied, however, and ruach and nefesh are realized through neshamah, that ruach and nefesh, like neshamah, become immortal, eternal, and that nefesh appears in the World-To-Come. We understand this from great tzaddikim and navim, or holy and enlightened ones from generations past, who continue to appear to the faithful and spiritual elect through visionary experience and travels in the heavenly abodes and World-To-Come. This reflects the correspondence of the yechidah of nefesh with Nukva, and corresponds with the realization of the yechidah of nefesh.

Malkut of Atzilut, or Nukva, of course, is the outermost manifestation of countless dimensions, countless light realms and light worlds of Atzilut, the Supernal Universe; within and beyond Nukva are those dimensions, realms and worlds corresponding with Zer Anpin, the Little Face, which are immeasurably holier and more glorious, and so it is from one Holy Partzuf to another going into Ain Sof, the One-Without-End.

Just as the gradation of spiritual realization a soul embodies determines the extent to which a soul can ascend through the seven heavens, and determines the glory of the appearance of that soul in the World-To-Come, so the gradation of Supernal Realization a soul embodies determines the extent to which a soul can reach into the interior dimensions, realms and worlds of Atzilut, or the Supernal Universe (“eighth heaven”).

The images of Partzufim beheld by the prophets must be understood as very limited and linear mental interpretations, or translations, of meta-dimensional spiritual and supernal experiences, for the Living Presence and Power they depict, and the spiritual and supernal realities within that Living Presence, are emanations of the Infinite and Eternal (Ain Sof), and are, themselves infinite and eternal.

Consider the prophet Daniel, and his vision of Atik Yomin, the Ancient One, and the coming of the Messiah, Anointed One, in chapter seven of his book. As we know, this is an inmost secret Partzuf, corresponding with the ten Sefirot of Keter of Keter, or Keter of Arik Anpin, Big Face, which is the interface between Adam Kadmon and Arik Anpin. Does the symbolic image given in his vision in any way truly convey anything of Atik Yomin, or the inmost reality of Atzilut, which is on the “threshold,” as it were, of Adam Kadmon, the Primordial Universe? In truth it does not, but through his vision we can glean many secret mysteries through contemplation, and through prayer and meditation. As an example, according to his vision the Messiah comes from the reality corresponding with Atik Yomin, and there is an indication in his recounting of the vision that the Messiah comes from a reality beyond Atik Yomin; hence, from Adam Kadmon. Understanding the correspondence of the aspects of the soul with the Partzufim, this indicates that the Messiah embodies the realization of yechidah of yechidah – the full power of his unique essence or divine spark.

Yechidah, of course, is the aspect of our soul that God and Godhead indwell, and that is inseparable from God and Godhead; hence, in this realization there is, indeed, the Incarnation of the Divine, God becoming a human being and a human being becoming God!

Who can really speak about what this looks like? What image will convey this enlightenment? Essentially, in the realization of yechidah of yechidah the great enlightened ones, such as our Elder Brother, embody the Living Presence and Power of all the Holy Partzufim; in so doing, those holy and enlightened ones bring about the tikkunim of the Partzufim and facilitate the redemption and realization of souls.

I cannot say that I’ve been inclined to correspond the five aspects of the soul with specific Keys of the Tarot, or limit them to certain Otiyot (letters) and Netivot (Paths); all of the corresponding spiritual powers are woven into each aspect of the soul, and so these spiritual powers are in our soul on every level. I have at times, however, contemplated “secret connections” between aspects of the soul in association with the Otiyot and Netivot, for in that the aspects of the soul are attributed to Sefirot, and the Netivot connect the Sefirot, so we may contemplate corresponding connections between aspects of the soul through the Netivot and the Otiyot that represent them. Thus, for example, we may contemplate the unification of nefesh and ruach through a contemplation of Koof-Shin-Tau (Qeshet, “Rainbow”), corresponding with the three Netivot that connect the Six with Malkut. Likewise, as further examples, we can contemplate the connection of yechidah with hayyah through a contemplation of Alef, or the connection of yechidah with neshamah through a contemplation of Bet, or the connection of yechidah with ruach through a contemplation of Gimel. I’ve found that such contemplations produce amazing insights into the mysteries of the soul. If this method of contemplating connections between various aspects of the souls is extended through the Great Tree of Life and knowledge of the corresponding twenty-five aspects of the soul, it can become quite intriguing!

In closing, here we can remind that the totality of all twenty-five aspects of the soul is counted as an aspect, and therefore there are twenty-six aspects, which is numerical equivalent of the Great Name, Yahweh. If we consider the Blessed Name of our Elder Brother who embodied the totality of his soul, Yeshua, this is very interesting, for as we know, Yeshua is the Name of Yahweh with the addition of the letter Shin, and literally means “Yahweh delivers.”

Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Gideon
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Parts of Soul in the Sacred Marriage

#6 Postby Elder Gideon » Sat Apr 13, 2013 11:36 am

Shalom Tau Malachi:

Your response to this was more than worth the wait! What I was only imagining has been exceeded by the clarity with which you lay out a mystery as vast as this with very direct benchmarks anyone can find in the spiritual life.

The ten Sefirot of Atzilut have their root, or essence, in all of these Partzufim, and correspond with Malkut of these Partzufim, which is the outermost dimension of each Sefirah in Supernal Universe (Atzilut), so that, in effect, the Partzufim are within and behind the ten Holy Sefirot composing Atzilut.


This catches my attention immediately, which I hoped to ask if I'm understanding accurately. You're apparently drawing out a distinction between the Partzufim and the sefirot of Atzilut in a way I've not heard before. Separation isn't the word by any means, but neither is equality implied either between Partzufim and sefirot of Atzilut. Malkut of the ten sefirot of Nukva, Malkut of each of the six extremities of Zer Anpin, Malkut of the ten sefirot of Imma, Malkut of the ten sefirot of Abba, and Malkut of the ten sefirot of Arik Anpin is their outermost dimension, yet, what these partzufim are is more than their appearance in and as Atzilut. Have I correctly heard that the Partzufim are more than the sefirot of Atzilut expressing them?

Marking our entrance into a life of faith in submission to God's will, you've aligned directly with our laboring in ruach, cultivating its orientation to God by the progressive refinement of our nefesh. The flashpoint of the aHA! of faith I'm hearing so simply and precisely:

Tiferet of Yetzirah corresponds with ruach of ruach (inner ruach), and Malkut of Beriyah corresponds with nefesh of neshamah, and Keter of Asiyah corresponds with yechidah of nefesh; thus, ruach of ruach connects the inmost aspect of our nefesh with the outermost aspect of our neshamah, and the realization of ruach of ruach brings the initial influence of our neshamah into our person and life, specifically, the nefesh of neshamah.


Where a life of faith and intuition becomes a life of direct experience is the ongoing cultivation of the ruach, drawing greater energy and insight from neshamah into one's life and practice, such as that another flashpoint in our journey is simply and precisely explained, the break through the peak of everything mentally understood and integrated into life, marking the full access of neshamah of neshamah:

Just as the realization of ruach of ruach is the emergence of a soul from within faithful humankind into spiritual humanity, so the realization of neshamah of neshamah is the emergence of a soul from within spiritual humanity into a new humanity, supernal and divine, and we may rightly say that such a soul has become “more than human,” resembling an archangelic being, a great divine being, the Christ.


Beyond this, you've basically said language breaks down. The realms beyond neshamah of neshamah are such that all the problems and partial truths of linguistic starting points fail and lose signal. What your post has done in so proposing this, gives new ground and humility by which we may contemplate how those who moved in and beyond neshamah of neshamah became transfigured before or after death. In Christian Kabbalah, Enoch, Elijah, Yeshua, Mother Mirya, and Tau since, are described transferring their consciousness so wholistically, so integrally, that they disappeared, ascended, dissolved, leaving nothing behind.

This establishes how realization of any grade in soul is fundamentally a healing, stabilizing experience of greater clarity, compassion, and empowerment. God's Will, which used to sound so many lights year away, is encountered as the deepest part of oneself. This is how I'm hearing Yechidah of Nefesh, for example, in a whole new light and reverence:

We know the various aspects of the soul correspond with the various Olamot, and we know the root, or essence, of the Olamot are in the Partzufim; thus, all in a great and supreme mystery, the yechidah of each aspect of the soul has its “secret root or essence” in the corresponding Partzuf. [...] When an aspect of the soul is realized, so something of the corresponding power of yechidah is actualized and realized, and embodied.


To ground what I'm hearing is to ask of the power of the realization of Yechidah of Nefesh, moving Ruach of Ruach, rooted in Nefesh of Neshamah: One's becoming a Nefesh Elokit, a godly soul, a life-display integrated completely integrated to and with the soul. The conditions of the cultivation of Nefesh Elokit is not to be underestimated for a moment. When the inner person is literally my starting point in matters of material resources, all relationships, career, and compassion for all in my time, all of this loftiness of Partzufim touches down in my very life. Your writing has explained that a wholistic life integrated by soul is the realization Nukva! The appearance and experience of God's Will for one's life is grounded, established, anchored by an aspect of the holy, inmost spark--Yechidah--held and shining through a nefesh submitted and surrendered.

The realization of Nefesh, being one's own life display and vitality in this world, is only the foundation for recognizing and integrating more. The discussion of images of Partzufim raises so many questions. To stay focused here on this one, simple point of a life-display, a nefesh fully integrated to God, certainly questions misnomers of Nukva as some glowing, celestial woman in the sky above me, for the vitality through my appearance as a man in this life is otherwise.

Still, we're discussing something internal, the parts of the soul rooted in Partzufim; nefesh is the expression of Nukva and ruach is the expression of Zer Anpin; Nefesh is to Nukva as ruach is to Zer Anpin in that they're 'single' or 'unmarried.' The Song of Solomon is suddenly holier than I ever appreciated, a poem of the dance of these parts of soul within myself. As Nukva and Ruach are seeing and meeting, she is dreaming of being his Kallah, Bride, and he is dreaming of becoming a complete Ben, Son, her Bridegroom. My question is this: When they unite, when they marry, is this the influx of neshamah of neshamah? Where is their sacred marriage found within the overlapping parts of soul?

Gratefully,

Elder Gideon

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Reaching and not reaching till reaching.

#7 Postby sheryl » Sat Apr 13, 2013 2:57 pm

Shalom Dear Tau and Brothers and Sisters!

Praise and Gratitude to the Holy Mother, who has gifted us with this teaching! One which seemingly connects together the spiritual practicing that is outlined in our tradition, providing us with glimpses into why such contemplations and meditations are gateways into tikkune and realization, not only for the microcosm, but for the macrocosm as well.

In a nutshell, you have explained our labor in daily spiritual practicing!

Though I too like to put thoughts in a diagram, in doing so with what has been offered it seems that the usefulness of these teachings is magnified as we view all in terms of ‘reaching and not reaching until there is reaching’. So that in our contemplations and meditations, the awareness that is known as Nefesh, in aligning with Ruach and then moving together as a united awareness, reaches into the deeper parts of self, reaching and not reaching until there is reaching.

Perhaps we might say that reaching and not reaching until reaching speaks of the co-labor between ourselves and Grace?

In these teachings, dear Tau, that all aspects of the soul are within each aspect, is it not being explained how the Nefesh, the surface consciousness, is able to look within itself, align with the Ruach and then together be able to reach into the deeper aspects of Nefesh and Ruach? Perhaps the fruition of reaching in this world occurs with the recognition and embodiment by Nefesh and Ruach, of Nefesh and Ruach of Neshamah respectively. I too feel to ask if it is from here, from peak mental consciousness, that awareness is uplifted into the Wedding Chamber, where the Neshamah of the Neshamah becomes known?

To make this practical to the many readers who might be relishing in these teachings, might we say that this is speaking to each of us individually, teaching that as inclination and inspiration arises for certain contemplations and meditations, what is being revealed to us are gateways that we might access in the present moment, into the deeper aspects of Nefesh and Ruach. Contemplations and meditations upon the celestial intelligences, the hosts of angels, the Archangels, the Partzufim, the Divine Attributes, drawing us into reaching and not reaching with our mental and vital bodies, creating vehicles, means whereby reaching, by Grace, might occur?

May all reach and not reach until reaching.

With gratitude,

Sheryl

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Re: Great Tree of Soul

#8 Postby Tau Malachi » Wed Apr 17, 2013 1:07 pm

Grace and peace to you from El Elyon and from Messiah Yeshua!

The Sefirot of Atzilut are, in truth, completely inseparable from one another, and yet they must be understood as distinct from one another in the sense that the Sefirot of Atzilut are the outermost Vessels of the Partzufim; hence, the manifestation of Malkut-Kingdom, or Shekinah of the Partzufim. Perhaps you may recall phrases in the Pistis Sophia concerning outermost and inmost mysteries, and exteriors of exteriors and interiors of interiors. This expresses the very same sort of visionary experience and understanding of the grand spectrum of metaphysical dimensions, and the realms, worlds and universes that appear in them, as what we encounter in the Jewish and Christian Kabbalah, our Christian Kabbalah representing an evolution of the Jewish Kabbalah. Thus, the ten Sefirot of Atzilut are the outermost mysteries, or outermost dimensions, and outermost realms, worlds and universes appearing in them, and within Yichud, or the Pleroma of Light, they would correspond with the “exteriors of the exteriors” of Yichud.

Naturally, the Sefirot of Perud, or Beriyah, Yetzirah and Asiyah, are exterior to these, and from the perspective of Perud the Sefirot of Atzilut would be exteriors of the interiors, and if we were to speak of the exteriors of the exteriors of the Great Tree of Life proper, they would be the Sefirot of Asiyah. What is “outermost” and “inmost,” or “exterior” and “interior,” however, depends entirely upon the level at which we are speaking, or the relative vantage point from which we are gazing into the Sefirot and Olamot, and contemplating their mysteries, their realities.

Understand, the Sefirot of Atzilut are infinite depths, emanations of Ain Sof (the Infinite), or Or Ain Sof (Light of the Infinite), and therefore have an infinity of interiors, literally countless dimensions, and countless universes, worlds and realms within them; there are literally countless Sefirot, linear and circular, within them, for as you go into an “interior” Sefirah within a Sefirah, once again you will find all ten Sefirot within that Sefirah, and this potential of going within is exhaustless, it is without end (Ain Sof). This truth that you can go within, and go deeper still, forever and ever and find no end, corresponds with a most esoteric understanding of Ain (No-Thingness), for you will never arrive at any point where you can say, “This is the True God,” for always, while the Holy Shekinah, the Presence and Power of Ain Sof will be within and around you, so it will be ever beyond you, infinitely so!

This hints at true enlightenment, true self-realization, if anyone has ears to listen and hear, and eyes to look and see! Contemplate this, and understand it well!

If your soul is intimately interdependent and interconnected with the Holy Sefirot and Partzufim, then this must also be true of the soul that is within you – there are interiors of interiors of the soul without end.

This endless infinity of interiors going into Ain Sof is hinted at in advanced Kabbalah by teachings on Partzufim within the Partzufim, which truly only become relevant to those initiates who embody a realization of Mochin Gadlut (Big Mind, enlightenment) at the level of cosmic consciousness, and yet more, at the level of Supernal Consciousness, for otherwise what would be said would be completely meaningless. As it is, the five Great Partzufim, joined with Atik Yomin and Adam Kadmon, venture far beyond anything experienced and conceived in mental consciousness, though certain “glimpses,” and a certain Habad of these mysteries, does occur in the peak of mental consciousness, or the experience of cosmic consciousness and the overmind.

Contemplating Malkut of Atzilut and Nukva, Malkut of Nukva is Malkut of Atzilut, and this corresponds with the outermost dimension of Malkut of Atzilut, and the universe, worlds and realms, or realities, within this outermost dimension. There are, however, nine interior Sefirot within and beyond Malkut of Nukva, or Malkut of Malkut of Atzilut – Yesod to Keter, and therefore there are corresponding inner dimensions, and the universes, worlds and realms, or reality-displays, within them. Just on this level, without considering that the Sefirot of Nukva contain ten within each of them, in this you may understand that Nukva is immeasurably vast, an infinity of infinities, completely incomprehensible to our mental consciousness.

Within all of the Holy Sefirot of Atzilut and all of the Holy Partzufim we find the same truth – Sefirot within Sefirot, dimensions within dimensions, universes within universes, worlds within worlds and realms within realms!

No, Nukva is not a “pretty glowing woman” in “heaven” or the “sky,” but is an incredibly great and glorious manifestation of the Presence and Power of Ain Sof, the Infinite and Eternal, and if so unimaginably great and glorious, how much more so Zer Anpin, and the Holy Partzufim beyond? Who can speak of such grand infinite realities, or “images,” in the Realm of Yichud, or the Pleroma of Light? Direct experience of something of these realities in Yichud, or the Pleroma, are possible though, as the inner aspects of our soul are realized, and the Mochin Gadlut of Supernal or Messianic Consciousness dawns, but then that is the Mochin Gadlut called “No Mind,” for it is Supramental – beyond the mind or mental consciousness as we would conceive of it.

Here it must be said, that although this sounds like a very lofty attainment, and in fact is a very lofty attainment in the present human condition, this Thunderbolt Enlightenment is entirely possible for us in the Sanctuary of Grace; through the Grace of El Elyon in the Risen Messiah the way is open for a radical ascent in consciousness, if we will co-labor in an active and dynamic surrender to the Spirit of Messiah, Supernal Grace.

It is just like what we find in the study and contemplation of advanced teachings of the Holy Kabbalah like those we are discussing, if we are willing to seek our basic spiritual education and initiation, and we are willing to a co-labor with the Holy Spirit through deep contemplation, prayer and meditation, so with time, waiting upon the Holy Spirit, deep insights and illuminations will dawn, and we will acquire more and more wisdom, knowledge and understanding of these mysteries – the Spirit of God will reveal them to us. On our part, though, if we wish to receive such precious treasures of esoteric wisdom, and seek an actual self-realization or enlightenment, we must be willing to do our part, willing to an active co-labor with Divine Grace; but if we are willing, and more so loving, it is assured that we will acquire knowledge of the Mysteries and that the Holy Spirit willing bring our Initiation to its fruition in the enlightenment of the soul.

Now, here in this world, in this person and life, having been called, and having been chosen (Anointed), our principle focus is the generation of nefesh elokit, which is to say the unification of our nefesh with our ruach, and through this our intention is to draw in the influence of our neshamah, and to realize and embody our neshamah – our heavenly and supernal soul. This corresponds with the unification of who and what we are in God with who and what we are in ourselves, or the alignment and harmony of who we are in ourselves with who we are in the Messiah and El Elyon; hence, the unification of the inner person, inner tzaddik, with the outer person in the Messiah, so that we live as the tzaddik, the righteous person, in the Messiah – a child of the Holy Light.

Here we may recall the teaching of Adonai Yeshua, “Many are called, but few are chosen.” When we are chosen, when we are anointed with the Holy Spirit, the Holy Light, then we must choose to follow in the Way, we must go within and live within, and go deeper still, and seek a deeper and deeper communion with the Messiah and El Elyon. If we are chosen, touched, by the Spirit of the Messiah, and we choose to follow in the Way – The Messiah, so our soul, our consciousness, will be drawn in ascent, within and within, beyond and beyond, into the interiors of interiors, as it were, and we will experience our enlightenment and liberation in the Risen Messiah, Hayyah Yeshua.

The Spirit of the Messiah and Shekinah of the Messiah will accomplish this salvation of our soul, but we must learn to go within and live within, and abide in true Holy Communion, delighting in unceasing contemplation, prayer and meditation – a worship of God in spirit and truth. If we will not engage in study and contemplation (hitbonenut), and in deep prayer and meditation (hitbodedut), however, we should not expect the greater gifts of the Holy Spirit, the greater knowledge and understanding of esoteric mysteries of creation and God, or the experience of greater nearness to God and union with God, for these are fruits of those who co-labor with the Spirit of God and cleave to God, those who seek the Kingdom of God, and its righteousness. I do not mean this in a religious sense, but rather in a spiritual sense, the cultivation of a spirituality of direct experience, which requires the development of our interior life through contemplation, prayer and meditation: a True and Holy Communion.

If we wish to be counted among the mystics, passionate faith and devotion is essential – zeal for the Lord, passionate love for the Beloved. Basically speaking, in all that we do, we wish to love the Beloved, and seek nearness to the Beloved, and union with the Beloved.

This is an age, a time and place, of an incredible lukewarm approach to faith and the spiritual life, one in which very often the “best and the brightest” are sorely distracted by false lights, or vanities of the world, and so, at best, many are very lukewarm in their passion, their love for the Beloved; many would-be spiritual seekers wish the keys to the inmost interiors of the heavens, but are too busy to cultivate the interior life through which those keys are gifted. If we were to speak of such lukewarm love in terms of its base form between married couples in this world, it might be called a “marriage on the rocks” or “a cause for divorce.” There is a very powerful downward and backward pull in this age, a very strong psychic gravity, and it is important that we know and understand this, and seek that much more to generate a passionate faith and devotion, a passionate love for the Beloved – the full generation of the Sacred Heart.

You may recall that in the interior stars ruach is centered in the heart star, and this hints to us that the opening of the heart and a passionate love for the Beloved is everything – for ruach of ruach is the key to the access of our neshamah and realization of the neshamah.

I do not write this to in any way chastise or discourage, but in fact quite the opposite – we all know and experience this psychic gravity, and we can all see the increasing darkness dominating this world because of it in the human collective. Instead, what I wish to say is this: Due to the extreme resistance and opposition to spiritual progress, and due to the extreme psychic tension and stress, whatever we do in the spiritual life and practice, whatever is accomplished in cooperation with Divine Grace, the tikkune, or realization, of the soul will be far greater, and so also the tikkune, or realization, of the Holy Sefirot and Partzufim. Understanding this itself, can generate greater zeal, greater passion, for the Life Divine, and it can facilitate a greater opening of the heart, understanding the plight, and the needs, of so many that will be unwilling, or unable, to go against the psychic gravity of these times.

God is merciful and compassionate, though, and it must be said that it is in such times as these the God sends forth many great messengers, and that in such times great tzaddik and great maggidim appear in the world – souls of very lofty grades; and therefore, we do not labor alone, but help is sent from our God, and from the Order of Melchizedek, understanding not only the great need, but the great opportunity that is present for souls in such times. Thus, while we can speak of the great psychic gravity and great darkness in these times, such that this age is called a Dark Age (Kali Olam), so at the same time there is a great influx of the Holy Light, the Supernal Light, and there are great Light-bearers among us.

I mention this because the greater tikkune, or realization, of Ben (Son) and Kallah (Bride) becomes possible in these times, in the present conditions that we face, and on a spiritual level, although very challenging, the potential for radical spiritual progress is also very great – equally great to the challenge!

Remember, the First Coming of Christ happened amidst very similar circumstances, and therefore it is not surprising in the least that the Second Coming of Christ in Glory should dawn at this time, in the midst of these circumstances.

Listen and hear, and understand! The generation of Ben and Kallah comes into being with the unification of Nukva and Zer Anpin; when Nukva is joined with Zer Anpin, and there is the full flow of the spiritual power of Zer Anpin into her, she becomes Kallah – fulfilled. When this happens, so also Zer Anpin is fulfilled and “he receives his crown,” which corresponds with Da’at of Atzilut (Knowledge, Awakening). This, in turn, opens the way for the unification of Abba and Imma, which invokes the influx of Arik Anpin and Atik Yomin. When this transpires “above,” or “within,” so the Supernal Influx into Beriyah, Yetzirah and Asiyah occurs, that Holy Light being made to shine “below,” or “without.”

All of this is rooted in the realization of living spirits and souls, and specifically in the realization and embodiment of the inner aspects of souls – neshamah, hayyah and yechidah. The key to this, though, is ruach of ruach, and the realization of neshamah of neshamah in the Messiah. You see, when there is a full generation of nefesh elokit, all aspects of the nefesh being realized, and nefesh is unified with ruach, and the inner aspects of ruach are realized, so there is an influx of the holy neshamah into incarnation – knowledge of neshamah, the neshamah “crowning,” as it were, ruach and nefesh, which form a “solitary” or “integrated” individual, a spiritual human being. The ruach of neshamah is joined to ruach, and the nefesh of neshamah is joined to nefesh elokit; when this tikkune, or realization of the soul happens, so something of the corresponding tikkune, or realization of Malkut and the Six, and Nukva and Zer Anpin, happens, and something of the generation of Ben and Kallah takes place. With each and every soul this spiritual realization transpires, so there is a corresponding realization of Nukva and Zer Anpin, and the generation of Kallah and Ben.

This spiritual realization of the soul, of course, opens the way for the realization of neshamah of neshamah, and the reaching of neshamah into hayyah; hence, the Supernal Realization – Messianic Consciousness. This corresponds with the tikkune, or unification and realization of Imma and Abba, and the invocation of influxes from Arik Anpin and Atik Yomin; hence, the great influx of Supernal Light and the dawn of Supernal Consciousness that happens through the realization of neshamah of neshamah.

Remember, beings, souls, compose the universes, worlds and realms in which they appear and exist, and these reality-displays are, in truth, a radiant or magical display of the beings, souls, that are in them, for those beings, souls, are emanations of Or Ain Sof. Therefore, as souls are realized “below,” in This World, so they are realized “above,” in the World-That-Is-Coming, and in some way, the World-To-Come, the Realm of Yichud or Pleroma of Light, is being realized with, in and through them, and as them. Quite literally, we are co-creators with God, and yet more, co-generators or co-begetters with God, for this Creative Spirit of God is in our soul.

If no longer considered according to the natural order of generation, and the bestial nature, this gives new meaning to a command given to Adam and Havvah (Eve), “Be fruitful and multiple,” and likewise gives new meaning to the parable of Adonai Yeshua speaking about the “grain of wheat that must fall to the earth and die” to bring forth a plentiful harvest! In other words, we must understand these sayings according to the Order of Regeneration, and in what has been said we are speaking of the Order of Regeneration and what it is. It is this co-generation, this co-begetting, of new heavens and new worlds with the Messiah and El Elyon; the generation, actualization and realization, of the World-To-Come, the World of the Pleroma (Fullness).

It is in this very environment, in these very conditions, right here, and right now, that we have the potential for the greatest co-generation and spiritual progression, the most radical leaps in the evolution of the soul, the full enlightenment and liberation of the soul on the Thunderbolt Path – the path of swift enlightenment.

The greater the tension and stress, the greater the resistance and opposition, the greater the psychic gravity, the greater the potential for the tikkune of the soul, and the tikkune of the Holy Sefirot and Partzufim – it is all good! Hallelu Yah!

We abide in a Sanctuary of Grace, a Union of Grace in the Risen Messiah, and the way is opened for us to engage in this Great Work, and if we are willing to co-labor with the Spirit and Shekinah of the Messiah, Divine Grace, so this Great Work will be accomplished with, in and through us. Hallelu Yah!

In closing, what we have taught concerning the infinite meta-dimensionality of the Sefirot of Atzilut and the Partzufim also plays out in the Sefirot of Beriyah, Yetzirah and Asiyah – “As above, so below; as below, so above.” Thus, the Great Matrix of Creation – the Entirety, is “much bigger than we think,” let alone the Supernal Abode, the Pleroma. I imagine in this contemplation, for some of my sisters and brothers, the Great Tree of Life just became even greater!

Of course, this is always the case in our experience, for the more we become acquainted with the Tree of Life, the greater it becomes, and the more we realize the truth that God Is Great (Gadol El).

This is enough for today. Amen.

Shaddai Shalom!
Tau Malachi

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Soul Mate

#9 Postby Elder Gideon » Sun Apr 21, 2013 7:47 am

Shabbat Shalom Tau Malachi:

As you may recall, the rabbis in the Zohar give a teaching concerning the emanation of the outer parts of the soul from the inner parts, one that is very curious when it is first heard. Essentially they say that yechidah emanates nefesh and hayyah emanates ruach, and neshamah emanates neshamah into an incarnation. [...]

Essentially, when neshamah and the Supernal Light (Messiah) is embodied, ruach and nefesh are transformed; neshamah arises in the Body of Truth, ruach arises in the Body of Glory (Kavod) and nefesh arises in the Body of Emanation (Malkut), through neshamah ruach is a direct emanation of hayyah and nefesh is the direct emanation of yechidah. Thus, the truth of our soul as we are in the Messiah (Yeshua) and Light Continuum (Yahweh) is realized and embodied.

Nefesh, as a direct emanation of yechidah, our divine spark or unique essence, is itself a unique and individual manifestation of the soul; every appearance in incarnation of the Emanation Body is a unique and individual emanation of the holy soul or realized being. Ruach, as a direct emanation of hayyah, our light-power or life-force, becomes a full expression of the knowledge and power of the holy soul or realized being embodied, a knowledge and power (intelligence) that spans the three times, past, present and future; this is the generation of the Body of Glory that appears in the realms and worlds of the inner dimensions, and in the heavens and the Supernal Abode, or Light Continuum.

Nefesh as the direct emanation of yechidah, and ruach as the direct emanation of hayyah, this is the full emanation and embodiment of our neshamah, our heavenly and supernal soul incarnate; hence, our enlightenment and liberation in Hayyah Yeshua, the Risen Messiah. This is full and true sanctuary, and a holy one who embodies this realization is an emanation of the Sanctuary of Grace, which is to say, a manifestation of the Holy Sanctuary for other living spirits and souls in the Messiah.

In effect, with the generation of the Threefold Body, a soul becomes an emanation of the Living Presence and Power of the Risen Messiah; hence, an emanation of the Supernal Shekinah, the Shekinah of the Messiah – Malkut, the true kingdom of heaven. (viewtopic.php?f=16&t=2547)


I'm most grateful for all you've drawn out with regard to the Partzufim and their infinities. As I consider the infinity of the physical plane itself, macro and micro, my hearing of these teachings on Partzufim is humbled. As overwhelming as the truth to which this points really is, you've also reminded and affirmed that precisely in our time of greater resistance makes zeal that much more precious and rewarded.

I've grafted a quote from "Elijah and Tikkune" from the Zohar forum to illuminate what you've already said recently with regards to the non-linearity of the soul. There, you spoke insights I'm still processing. I've misheard the parts of soul stacked upon each other for so many years that when I hear what the breakthrough to neshamah really is and does--activating hayyah by ruach and yechidah by nefesh--I'm quite stunned by a new appreciation of Nefesh Elokit. This bundles and focuses into an ongoing conversation sparked less than a month ago in our study of the Bride legends, where you explored a contemplation and practice of soul mate applied in one's own life display. Rather than a fantasy romance, the soul mate is one's life display.

As we're swiftly approaching the Feast of Lady Mary, I'm hearing the mystery of one's soul mate as a 'solitary' or 'integrated' life display: Nefesh Elokit. Even more mysterious, is how the inmost spark of one's unique essence is Yechidah, which, within Yechidah of Nefesh, touches down, is expressed even through Nefesh Elokit. What more of this mystery of Nefesh Elokit and life display and soul mate may we draw out against this backdrop of the Great Tree of Soul?

Gratefully,

Elder Gideon

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Re: Great Tree of Soul

#10 Postby Tau Malachi » Sun Apr 21, 2013 10:18 am

Grace and peace to you in Hayyah Yeshua!

First, there is something that needs to be shared, something very important for this conversation. As we know, in a manner of speaking, the Tree of Life as we view it is “upside down,” its root being Keter and its fruit being Malkut; thus, on a certain level the entire Tree of Life exists for the generation, emanation, of Malkut, the Kingdom of God, or Shekinah. Understanding the correspondence of the aspects of the soul to the Holy Sefirot, something similar can be said concerning the soul, on a certain level the entire array of the soul exists for the generation, emanation, of nefesh elokit, the godly soul, or the embodiment of enlightenment, the Spirit of the Messiah.

Listen and hear, and understand! When nefesh behamit, the bestial soul, is regenerated, and transformed into nefesh elokit, and nefesh is unified with ruach, and neshamah is realized, so neshamah and the inner aspects of the soul become embodied, and receiving the Spirit of the Messiah in full, so the Spirit of the Messiah is embodied, more or less. The vehicle of this embodiment, this realization, is nefesh elokit, which corresponds with the vital energy of our personality and life-display. Thus, who you are in yourself, here and now in this life, is the vehicle for the embodiment and realization of who you are in God, in the Messiah and El Elyon (God Most High).

As you have pointed out, and as I shared in a discourse on the legends of the Magdalene a couple of weeks ago, in teachings concerning “soul mates” there are far deeper, and more esoteric levels of what soul mate actually means that go beyond the superficial interpretation as some sort of ideal romantic lover. That is an interpretation according to the natural order of generation and the ignorance that dominates it. According to the Order of Regeneration in the Messiah the principle of soul mate is very different, rather than material and literal, it is spiritual. Thus, for example, meeting and uniting with Tzaddik and Community in an auspicious incarnation, one in which we will realize and embody the inner aspects of our soul and embody the Spirit of the Messiah, corresponds with “meeting our soul mate,” and quite literally, there is a “falling in love,” a passion of spiritual love and compassion, and great zeal for Yahweh. This extends, though, to our person and life-display, being joined with Tzaddik and Community, the Living Body of the Messiah, so our life-display corresponds with our “soul mate,” and with the Holy Shekinah of the Messiah.

If we understand the spiritual truth of souls mates, that in their union they fulfilled the purpose of mission of neshamah, then we will understand that if there is a more literal, physical, meeting and union of souls mates, and the base level of a romantic love is present, in order to meet and unite in this way assumes the simultaneous incarnations of the soul (neshamah) are joined to the Living Body and that there is the generation of nefesh elokit with both, and the embodiment of the influence of neshamah in both, otherwise there could not be meeting and union between souls mates fully consummated.

The very idea and possibility of the meeting and union of souls mates on a more literal and physical level assumes the generation of nefesh elokit, and an auspicious life-display, and the meeting and union of soul mates would be part of this larger matrix of the life-display, the entire life-display itself, in truth, being our “soul mate,” our Shekinah Consort in Adonai, the Lord.

First and foremost we must understand the principle of soul mate internal to us, before any fixation on the idea of a soul mate external to us. Listen and hear, and understand! Neshamah emanates and becomes two, ruach and nefesh, “male” and “female,” and these must “meet” and “unite,” and become “one flesh,” an integrated person and life in the Lord, Adonai. In this, the influence of neshamah enters into our incarnation, our person and life, and through ruach our nefesh, our person and life, is transformed, or recreated, to be the vehicle, an expression, of our neshamah, and in this way something of our neshamah is realized and embodied. In this, quite truly, our life-display becomes meeting and uniting with our soul mate, a consummate union in the Spirit of the Messiah.

Any talk of the meeting and union of soul mates apart from this has little, or nothing at all, to do with teachings of soul mates in the Holy Kabbalah, for such assumes two realized individuals embodying something of their neshamah; certainly so!

Finding a mate, or lover, according to the natural order of generation, and the flesh, is all well and good, and is just fine, but, in truth, in an of itself that is not the vehicle for the realization of our neshamah, our heavenly and supernal soul, or the enlightenment and liberation of the soul. Rather, we must seek the meeting and union with our soul mate according to the Order of Regeneration in the Messiah, which is to say living this life according to the desire of our neshamah and the Spirit of the Messiah in us.

Here we may recall what Adonai Yeshua teaches concerning souls in heaven, that they are no given in marriage, but rather that there are like angels of God – androgynous, in spirit. If and when we embody something of our neshamah, so here in this world we will joined “male” and “female” within us, and we will live like the angels of God, and will resemble an angel; very much so!

Nefesh, or our personality and life-display, is the vehicle of all of this – the vehicle of our self-realization or enlightenment in the Messiah, and receiving our anointed with the Holy Light, the Holy Spirit, so this person and life is consecrated and sanctified for this Great Work, the realization of Messiah in us.

Listen and hear, and understand! In every single incarnation there is the potential for this realization and the possibility to fulfill the purpose, or mission, of our holy neshamah, and yet more, every single incarnation has the potential of a completely unique and individual embodiment of neshamah and the inner aspects of our soul, and a completely unique and individual embodiment and action of the Christ-Spirit. Each incarnation, each personality and life-display our soul becomes, is very special, a very precious and priceless opportunity – a “once in forever and ever” appearance in the creation.

We may speak about nefesh and ruach becoming immortal in neshamah, and we may speak of our soul in the Great Resurrection or World-To-Come, but we must understand that this realization and fruition is here in this life, in This World, and that this very life is the vehicle of this self-realization in the Messiah (Anointing). If it is not here, it is nowhere; if not now, when?

As we have said previously, this is not just an issue of the tikkune of our soul, but through this tikkune, or realization, of our soul, so there is the tikkune of the world, the tikkune of the world of angels, the tikkune of the world of neshamot and archangels, and the tikkune of the World of the Holy Sefirot and Partzufim.

Likewise, consider this. It is our intention in the Messiah to receive and embody the Supernal Light and Truth, and to receive and embody influxes of the shefa and ruhaniyot of the Holy Sefirot. Nefesh elokit is the holy vessel, or vehicle, that receives, holds and embodies these Supernal and Divine Powers in This World, and through which that Divine Presence and Power is in the world and rays out to the whole world, and therefore blessings are made to flow and the kingdom of heaven is manifest on earth through nefesh, our vital soul, our person and life.

When Adonai Yeshua speaks of the “plentiful harvest,” or “fruits,” we may understand his teaching as speak of this – a great fruition indeed, all through Divine Grace!

In this light, consider the translation of Eheieh Asher Eheieh as “I Am Who I Am,” and as much as a Name of God, the Essential Name, consider this as the truth of a realized soul, or the realization of something of yechidah in our incarnation; hence, I Am Who I Am, being who we are in God, being the unique individual we are in the Light Continuum (Yahweh).

In closing we may say this: Each incarnation holds the potential for the realization of a unique and individual emanation of I Am Who I Am, of the soul and of God, understanding the soul inseparable from God in its inmost aspect or part.

May our offering be acceptable before the Lord God, Yahweh Elohim. Amen.

Shabbat Shalom!
Tau Malachi

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Re: Great Tree of Soul

#11 Postby sheryl » Sun Apr 21, 2013 2:44 pm

Shabbat Shalom Dear Tau and Brothers and Sisters,

What I am hearing in regards to soul mates ties into the Open Discourse from last week's Shabbat.

Dear Tau, you said above:

First and foremost we must understand the principle of soul mate internal to us, before any fixation on the idea of a soul mate external to us. Listen and hear, and understand! Neshamah emanates and becomes two, ruach and nefesh, “male” and “female,” and these must “meet” and “unite,” and become “one flesh,” an integrated person and life in the Lord, Adonai. In this, the influence of neshamah enters into our incarnation, our person and life, and through ruach our nefesh, our person and life, is transformed, or recreated, to be the vehicle, an expression, of our neshamah, and in this way something of our neshamah is realized and embodied. In this, quite truly, our life-display becomes meeting and uniting with our soul mate, a consummate union in the Spirit of the Messiah.


Can it be said that a soul mate in physical incarnation is an outward expression of a soul's Neshamah, meaning that when our Neshamah is realized any outward display is not separate from this realization? This seems to tie into the open discourse where our search through this world for fulfillment was discussed as a search for our eventual Realization, or realization and embodiment of our Neshamah, and brings to mind that this split of the Neshamah into 'soul mates' is to compel us, first, in this search in and through this world for fulfillment.

But in the case of Yeshua and Mirya coming together, this was not for their own souls' liberation but for a greater purpose in the salvation for all beings?

And so might we conclude that the existence of soul mates for most of us is not for their eventual coming together in the physical, but to create this compelling, this desire for union, resulting in the descent of the soul, and its evolution in the cycles of incarnation? And if we apply this to Pistis Sophia, can we say that 'her' searching in the depths for the Light of Lights, for her Beloved, is not without reason or cause, for something of the Beloved existed in the depths drawing her first into descent, only later drawing her focus inward and upward?

With gratitude,

Sheryl

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Desire of the Holy Neshamah

#12 Postby Tau Malachi » Wed Apr 24, 2013 11:29 am

Grace and peace to you in Yahweh Elohim, Shaddai, and in Yeshua Messiah! Amen.

As we know, Adonai gives one single commandment to his disciples, which is the very heart essence of all the commandments: “Love one another as I have loved you.” Tau Elijah taught in the name of Tau Miriam, blessed be their memory, that this could be read as Yeshua speaking of his love for Mirya and her love for him, and so he taught his companions, saying to us, “Love all people, all souls, as though they are your soul mate, as though they are the love of your life.” This practice of love Tau Miriam taught, and Tau Elijah after her, is not about physical intimacy, of course, but rather a psychic and spiritual intimacy, a passionate love in the Spirit, one that desires the happiness and fulfillment of all. It is, though, a way for the transformation of the bestial form of love, sexual desire, or a shift from a focus upon it towards a greater spiritual love and compassion, which when accomplished, truly fulfills our desire for love and intimacy. Interestingly enough, in the play of energetic transmission, or Light Transmission, we experience an intimacy that runs far deeper than anything physical, and often even on a physical or material level, as we experience the reality of ourselves as energetic beings, or beings of light, there may be an experience of profound unification, as though we are all members of one Living Body of Glory or Holy Light.

We may recall that in the Gospel of St. Philip the disciples inquire why Adonai Yeshua kisses Mirya “on the mouth” more than them, and likewise we may recall instructions in the New Testament to believers to “greet one another with a holy kiss.” On one level we may understand this as an energetic exchange, and actual extension of blessing, a spiritual action rather than a material one.

In the experience and realization of the holy neshamah there is the recognition of an essential truth. In the experience of the world of neshamot, corresponding with Beriyah, there is an awareness, or experience, of all neshamot within our neshamah and our neshamah within all neshamot; hence, the complete interdependence and interconnection of all souls, all sentient beings, at the level of neshamah. This is true even in the outer aspects of neshamah and the experience of the peak of mental consciousness, cosmic consciousness and the overmind, let alone in the inner aspects of neshamah and Supernal Consciousness. Quite literally, in this experience it becomes possible to feel and know the sorrows and joys, and such, of others as though they are one’s own, and be fully aware of the inseparability of self and others; very much so! In this experience, “Love your neighbor as yourself” becomes literal, and in this we may understand that the full generation of the Sacred Heart corresponds with the realization of neshamah, and is the embodiment of neshamah; certainly so!

There is a great capacity for love in our ruach, but it is in our neshamah that the fullness of spiritual love is known and realized; and we may say that our holy neshamah loves as Christ loves, our neshamah, our divine or enlightened nature, being inseparable from Christ, the Anointed.

I do not know that we are “fulfilled through the world,” per se, for in truth our fulfillment comes from heaven, from our being reborn from above, and from living in this world, but no longer being of this world; hence, through living as the holy angels of God, our siblings in the Light Continuum. Incarnation, though, is the vehicle of realization and embodiment, and it is through embodiment of the inner aspects of our soul that we arise in the Great Ascension, and it is true that in the Supernal Realization there is the recognition of the Entirety and Pleroma, or “heaven and earth,” inseparable from one another – there is the realization of the resurrection and kingdom of heaven here in this life, in this world.

The truth is, what we learn in this world is that apart from the realization of heaven in it and in us, there is no fulfillment from this world, or in this world – none whatsoever! There is no lasting satisfaction, fulfillment or happiness in it, but rather apart from the soul, and God, and the Kingdom of God, it is nothing but “vanity under the sun,” just as the preacher teaches, or is nothing more than glittering false lights or sparkling klippot, husks. If, however, we go within and live within, and we return to God – our Beloved, and our holy neshamah and the Christ-Spirit comes into us, then this life and world is another matter entirely; there is purpose and meaning in it, and it is a very precious, priceless opportunity for the enlightenment and liberation of our soul, and the fulfillment of the mission of our soul, our neshamah. Such a life truly is our “soul mate.”

If and when there is the meeting and union of actual soul mates in this world it must be understood that it is far more than a romantic affair, for the true meeting and union of souls mates implies a soul that is very evolved, a soul of a higher grade, and implies two who embody something of their holy neshamah. Such holy and realized beings do not come for their own selfish pleasure and delight, but they come to fulfill the mission of their soul, and so to fulfill God’s will, and they come to love not one another, but all their relations and the world. The love they have for one another is a love for all, and a love for the world in which they incarnation; hence, a desire for the happiness and fulfillment of others, the “salvation of others.” If one encounters true souls mates they will be on a mission from God and from heaven, and they will not have so much to say about themselves, but they will be very zealous in their works, and their relationship and works will be a blessing to many, just as we see with the spiritual works of all tzaddikim, all righteous ones. Consider the patriarchs and matriarchs, and the Assembly of Israel that came into being through them, or more so, consider Yeshua and Mirya, and the revelation of the Messiah that transpired through them – this reflects what happens in the meeting and union of true soul mates. Their meeting and union is not about themselves, it is about the people, the fulfillment of others.

This expresses the very nature of neshamah, for aside from whatever the true will or mission of the neshamah is, when the holy soul emanates into incarnation, generating ruach and nefesh, there is a deep desire to love and care for others, and a passion for the delivery of love and the uplifting of others, the happiness and fulfillment of others. In the midst of the ignorance, the darkness, that dominates this world, and the grand illusion of separation at play in it, many souls may forget this holy desire to love and may very well enact the opposite, God forbid, but, this holy desire to love is in all, and was an integral part of the intention of the soul entering into incarnation. Many individuals who have undergone near-death experiences have proclaimed this, those who have danced in the in-betweens of the afterlife and then returned to their incarnations; many have returned as messengers of the importance of love and the remembrance of the deep interconnection of souls in God, the True Light.

Having spoken of the awareness of the intimate interconnection of all neshamot within our neshamah, so we can speak of another level of the very same awareness of Sacred Unity; for in this awareness, quite literally, it is as though sparks of our neshamah are within the countless other souls or sentient beings in creation, and it is as though in our labor for their salvation we are drawing out and uplifting sparks of our very own soul – hence, that our true salvation is interconnected with the salvation of all. From the perspective of our heavenly and supernal soul, and the eternal realm, there is no thought or desire to leave any soul or being behind, and no thought or desire for eternal damnation or punishment of other souls; but rather, there is a vision of a universal salvation, and a desire for the enlightenment and liberation of all, and the knowledge, understanding and wisdom of how this transpires in Christ and God, the True Light.

Here we may say directly that the theologies put forth in fundamentalism, and much of orthodox religion, do not reflect nefesh elokit, let alone ruach and neshamah, but rather are expressions of nefesh behamit, the bestial soul, and extreme self-cherishing, desire and fear; they are, in truth, not inspirations from the Spirit of God, but rather, the spirit of the Other Side, the dominion of the klippot – husks of darkness. The lack of love, and the perpetuation of fear, anger, hatred and violence, bears witness against them and reveals their source of inspiration, for the inner aspects of the soul know nothing of these things, but rather, know the love of God for all souls, all beings, and the desire for the salvation of all in God.

There is, in truth, a great vision, a great knowledge, understanding and wisdom, in neshamah of the journey of souls through countless incarnations, in countless realms, worlds and universes, a vision of souls within the Light Continuum, and an awareness of the Great Mercy, Compassion and Love of Christ and God; hence, awareness of a universal salvation in Christ, or Enlightened Being, and how all will eventually become realized and reintegrated with the Light Continuum. If we experience this vision, or knowing, of neshamah in the Light Continuum, we will be aware that something of the inner aspects of the soul – yechidah, hayyah and neshamah, are within and behind each and every incarnation of the soul, and how the Spirit of God, the Holy Light, is laboring to bring about the realization of the soul in each and every incarnation, but with a vision or “plan” that can span many incarnations.

In this, perhaps, we may remember that something of yechidah, hayyah and neshamah are within every aspects of the soul, and therefore something of these inner aspects of the soul are within nefesh – they correspond with the purpose, the intention, and work of that soul in its incarnation. If and when nefesh behamit is transformed into nefesh elokit, and that intention and work is accomplished, there can be a very radical leap in the evolution and realization of the soul, just through the full realization of nefesh elokit, even if the greater realization of ruach and neshamah does not transpire. If and when this happens, a soul may be drawn up into interior heavens in the afterlife, and may become established in inner gradations of their soul, their being, before entering into their next incarnation, and therefore their next incarnation may be blessed and “upgraded,” as it were, and provide an opportunity for a more radical leap in conscious evolution. The realization of nefesh elokit, even apart from the greater realization of ruach and neshamah, is a very significant development, and in this you may understand how a person who lives according to a simple heartfelt faith, loves the people in their lives and cares for them, and does not willful harm to others, can bring about a radical leap in the soul’s realization. There is much to be said for true faith and devotion, and acts of loving-kindness.

If and when there can be a realization of ruach, our greater divine intelligence, and corresponding works, so much the better, and if there can be a realization of our neshamah, our divine or enlightened nature, and corresponding works, how wonderful; but first and foremost the realization of nefesh elokit is our concern, for that is the vehicle of any further realization of our soul, or our being-consciousness-force. Any greater progress in the Gospel, or in our self-realization in Christ, must be founded upon being who and what we are in this life, and using the whole of our person and life as a vehicle of Christ and living in Christ; who and what we are as a unique individual incarnation of our soul-stream, all of our talents and abilities, our resources, the people in our lives, and the various situations, circumstances and events, and so forth, all of this is the vehicle of our soul’s realization in Christ. Very truly, it is a unique and special opportunity that will never happen again – in future lives we will be very different persons, with very different life-displays, there never has been, nor will there ever be, a personality and life-display the same as this one, and therefore we wish to honor this gift from God and make the most of it. Quite frankly, apart from considering the inner and lofty aspects of our soul as we are in God and the Light Continuum, the generation of the outer aspects, ruach and nefesh are awesome and wonderful creations of God, and are astonishing if we look into them and contemplate them – they are precious!

In this, this life, in this world, at this very moment, is a precious, priceless opportunity. If, however, as the Hymn of the Pearl teaches us, we forget why we have come and become distracted, it is possible to squander the opportunity we have in this life, and it is difficult to say when we might have a similar opportunity again, and would be a cause of great regret, great sorrow, in the afterlife. Yet, God is merciful and compassionate, and if, indeed we did forget and become lost, eventually another opportunity would be given to us, such is the love of God for us, and the desire of God for our fulfillment.

God never gives up on us, and neither do the tzaddikim and maggidim – they will stop at nothing for our realization and fulfillment; all in a play of Crazy Wisdom, or Divine Folly, they will do whatever it takes to bring about our enlightenment and liberation. Hallelu Yah! Praise the Lord!

These were some thoughts arising in my prayer-contemplation this morning that it seemed good to share.

May you remember the love you had at first, that love of you soul in heaven, and may you embody that fullness of that love in this life, in this world, and so return to God in Pure Joy – the Bliss of Love. Amen.

Yahweh Shalom!
Tau Malachi

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Re: Great Tree of Soul

#13 Postby sheryl » Wed Apr 24, 2013 8:13 pm

Shalom Dear Tau,

Thank you for these words, and for all the teachings with which we have been gifted in your recent posts.

Much insight has been offered into the process of Becoming, and into the heart of tzaddik.

May we be empowered to seek and invoke greater and greater revealings of the Gospel of the Second Coming.

Sheryl

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Interweaving of the Aspects of the Soul on the Great Tree

#14 Postby Tau Malachi » Thu Apr 25, 2013 10:52 am

Greetings and blessings in the Holy Light of the Messiah!

Now here we are gazing into the soul, and its various aspects, in correspondence with the Great Tree of Life, the Sefirot (Divine Attributes) and Olamot (Universes). Thus, it might be good to consider the configuration of the aspects within each aspect as they correspond with the manifestation of the Sefirot at these various levels, especially considering the interweaving of nefesh and ruach, the aspects of the soul most immediate to our incarnation and life.

If we look into nefesh it corresponds with the Sefirot of Asiyah, and in Asiyah the spiritual powers of the Sefirot arise as the celestial intelligences and elemental forces. Thus, nefesh, our vital soul, corresponds with the configuration of the stars of our birth and the corresponding arising of the elements of consciousness and elemental forces, this giving rise to the appearance of our body, and our person and life-display in our incarnation. Essentially, nefesh of nefesh corresponds with the vital and elemental force within and behind our appearance in the material world and dimension, and the vital forces within and behind our personality and life-display. Ruach of nefesh is the intelligence of our vital soul, our incarnation, neshamah of nefesh is the divine nature of our vital soul, hayyah of nefesh is the light-power or life-force, corresponding with the potential duration of life, while yechidah corresponds with our intention in incarnation and our unique individuality. With the exception of yechidah of nefesh, all of this is determined by the time and place of our birth, and the stars of our birth, and the corresponding arising of the elements of consciousness and elemental forces that form our appearance in this world, and therefore, once born a certain play of fate and fortune is set into motion; hence, we sojourn in this life with a specific configuration of energy-intelligences, which significantly influence and determine our personality and life-display, and events that will transpire in our life. Thus, living only in our nefesh, our life is largely determined by the “stars of our birth,” or the play of fate of fortune based upon a karmic vision and the karmic continuum of the soul.

The inmost aspect of nefesh, yechidah of nefesh, does, however, transcend the stars of our birth, and this indicates our capacity of free will to choose how we use and relate with the configuration of energy-intelligences with which we are born, and how we respond to and relate with what transpires in our lives. Through this we have the ability to shift the balance of fate and fortune in our lives, more or less, and even have the possibility of transcending the stars of our birth. In this, perhaps, you may understand that nefesh corresponds with auspicious or inauspicious circumstances of an incarnation, but generally speaking, even in inauspicious circumstances there is the possibility of a shift in the karmic balance and some transcendence of the stars of our birth, for while the stars of our birth are a very strong and significant influence, the play of fate and fortune is not so fixed or static, or deterministic; naturally so, for there are greater spiritual forces within and beyond those of the celestial intelligences and spirits, and the elemental forces.

If we look into the correspondence of the aspects of the soul on the Great Tree of Life, yechidah, hayyah and neshamah of nefesh emanate from ruach of ruach, and reach into ruach of ruach, and ruach of nefesh emanates from nefesh of ruach, and reaches into nefesh of ruach; ruach is our greater divine intelligence and corresponds with the world of angels, and the evolutionary continuum of our soul. If we learn to go within and live within, and we return to God, and we join our nefesh with our ruach, through this greater divine intelligence and the power of the world of angels we can significantly transform our incarnation, or play of fate and fortune, bringing about significant shifts in the karmic balance of our soul and life.

Basically speaking, through the use of our human and divine intelligence, and through the power of the angels of God, or Simple Mercy, we can partially transcend the stars of our birth, more or less. In speaking about the “power of angels,” of course, this corresponds with tzaddikim and maggidim, or “saints and angels,” that may intercede on our behalf and offer spiritual assistance; through ruach, our human and divine intelligence, we enter into their communion, their good company.

Yechidah, hayyah and neshamah of ruach emanate from ruach of neshamah and reach into ruach of neshamah, and ruach of ruach emanates from nefesh of neshamah, and reaches into nefesh of neshamah; neshamah is our divine or enlightened nature, our heavenly and supernal soul, and corresponds with the world of archangels, or great cosmic powers. If having gone within, we go deeper still, and we draw nearer to God, and we join our ruach with our neshamah, through our divine or enlightened nature and the power of the archangels (great tzaddikim and maggidim), we can radically transform our incarnation, or the play of fate and fortune, radically transforming the karmic continuum of our soul and transcending the stars of our birth.

In effect, through the realization and embodiment of our divine or enlightened nature, and specifically neshamah of neshamah, we are reborn from above, reborn from heaven and the Light Continuum, for our heavenly and supernal soul has come into us along with the Christ-Spirit, the Supernal Light; through this, and through the power of the archangels of God, or Abundant Mercy, we completely transcend the stars of our birth, or rather, there is a new reckoning of the stars, for with our rebirth from above, so there is a new configuration of the stars, not according to This World, but to the World-That-Is-Coming, all in Divine Providence, all as El Elyon ordains.

In the state of nefesh behamit, basically speaking, souls are bound up in a play of fate and fortune, or randomness and determination under the law of cause and effect, but with the generation of nefesh elokit, and through the influence of ruach, Divine Powers and Divine Providence come into effect, and joined with the play of the law or karma there is Divine Intervention and Divine Grace; the more the inner aspects of the soul are realized, the greater the Divine Intervention, or the Divine Action of Grace. Naturally so, for the greater the realization and embodiment of the soul, the greater the Divine Powers that move with, in and through the soul, and so move with, in and through our person and life.

All in a great and supreme mystery, the greater realization of our soul, though, comes through the reception of the Christ-Spirit, the Holy Light, and is itself the manifestation of Divine Intervention, or the Divine Action of Grace – the Great Mercy and Love of God. In terms of our own efforts for the greater realization and embodiment of our soul, this corresponds with going within and living within, and returning to God – an active and dynamic surrender to Christ and the Holy Spirit, Divine Grace. As St. James teaches us, if we have faith, so also we will have good works, an active and dynamic surrender to the indwelling Christ and Holy Spirit.

It is not we who accomplish this Great Work, but rather it is the Christ-Spirit, the Holy Light, in us.

Through Divine Grace, of course, there is the potential of the realization of the soul beyond neshamah of neshamah, reaching into hayyah and yechidah of neshamah, and beyond. Yechidah, hayyah and neshamah of neshamah emanate from ruach of hayyah, and reach into ruach of hayyah, and ruach of neshamah emanates from nefesh of hayyah, and reaches into nefesh of hayyah; hayyah is the supernal light-power or life-force of our soul, and corresponds with the Sefirot of Atzilut, and the Names of God and Partzufim. Yechidah, hayyah and neshamah of hayyah emanate from ruach of yechidah, and reach into ruach of yechidah, and ruach of hayyah emanates from nefesh of yechidah, and reaches into nefesh of yechidah; yechidah is our unique essence or divine spark, and corresponds with the Sefirot of Adam Kadmon and Or Ain Sof – Primordial Enlightenment, Primordial Messiah. This is the Supernal and Primordial Realization embodied in Yeshua Messiah, and specifically, Hayyah Yeshua, the Risen Messiah – the Pleroma of Light being manifest in This World through him.

Here there is something of an open secret that we can share concerning the power of the Blessed Name of Yeshua Messiah and the Good Grace of God in it. We are taught to pray in the Blessed Name and to put on the Blessed Name, and in so doing there is an invocation of Abundant Mercy, Supernal Grace; when we pray in the Blessed Name with full faith and love, and full kavvanah-concentration and devekut-cleaving, it is as though God prays to God, and therefore prayers are swiftly answered and great wonders transpire. There is great power in the Blessed Name of Yeshua, for the spiritual powers of all the Names of God are in it; hence, the shefa and ruhaniyot of all of the Holy Sefirot of Atzilut. When we are initiated and received into the Sanctuary of Grace, from the very beginning we are empowered to call upon this Holy Name and put on this Holy Name, and it is an invocation of radical Divine Grace, Supernal Mercy; in this Holy Name radical transformations of our consciousness, our person and life, are possible, radical leaps in the soul’s evolution and realization. It is good to call upon the Blessed Name in full faith and devotion, cleaving to Hayyah Yeshua, the Risen Messiah – the power of this Supernal and Primordial Enlightenment is in this Holy Name, Yeshua.

As we know, the five aspects of the soul correspond with the five letters of this Holy Name: Yod = Yechidah, He = Hayyah, Shin = Neshamah, Vau = Ruach, and He final = Nefesh. The masters of the tradition have said that the power of this Holy Name awakens and unifies the aspects of our soul, and that the full power of our soul is in it; likewise they have said that in the realization of our soul in Adonai Messiah, this Holy Name becomes our own and is joined to that “secret name of our soul the Father utters” when we receive the True Chrism, the Supernal Anointing.

Yeshua Shalom!
Tau Malachi

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Re: Great Tree of Soul

#15 Postby BrandonLw » Sat Apr 27, 2013 9:20 am

If it is given to expound upon in this context, what might be said concerning “male and female” and linear and circular sefirot? I recently heard a teaching which hinted to the relationship between these aspects, and was reminded of this thread of conversation. I’m curious how linear and circular sefirot relate to the male and female within all sefirot, and perhaps the male and female emanating from neshamah. It was spoken recently that the nefesh and ruach rely upon each other in a play of female and male, insofar that the vehicle is necessary for the influx to create embodiment. Does this relationship give insight into the play of linear and circular sefirot as well? I offer these snippets of teachings with hopes that the Holy Spirit may have more to say concerning this mystery.

Ahava Shalom

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Circular and Linear Sefirot, and the Soul...

#16 Postby Tau Malachi » Sat Apr 27, 2013 3:47 pm

Greetings and blessings in the Holy Light of the Messiah!

If we look into teachings of advanced Kabbalah concerning the circular and linear Sefirot, first the circular Sefirot come into being, and then the linear Sefirot, the circular being “spheres,” while the linear are the “image and likeness of a human being.” As it is said in the Holy Kabbalah, as well as in ancient Hermetic Gnostic teachings, “As above, so below; as below, so above.” Thus, to acquire insight into this generation of circular and linear Sefirot in inner, metaphysical dimensions, we may consider the generation and evolution of life in this world, or any world-system. First, the conditions necessary for life, an environment in which the spark of life can ignite, must be present, then life can, and does, emerge, though at first very simple and most basic forms of life. As life sparks, the vegetable kingdom arise from within the mineral kingdom, and vegetable forms of life evolve with greater and greater complexity and sophistication – consciousness and intelligence, and they further transform and evolve the environment, generating the conditions in which the animal kingdom arises. When the animal kingdom arise from within the vegetable kingdom, this very same process unfolds, an evolution over the course of millions of years of higher, more refined and intelligent forms of life, until eventually there is the generation of “human beings,” or self-aware and intelligent life that is capable of enlightenment, or the embodiment of the Divine. Once human beings appear, the human kingdom arising from within the animal kingdom, then human souls begin to incarnate in the world, and the revelations of enlightenment or the Divine begin to occur. This entire process of the evolution of the environment and life to the point that human beings begin to appear, corresponds with the emanation circular Sefirot, which come into being first, while the appearance of humankind corresponds with the emanation of the linear Sefirot. First there must be the conditions, the environment, the reality of the circular Sefirot, and then there can be the generation, emanation, of the linear Sefirot, and just as the world and the humanity that evolves within it are inseparable from one another, so the circular and linear Sefirot are inseparable from one another, “female” and “male” together generating the Great Matrix of Creation.

If we consider the circular Sefirot as “environmental,” so they are like a womb through which the linear Sefirot are conceived, gestated and birthed – emanated, but then, in turn, once emanating, the linear Sefirot become a generating power, like a phallus, bringing about change and transformation, greater evolution and fulfillment of the circular Sefirot. Thus, truly, a dynamic interaction and interrelationship ensues, which cannot be explained, but the mysteries of which we can gaze into through deep prayer and meditation, hitbodedut.

If we wish to contemplate this in terms of the aspects of the soul, obviously, all of the potential of circular and linear Sefirot existed within the primordial Sefirot, the Sefirot of Adam Kadmon. In terms of the aspects of our soul, this is akin to the potential of all ruachot and nefeshim contained within our holy neshamah, an incredible infinite potential such as we cannot conceive in our ordinary mental consciousness.

Listen and hear, and understand! If we wish to consider aspects of the soul, nefesh is something like the circular Sefirot and ruach is something like the linear Sefirot, and the realization of our holy neshamah comes through their dynamic interaction and interrelationship. Essentially, in the same way that the circular Sefirot must come into being first, and then the linear Sefirot, so nefesh elokit must first come into being, and only then can ruach be actualized and realized. Likewise, in the same way there is a very dynamic interaction between the circular and linear Sefirot once the linear Sefirot come into being, and through the linear Sefirot the circular Sefirot are changed or transformed, or evolved and fulfilled, so as ruach is realized there is a similar interaction, and the nefesh undergoes a radical change or transformation, or progress and evolution.

Quite distinctly, nefesh elokit is the environment, the conditions, through which ruach is actualized and realized, and in turn, ruach brings about a radical transformation of nefesh, and it is through their interaction and interrelationship that neshamah is realized and embodied.

On another, secret level, something very similar occurs with neshamah, hayyah and yechidah as with nefesh, ruach and neshamah.

In this, perhaps, we may understand that the aspects of our soul, and their realization, participates in the reality of the circular and linear Sefirot, and naturally, something of this play exists within each aspect of the soul, each aspect containing all aspects of the soul. Likewise, we may also understand that the outer aspects of the soul acts as the environment, or vehicle, for the actualization and realization of the next, inner aspect, and that from one to another, from nefesh to yechidah, this is true. At the level of yechidah, though, it is the environment, or vehicle, for the realization of something of God and Godhead, or Eheieh and El Elyon.

Now there is something more we may share about nefesh, our person and life, and the world in which we appear. First, on one hand, we may say that our ruach and nefesh, emanate from above, from our supernal and heavenly soul, and this is true; on the other hand, though, and at the same time, it is also true that nefesh and ruach are generated below, in this world, through the development and evolution of life and intelligence in it. In this we may know and understand that our personality and life-display, on a certain level, is completely inseparable from the world in which it appears, while at the same time, on an inner level, our ruach and nefesh are not of this world at all, but emanate from heaven and the Light Continuum. In some way, all in a great and supreme mystery, these two dimensions in the generation of ruach and nefesh, from heaven and on earth, are completely interwoven, completely interdependent and interconnected, inseparable from one another – one movement of creative evolution, or the ever-becoming. Very truly, heaven and earth are untied in us, and more so, the Entirety and the Pleroma!

Above we have spoken of the coming into being of humankind, the human kingdom, in this world, or any world-system. As we know, however, there is a further evolution that is transpiring, and will transpire, in this world, or any world in which the “human kingdom” appears; hence, the Kingdom of God, which is to say the evolution of human souls into Divine and Supernal Beings, the realization and embodiment of Christ and God, the True Light.

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

Shalom!
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Re: Great Tree of Soul

#17 Postby Elder Gideon » Tue Apr 30, 2013 4:52 pm

Shalom Tau Malachi:

In this we may know and understand that our personality and life-display, on a certain level, is completely inseparable from the world in which it appears, while at the same time, on an inner level, our ruach and nefesh are not of this world at all, but emanate from heaven and the Light Continuum.


A recent dream experience deepens my appreciation of all you've shared above of linear and circular emanations, inspiring new questions and insights I hope are in this flow of contemplation.

Your speaking of the circular sefirot as the context in which a soul arises and the linear sefirot by which a soul ascends is extremely clear and helpful, allowing me to inquire into the macrocosmic and microcosmic layers ruled by archons. 'Below' in nefesh and ruach, the soul is ruled and subject to fates, spheres, and destinies; 'above' the soul is free of any such conditioning. The soul seems to span both realities simultaneously. While the breakthrough to the remembrance of our innate perfection and freedom is just that, a remembrance, the incarnate experience is a kind of sequence: a cause and effect, a before and after. All this to say, we're free, but our aspects subject to the karmic context of our arising in a life don't know know we're free.

You've explained very clearly how all aspects of nefesh (but yechidah of nefesh) are ruled by the stars of our birth; the influence of those same stars taper and are transformed when ruach may progressively receive the influence of neshamah. At ruach of ruach, for example, is the beginning of a cooperation with angels, facilitating greater faith in our life which neutralizes the influence of the stars of our birth.

My question concerns the stars of our birth and the archons, for they feel inseparable from each other, even mutually defining. While they are mediating and distributing and otherwise overwhelming force of light and life from Supernal dimensions, archons seems to be beneficiaries of our vitality when we're unconsciously personalizing our experience in any gradations of victimization. How and where may we see their role in this context of circular and linear sefirot in our soul's progression?

Gratefully,

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Transcending the Stars of Your Birth

#18 Postby Tau Malachi » Wed May 01, 2013 12:27 pm

Grace and peace to you in Hayyah Yeshua!

First, when we speak of a progressive transcending of the stars of our birth it is not that the stars of our birth cease to have an influence, but rather their influence is transformed and is uplifted, joined with the kingdom of heaven, and with Christ and God, the True Light, and there are new influences, corresponding with our rebirth from above, from heaven, and with our “secret name” spoken by the Father. Thus, who we are in ourselves, or who we are under the influence of the stars, is joined with who we are in God, or who we are in the Light Continuum (Yahweh).

Generally speaking, in our birth chart there are auspicious and inauspicious configurations and relationships of planets and stars, and elemental forces, those that are auspicious correspond with the positive karma of the soul, or merit, and those that are in auspicious correspond with negative karma, or sin; hence, the stars of our birth reflect and express the karmic continuum of our soul, a weave of positive and negative karma, or righteousness and sin. You might look at it as a combination of flows, or blessings, and obstructions, or barriers. We are meant to cultivate and maximize the flows, or blessings, and are meant to overcome the obstructions, or barriers, and here we may say, if we generate nefesh elokit, and use our intelligence, ruach, and we worship God in spirit and truth, or faith and love, through the power of God, obstructions, or barriers, can be transformed into flows, or blessings, and uplifted. Thus, the distinction between “auspicious” and “inauspicious” manifestations of the stars of our birth is, in effect, transcended, which corresponds with the unification of Yahweh and Elohim, or Mercy and Judgment.

If and when a person comes to faith and generates nefesh elokit, and they join nefesh with ruach, living according to their faith and intelligence, or their knowledge of God, everything in life to that person is a vehicle of their soul’s spiritual realization and return to God, and in faith they will receive everything in life, auspicious and inauspicious, as from God, or as the manifestation of God’s will. To a faithful person, everything they are, and everything that transpires in their lives, is the manifestation of the Divine Will, the Divine Presence and Power, or Divine Providence; through faith and love, and cleaving to God, the play of randomness and determination, or fate and fortune, is negated more or less, and Divine Providence comes into effect.

How does this happen? A person of faith goes within and lives within, and they will pray and meditate, and they will worship God, and so they will commune with Christ and God, and with the spirits of tzaddikim and maggidim, or “saints and angels.” In so doing, naturally they will access and realize inner aspects of their soul, the greater spiritual power that is in them, and likewise, they will connect with, and draw upon, the Spirit of God and Powers of God, the Divine Attributes (Sefirot). As this happens, new influences enter into play and, in effect, can shift and transform the influences of the stars of their birth, and at times can negate them, brining about wonders, miracles. The spiritual power of inner aspects of the soul can do this, and the Spirit of God (Ruach Elohim) and Powers of God can do this; and as we have said previously, the inner aspects of our soul are inseparable from the Spirit of God and Powers of God. When we call upon Christ and God, and the Powers of Christ and God, in faith and love, then more and more Divine Grace and Divine Providence comes into effect, delivering our soul from bondage to the law, or cause and effect, and the play of fate and fortune under the law.

The extent to which the Powers of God can enter and take action depends upon the degree of our faith and love, and upon our cultivation of kavvanah-concentration and devekut-cleaving in prayer and meditation, and upon the progressive recognition and realization of the inner aspects of our soul, or who we are in Christ and God. The greater our faith and love, the greater our kavvanah and devekut, so the greater our spiritual progress will be, and the greater the action of the Powers of God; hence, the greater the manifestation of Divine Providence in our lives.

At the level of nefesh elokit, through the Mercy of God in Christ, we are able to draw upon the celestial and elemental intelligences, and negate the influences of the celestial and elemental spirits, which are klippot (husks). At the level of ruach, through the Mercy of God in Christ, we are able to invoke the angels of God, and negate the influences of the angels of archons, which are klippot. At the level of neshamah, through the Mercy of God in Christ, we are able to invoke the powers of archangels, and negate the greater powers of archons, which are great klippot. At the level of hayyah and yechidah, through the Abundant Mercy of God in the Risen and Ascended Christ, we are able to invoke the Supernal Force of the Names of God and Partzufim; hence, the influxes of the Sefirot of Atzilut, negating the dominion and influence of the demiurge and archons, or the Other Side (klippot), entirely. When the second saying of the Gospel of St. Thomas teaches us that in the Risen Christ we will rule over all, or the entirety, this is what it means. Hallelu Yah! Praise the Lord!

Here we may say that overcoming the influences of archons corresponds with the play of pacification, enrichment, subjugation and destruction (or transformation) of spiritual forces discussed elsewhere. Likewise, very often, the Spirit of God and Powers of God will act through the archons and their angels, and often will do so in secret, unknown to the archons themselves. Thus, in one gospel we are taught that if we want anything from the “alien realm,” the archonic realm, we are to ask our “Mother,” Elohim, and she will give it to us, and we are also taught that the Spirit of God blinds the archons and their angels so that they do not know that they are serving tzaddikim, or “saints.”

Now, concerning the realities of the circular and linear Sefirot, this extends from Adam Kadmon to Asiyah; hence, throughout all of the Olamot-Universes. In Adam Kadmon and Atzilut, or the Realm of Yichud, there are no klippot, no impure emanations, no shades or shadows whatsoever, but the klippot come into being in the Realm of Perud, at the level of Beriyah, and their power and dominion increases in Yetzirah and Asiyah, until at the level of Asiyah, the material universe and its countless worlds, the klippot, the archons and demons, hold dominion – or at least seem to in the illusion of separation, dualism. Traditionally, in Gnosticism the power, dominion and realms of the archons have been associated with the celestial spheres, and therefore with the stars of our birth. As we know, however, this is the outermost sphere of their influence and power, for their influence and power reaches into the seven heavens, and into the world of angels and archangels; thus, the archons proper are great cosmic forces of proportions similar to that of archangels, and they have legions of angels similar to the angels of God, the True Light.

There are archangels, angels and luminous spirits corresponding with the circular and linear Sefirot of Beriyah, Yetzirah and Asiyah, and so also there are corresponding circular and linear klippot, or archons and their angels, and demons and their “angels,” as well as various fierce and unenlightened spirits, or unclean spirits. If anyone becomes aware of this vast and immeasurable matrix of spiritual beings-forces they will know and understand the need for the revelation of God, the True Light, and for the Savior, the Light-bearer, and all who co-labor for the redemption and salvation of souls, for they will know that there is no escaping this great karmic web of spiritual forces apart from the Abundant Mercy, the Supernal Grace, of God in Christ.

It is, in truth, very important that we know and understand, and believe in, the Power of Christ as Lord and Savior, and as Gnostic Revealer, and that we know the power of forgiveness that is in Christ, if we confess and repent, and we ourselves forgive, returning to God, the True Light. The Power of God in Christ, and specifically the Power of the Risen and Ascended Christ, is very clearly communicated in esoteric gospels, such as Pistis Sophia and the Gospel of St. Philip. In Pistis Sophia we are taught of the Threefold Body of Light of the Risen and Ascended Christ, and the spiritual and supernal powers of the Pleroma of Light (Yichud) that are in it, and we are taught of his heavenly ministry, and his ministry in archonic realms and demonic realms – all realms of the Entirety (Perud), and of how the Christ diminishes the influence and power of those spiritual beings-forces that are not of God, the True Light, and so shifts the balance of the great matrix of spiritual forces, opening the way of the Great Ascension, the Great Exodus. The Risen and Ascended Christ does not only open the way of the Great Ascension, but rather the Christ-Spirit uplifts spirits and soul in the Great Ascension, manifesting a Sanctuary of Supernal Grace for all who have faith and who cleave in love; hence, when we have faith and love, and we cleave, so we are established in the Sanctuary of Grace, and through Christ, Supernal Grace, our soul is awakened and drawn up in the Great Ascension.

When we receive the true Christ-Spirit, the Supernal Anointing, and we have faith and love, so also we will acquire gnosis, da’at, the spiritual knowledge of Christ and God, and knowledge of the Powers of Christ and God, along with knowledge and understanding of the mysteries of creation, and the various spiritual forces that compose the Great Matrix of Creation, the Entirety. Through the Abundant Mercy of God in Christ, the Powers of God, the spirits of tzaddikim and maggidim, or “saints and angels,” will move with us, and all spiritual beings-forces will be subject to us in Christ; hence, the power to pacify, enrich, subjugate and transform spiritual forces in the Blessed Name of Hayyah Yeshua, the Risen and Ascended Messiah.

This all depends upon faith and love, and kavvanah and devekut in prayer, meditation and sacred ceremony, however; if I do not have faith, I am not established in the Sanctuary of Grace, or Union of Grace, and if I do not have love, the Christ-Spirit is not in me, and as yet I have not been reborn from above, from the Pleroma of Light.

If I have faith, I will remember and keep the Shabbat, and I will pray and meditate, and worship God in spirit and truth; and if I have love, I will forgive and be merciful, and engage in good works and charity – I will be loving. In this we are established in the Sanctuary of Grace, a Union of Grace with Christ and God, the True Light. The knowledge of Christ and God will come through this, and the realization of the inner aspects of our soul will come through this, through the Christ-Spirit, Supernal Grace.

There are, of course, false lights, impure lights, and likewise, there is a counterfeit spirit – the spirit of the Other Side. This is clearly reflected in the outer and unspiritual church, the loss of the Knowledge of Mysteries and Light Transmission in it, and by the spiritual forces, archonic forces, that have come into dominion through it. Adonai Yeshua teaches us this in the Sermon on the Mount in the Gospel of St. Matthew:

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’ Then I will declare to them, I never knew you; go away from me you evildoers” (7:21-23).

To prophesy is good, to cast our demons is good, to do deeds of power, or perform healings and wonders is good, but the witness of the true Christ-Spirit is the generation of the Sacred Heart, the love and compassion of Christ, and as St. Paul teaches us, apart from this all other spiritual gifts are as nothing, they are worthless.

You see, the counterfeit spirit and the angels of archons can give psychic powers and magic powers, such things in themselves do not indicate true self-realization or enlightenment; but rather, it is a full and complete self-offering or surrender to God, or the Spirit of Truth, and it is the Great Gesture of love and compassion that indicates the realization or enlightenment of the soul. Adonai Yeshua teaches us this in the Gospel of St. John:

“I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know you are my disciples, if you have love for one another” (14:34-35).

And further:

“This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends” (15:12-13).

This love of which Yeshua Messiah speaks corresponds with the very nature of our neshamah, our heavenly and supernal soul, for as we have shared previously in the realization of neshamah there is the awareness of all neshamot within our neshamah and our neshamah within all neshamot; hence, the awareness of our complete interdependence and interconnection with all other living spirits and souls, and naturally with this awareness there is love and compassion for all, the desire for the fulfillment of all.

There can be a degree of love in nefesh, and there is an even greater manifestation of love in ruach, but the perfect and complete love is in neshamah. As we know and understand, the fruition of love is unification, and it is through the love of the neshamah that we are unified with Christ and God, the True Light; and specifically, the realization of neshamah of neshamah, and the dawn of Supernal Consciousness. In this love, and in it’s fruit, the experience of conscious union, there is the unification of Yahweh and Elohim, or Mercy and Judgment, corresponding with the Middle Pillar of Atzilut, and so the soul becomes established in full Divine Providence (Malkut of Atzilut), which is to say Abundant Mercy, or Supernal Grace.

The stars of our birth are completely transformed in this way, and, in effect, are transcended, so that, although we remain in this world, truly we are no longer of this world, but we are of the World-That-Is-Coming, the Pleroma of Light (“eighth heaven”).

Here we may say, the “stars of our birth” are false lights, or impure lights, a manifestation of Klippah Nogah; there is, however, a True Star beyond them, our yechidah, our divine spark, and it is this Holy Star that Christ reveals to us and teaches us to follow – this aspect of our soul that God and Godhead indwells, and that is Christ, Anointed of God.

Of this inmost aspect of our soul masters of the Way have taught that it is so holy that the greatest angels of God cannot enter it, only God and Godhead can enter it, and therefore when this inmost aspect of the soul is realized, that holy and enlightened one is exalted beyond the archangels and angels of God, resembling the Sun of God, the Sun of Heaven, abiding among the immortals, the living ones of the Light Continuum. Adonai Yeshua hints at Perfect Tzaddikim, or souls bearing this realization in the Gospel of St. Thomas:

“When you see one not born of woman, fall on your faces and worship. That one is your father” (15).

Here we may cite the obvious. First, “one not born of woman” is one who does not have a birth chart. Second, that one is not only the father of mortals, or human beings, but also of the angels, and the angels of God will also bow down before them and worship the Living Presence of God, the True Light, in them; certainly so!

This corresponds with the Risen and Ascended Christ, and with those great holy and enlightened ones who are called “Ascended Masters.” Of these great holy and enlightened ones of the Order of Melchizedek we can say this, although they abide in complete repose, in full reintegration with the Light Continuum (Yahweh), at the same time they are in motion, engaged in the Great Gesture, and continue to appear in Glory Body and Emanation Body, such is the very nature of Supernal Realization and Primordial Enlightenment, and such is the nature of the Abundant Mercy, or Supernal Grace, of El Elyon, God Most High.

These Ascended Masters, or Perfect Tzaddikim, continue to appear within world-systems through Emanation Bodies, but they also engage in another divine action, the play of ivurim, or the impregnation of souls with sparks of their soul, sparks of their neshamah, ruach or nefesh, and such sparks of holiness will enter into greater and lesser tzaddikim, uplifting them, and may even transform their incarnation into an emanation of the Perfect Tzaddik, one corresponding to a “measured blessing.” This play of sending forth Emanation Bodies and ivurim is the manifestation of Abundant Mercy and Simple Mercy from the perspective of the Pleroma of Light, or Adam Kadmon and Atzilut; but such Supernal Mercy, even when called “Simple,” is Abundant, an immeasurable blessing of Supernal Grace.

Such great holy and enlightened ones are “fathers” indeed, for they are self-generating, self-begetting, and they implant Light Seeds in souls, conceiving souls in enlightenment and liberation, and leading them in the Path of the Great Ascension, the Great Exodus; in that they are emanations of the Sanctuary of Grace and souls are gathered into them as in a womb, so they may also be called “mothers,” for they uplifts and give birth to souls in eternal life.

There are, of course, many different gradations of holy tzaddikim, various gradations of perfect tzaddikim, great tzaddikim and the lesser tzaddikim, and joined with them there are countless maggidim, or angels of God, of various gradations and kinds, and in the Living Body of Christ, so we are joined with them in Christ, and therefore we have great spiritual assistance in the evolution and realization of our soul in Christ and God, the True Light.

If we abide in the Threefold Sanctuary in faith and love, our salvation, our enlightenment and liberation, is assured – there is no doubt of about it. Hallelu Yah! Praise the Lord!

Here the Holy Spirit inclines me to silence.

May the Lord bless you on this Holy Day of the Feast of Lady Mirya, the Magdalene, and may you abide in the good company of the Holy Bride!

O Adonai, Lord, we pray, may all living spirits and soul be drawn up in the Great Ascension. Amen.

Yahweh Shalom!
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New Names

#19 Postby Elder Gideon » Fri May 10, 2013 7:38 pm

Shalom Tau Malachi:

The stars of our birth are completely transformed in this way, and, in effect, are transcended, so that, although we remain in this world, truly we are no longer of this world, but we are of the World-That-Is-Coming, the Pleroma of Light (“eighth heaven”).

Here we may say, the “stars of our birth” are false lights, or impure lights, a manifestation of Klippah Nogah; there is, however, a True Star beyond them, our yechidah, our divine spark, and it is this Holy Star that Christ reveals to us and teaches us to follow – this aspect of our soul that God and Godhead indwells, and that is Christ, Anointed of God.


Many thanks and praise to the Mother who reveals such simple and empowering mysteries as these aspects of soul and Creation indwelling and encompassing us!

These are the names of the sons of Israel who came to Egypt with Jacob, each with his household. Exodus 1.1

To everyone who conquers I will give some of the hidden manna, and I will give a white stone, and on the white stone is written a new name that no one knows except the one who receives it. Revelation 2.17

The mystery of these parts of souls, stars of one's birth, and their transcendence is all flickering for me from within the contemplation of a new name: Abram, Sarai, Jacob, and Hosea (later Joshua) in the Old Testament to name a few, while Simon, Saul, and elect souls entering New Jerusalem are New Testament examples. The contexts are all slightly (or vastly) different, but what's in common is that something new comes through, even by way of, the incarnation. The Rabbis of the Zohar often remark on Jacob's name shifting throughout his life back and forth to Israel, indicating the aspect of this mind stream at play. While aspects of this mystery have been established in former writings in this forum, what more be added to this in light of these magnificent details of parts of soul within parts of soul?

Gratefully,

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Heavenly Name & Heavenly Soul & Angels

#20 Postby Tau Malachi » Sun May 12, 2013 9:38 am

Grace and peace to you in Hayyah Yeshua!

If we look into those who receive new names in the Holy Scriptures we will see something very significant, in virtually every case the new name marks a radical shift in the life-path of those receiving them, and more so, the influence of their journey in this world has a powerful affect on many others, and on the world in general. This powerful influence or affect upon others, and connection with others, indicates that the reception of a new name corresponds with neshamah, for as we have said, neshamah is interconnected with all neshamot. As we know, our supernal zelem (image) is associated with neshamah, and the new name that is given corresponds with the realization of something of that zelem; hence, embodiment of who and what our soul is in God, or the Light Continuum (Yahweh).

There are, of course, many righteous and holy ones in the Scriptures who do not outwardly receive new names. Yet, we can share this. As souls begin to realize their holy neshamah, and hayyah and yechidah within their neshamah, and they begin to fulfill the passion, or mission, of their neshamah, enacting the will of God, all receive new names inwardly, secret names that the Spirit of God and the angels call them in communion. Here and there are those who are charged to disclose their spiritual name, but many are not charged to do so, or are only allowed to speak their secret name to a select few, in private; usually to others who may have a more intimate role in the spiritual works and mission they have come to perform.

There is great spiritual power in these heavenly names of souls, and that knowledge and power transcends any single incarnation.

The play between the name of Jacob and Israel is unique in the Holy Torah, and it reflects this mystery of a heavenly name bearing power that transcends any single incarnation. Although Jacob receives a new name, Israel, often he continues to be called Jacob, and therefore carries both names. In the Christian Kabbalah, of course, the reason for this becomes perfectly clear, because as we have learned, the neshamah incarnate as Jacob was destined to become the Messiah, the Anointed, in a future incarnation. Jacob, Israel, was the father of the physical, or material Community of Israel, but Yeshua, Israel, was the conception of the spiritual Community of Israel, those reborn of the Spirit of God, Spirit of the Messiah, who are the true chosen ones, anointed ones, of God Most High (El Elyon).

Here we may share a secret mystery. The full knowledge and power of the Name of Israel, “one who wrestles with God and attains victory,” is manifest through the Holy Cross and in the appearance of the Risen Messiah; this is the one who is Israel, Supernal and Divine. The physical, or material children of Israel were necessary as the vehicle of the First Coming of the Messiah, but as the prophets saw and foretold, with the coming of the Messiah that Holy Light would pass to Gentiles, so that souls would be gathered into the spiritual Community of Israel from among all nations, all peoples. In the Risen Messiah, the Community of Israel is no longer founded upon physical birth, or the flesh, but rather it is founded upon a rebirth in the Spirit, and the embodiment of our heavenly and supernal soul.

A common Name of the Risen Messiah is Hayyah Yeshua, but another is Hayyah Israel, the “Living Israel”; this Holy Name, though, corresponds with the Living Body of the Messiah, and therefore with the Second Coming of the Messiah in Glory.

“The children of Israel, along with Jacob, entered into Egypt.” Israel corresponds with yechidah of neshamah, and Jacob corresponds with yechidah of ruach and nefesh; yechidah of neshamah corresponds with the purpose and mission of neshamah throughout many incarnations, or all incarnations, while yechidah of ruach and nefesh corresponds with the purpose and mission of neshamah in a given incarnation. These two levels of the purpose and mission of neshamah are, of course, completely interconnected, for the greater realization of neshamah occurs through a multiplicity of incarnations.

There is another great mystery taught in this passage, however, for the “sons of Israel, along with Jacob,” indicates that our holy neshamah cannot fulfill her purpose and mission alone, but rather that her purpose and mission is completely interwoven with the purpose and mission of other neshamot, and entire matrix of souls embodying something of their neshamah.

“…entered into Egypt,” this is entering into incarnation, the material world, and it is embodiment, just as entering into the true Holy Land corresponds with the realization of the Great Resurrection and Ascension, the Great Exodus.

Here we may say, until the Risen Messiah appeared no soul had entered into the Holy Land, or experienced the Great Exodus, save for Enoch, Moses and Elijah.

As you might intuit, one’s heavenly name corresponds with the truth of one’s soul in the Holy Land, the World-That-Is-Coming, or the Great Exodus.

Now, if the greater purpose and mission of the holy neshamah cannot be completely fulfilled unless the purpose and mission of many other neshamot are fulfilled, so we know that the labor for the fulfillment of others is integral to our own fulfillment, and we know and understand that the embodiment of our holy neshamah is about much more than our own personal salvation. We have every good reason to labor for the fulfillment and salvation of others, for it is our own fulfillment and salvation, and the very nature of the embodiment of neshamah is this: it is being part of something greater than ourselves; hence, being part of a Spiritual Movement and Community, the spiritual Community of Israel (Living Body).

Here the Holy Spirit would have me share: Our hope is in the Messiah, and is in one another, and in this we may understand the commandment of the Messiah on a deeper level to “love one another.”

As we know, the aim is spiritual community is the generation of a sacred circle composed of all tzaddikim. This is foreshadowed and prophesied in Jacob and the children of Israel entering into Egypt, though at that time the manifestation was partial and imperfect. This transpires, however, with Yeshua and Mirya, the twelve, and those who were with them, they were all holy tzaddikim, and together all became fulfilled, the transmission of Spiritual and Supernal Light becoming embodied and manifest in them, true salvation.

In the Second Coming of Christ in Glory, this naturally is our aim and intention, the formation of circles of all tzaddikim; many who embody something of their holy neshamah together, and who act together with one mind and heart, knit together in the love of Christ, enacting the greater purpose and mission for which they have come, or been sent.

Now, there is something the Holy Spirit would have me say concerning being received and receiving one’s secret name. One cannot abide as an outsider, which is to say klippah, but one must seek to become and insider, and truly be indwelt; hence, one must go within, and live within, and receive one’s anointing, and so be an insider, one who is anointed with the Spirit of God, Ruach Elohim, Ruach Yahweh, Ruach Ha-Messiah. Receiving one’s anointing, so then one must live as the Anointed, which is to say, live as the Holy Tzaddik – this is how a “circle of all tzaddikim” is generated, all through Divine Grace when we surrender and co-labor with Divine Grace, the Spirit of God.

There is a teaching concerning Shaddai, corresponding with the Holy Tzaddik, which it is given for me to share here. Tzavaot, the heavenly hosts or angels, is hidden within and behind Shaddai, and so it is with the Holy Tzaddik, the power of Tzavaot is with them, within and behind them; for enacting the purpose and mission of their neshamah, the will of God for them, this corresponds with the purpose and mission of the angels of God, and “living like the angels,” living within, so the angels walk with them, the powers of the angels moving with, in and through them.

You see, as we enact and fulfill our soul’s purpose and mission, and facilitate the fulfillment of the purpose and mission of other neshamot, so also we are facilitating the fulfillment of the purpose and mission of archangels and angels of God – their fulfillment, or realization, is interwoven with ours as well, for we are joined together as One Living Body in heaven and on earth in the Risen Messiah.

In this, perhaps, you may understand why the angels may call us by our heavenly name when we embody something of our holy neshamah and enact the passion, the mission, of our neshamah in this world.

This is what the Mother Spirit would have me share today.

Happy Mother’s Day – blessings upon all mothers, and let us offer praise and thanks to the Mother of All (Kol) this day!

Shabbat Shalom!
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Shaddai and Tzavaot

#21 Postby Elder Gideon » Sun May 19, 2013 10:23 am

Shabbat Shalom, Tau Malachi:

Here we may share a secret mystery. The full knowledge and power of the Name of Israel, “one who wrestles with God and attains victory,” is manifest through the Holy Cross and in the appearance of the Risen Messiah; this is the one who is Israel, Supernal and Divine. The physical, or material children of Israel were necessary as the vehicle of the First Coming of the Messiah, but as the prophets saw and foretold, with the coming of the Messiah that Holy Light would pass to Gentiles, so that souls would be gathered into the spiritual Community of Israel from among all nations, all peoples. In the Risen Messiah, the Community of Israel is no longer founded upon physical birth, or the flesh, but rather it is founded upon a rebirth in the Spirit, and the embodiment of our heavenly and supernal soul.

A common Name of the Risen Messiah is Hayyah Yeshua, but another is Hayyah Israel, the “Living Israel”; this Holy Name, though, corresponds with the Living Body of the Messiah, and therefore with the Second Coming of the Messiah in Glory.


Many thanks and praise to Asher for revealing these wonders of Asherah. A whole new field of devotion is detailed in my soul's love of the Perfect Master, who truly is victorious Hayyah Israel for ever more.

An insight flashes inside this of the Shema with regards to the three principle parts of soul:

Shema Israel, Adonai Elohenu, Adonai Ahad.

Hear O Israel, the LORD your God, the LORD is one.

Nefesh, Ruach, Neshamah.

Within this, I also intuit and experience an empowering access to these aspects of soul anchored in interior stars: I feel Shema Israel in my navel, Adonai Elohenu in my heart, and Adonai Ahad in my brow. Praise be She for all intimacy.

There is a teaching concerning Shaddai, corresponding with the Holy Tzaddik, which it is given for me to share here. Tzavaot, the heavenly hosts or angels, is hidden within and behind Shaddai, and so it is with the Holy Tzaddik, the power of Tzavaot is with them, within and behind them; for enacting the purpose and mission of their neshamah, the will of God for them, this corresponds with the purpose and mission of the angels of God, and “living like the angels,” living within, so the angels walk with them, the powers of the angels moving with, in and through them.

You see, as we enact and fulfill our soul’s purpose and mission, and facilitate the fulfillment of the purpose and mission of other neshamot, so also we are facilitating the fulfillment of the purpose and mission of archangels and angels of God – their fulfillment, or realization, is interwoven with ours as well, for we are joined together as One Living Body in heaven and on earth in the Risen Messiah.


What's new in my hearing of this relationship you're suggesting between Shaddai and Tzavaot feels similar to the dimensionality of why angels might rush to any physical place where mysteries, teachings, and initiations are transpiring between incarnate human souls. Within this greater context of a Great Tree of Soul, Jacob-Israel is certainly a fulcrum between heaven and earth, unifying and even mending myriad beings-forces in his acts of tikkunim which reach even higher and deeper through Hayyah Israel, the Risen Savior. What deeper detail is transpiring between Shaddai and Tzavaot in regards to these layerings of souls?

Gratefully,

Elder Gideon

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Re: Great Tree of Soul

#22 Postby Tau Malachi » Tue May 21, 2013 1:19 pm

Grace and peace to you in Hayyah Israel!

Jacob had received the blessing of the firstborn from Isaac and he was on a journey seeking a wife, a shekinah consort, and as we know, along the way he had a dream one night at the place he called “Bethel.” In his dream he saw a ladder “set up on the earth, the top of it reaching to heaven; and angels of God were ascending and descending on it.” In his dream the “Lord stood beside him,” the God of his ancestors, and promised him the Holy Land, and the Lord said to Jacob, “…all the families of the earth shall be blessed in you and in your offspring.” When Jacob awoke in the morning he proclaimed, “Surely the Lord was is in this place – and I did not know it!” And he said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”

This is Tzavaot within Shaddai, the angels of God within dream, and the Lord appearing in dream; when our imagination merges with the Imagination of God (Yesod) dreams and visions are woven by the angels, and there is prophecy and revelation (apocalypse), and so we know there is a God, and we know to return to God. Praise God!

Tzavaot within Shaddai, God and the angels speak with us through dreams and visions, and the power to dream, and to see visions, is a godly power in us, a great power, just as is the power of speech; just as the power of speech emanates from the Power of Utterance in God (Da’at), so our power to dream, and see visions, emanates from the Power of Imagination in God (Yesod). We are wise to pay attention to our dreams, and we are wise to interpret all dreams in a positive fashion as the Zohar teaches; and more so, we are wise to learn how to awaken in dream so that we might entertain a conscious communion with God and the angels in dream.

There is much to be said of the Power of Imagination, for joined with the Power of Speaking, it is the manifestation of God’s Creative Power in us; through imagination and speech God has ordained us as co-creators, and in the Messiah God has ordained us as co-redeemers, empowering us to evolve and complete creation.

As we know, speech proper corresponds with nefesh, and ruach corresponds with our intelligence, and our speech must be joined with our intelligence, through which we have knowledge of God (Da’at), for it is in this that we have righteous speech, the full power of speech, and can speak according to the Word and Wisdom of God, knowing God. The power of imagination also corresponds with ruach, and it is through ruach, our spirit or intelligence, that our imagination merges with the imagination of the angels and God; and likewise, it is through ruach that we remember our dreams, and know and understand our dreams, and are able to interpret them correctly, according to the Word and Wisdom of God, the knowledge of God. Then, when we speak our dreams, or our visions, the Power of God is in our speaking, Creative Power, Prophetic Power, Revealing Power – great Manifesting Power.

Consider this. When we pray with full kavvanah-concentration and devekut-cleaving, and we envision, our prayers become very powerful, and things may manifest as we envision them and speak them. In full kavvanah and devekut, in the state of hitbodedut ( deep prayer/meditation) our mind, or intelligence, and imagination merges with the Mind, or Intelligence, and Imagination of God and the angels, and when this happens the power of God and the angels moves with, in and through our prayers; it is as though the Spirit of God and the angels are praying with, in and through us, and become manifest as us in that moment.

This is the manifestation of Tzavaot within Shaddai, and the unification of Shaddai with Adonai, and in such a moment the Lord, Adonai, Holy Shekinah, “stands beside us” and Tzavaot, heavenly hosts, angels, are with us, and what is envisioned and spoken is manifest by the Holy Shekinah (Adonai) and the angels. Praise God!

This is the secret, the very essence, of the wonderworking art, and the power of prophecy and revelation, healing and wonderworking, we encounter in living tzaddikim. Contemplate this, and understand it well!

Now, as we know, every soul has a guardian angel and has guiding angels, and the greater the soul, the more realized the soul, the greater the angelic guardian and guides. Your guardian angel and guiding angels hold a vision for your soul and for your life, one that is given by God and is in God – God’s Envisioning of you and your life; hence, the purpose and mission of your soul, in this life, and throughout all the lives you have lived, are living and will live. This corresponds with the knowledge of your supernal zelem (image) and the desire of your neshamah, which your guardian angel and guiding angels seek to help you remember and embody. When you abide in faith and love, and you live within, and you pray and meditate, so Tzavaot with you, your guardian angel and guiding angels, begin to reveal, or to stir the remembrance of this Vision of God for you, and if you will take up this vision, if you will envision and speaking it – live it, so you will walk with God, and God and the angels will be with you, as God and the angels were with Adonai Yeshua.

When we live in faith and love, and we pray and meditate, and worship God in spirit and truth, doing what is right and good, so we strengthen our guardian angel and guiding angels (Tzavaot), and when we do our dreams will come from God and be woven by our guardian angel and guiding angels, and through luminous dreams and intuitions we will acquire knowledge and understanding of God’s Vision for us, God’s Will for us – our True Desire, True Will. As we strengthen our guardian angel and guiding angels, so God will send other angelic messengers to us, and we will attract other holy angels to us, and we will experience a growing communion with the angels of God, along with the spirits of tzaddikim, or holy and enlightened ones.

This is the manifestation of Tzavaot within Shaddai with each soul that strengthens their guardian angel and guiding angels, and entertains an ascent of consciousness in communion with “saints and angels,” or tzaddikim and maggidim, in the Holy Shekinah, Adonai.

Here we may share an open secret. At the level of nefesh elokit there is the guardianship and guidance of luminous spirits, and at the level of ruach there is the guardianship and guidance of angels – lesser angels, and at the level of neshamah there is the guardianship and guidance of archangels; when the inner aspects of the soul are realized, and there is unification with Christ in God, joined with this there is direct communion with God, the True Light.

Understanding this, we may consider what Adonai Yeshua says to Nathanael: "Very truly, I tell you, you will see heaven open and the angels of God ascending and descending upon the Son of Man [Human One]” (John 1:51). This is the fulfillment of the promise to Jacob, God and the angels not dwelling in the temple, a “house,” or on a sacred mountain, a “holy hill,” but rather God, or Christ and the angels, indwelling the Human Being, the Anointed One, or the Awakened One.

When we are Anointed, and the Christ-Spirit indwells us, the holy angels are no longer set above us, but rather, they are our siblings, and we stand in Christ, the Holy Light, together, and they move with, in and through us, along with the Spirit of God; we become the Dwelling Place, Makom, or Bet-El.

It needs to be said, however, that if a person does not cultivate nefesh elokit, and join their nefesh with their ruach, and does not strengthen their guardian angel and guiding angels, but lives in the state of nefesh behamit – the beast of the field, so there are other spirits and “angels” that enter and that stand in the place of their guardian angel and guiding angels, God Forbid! Thus, unclean and evil spirits of the Other Side enter, angels of the archons and angels of Satan gain influence and power over the soul; hence, a soul becomes the vehicle, or channel, of archonic or demonic forces, the power of the Other Side, God forbid!

You see, the Human Being is created to be Makom, a Dwelling Place, whether for the Spirit of God and angels of God, or spirits of the Other Side; when souls return to God they become Makom, Dwelling Place of God. Through our thoughts and emotions, through our imaginations, through our speech and actions, in each moment of our lives we are linking with and channeling, or embodying, the influence and power of spiritual beings-forces, divine, archonic or demonic.

As you might surmise, if we do not strengthen our guardian angel and guiding angels, instead of our dreams being woven by our Angel, our dreams may be woven by spirits of the Other Side, God forbid!

In this we may remember a teaching of St. Paul to the Ephesians: “Finally, be strong in the Lord and in the strength of his power. Put on the whole armor of God, so that you may be able to stand against the wiles of the devil [and demiurge]. For our struggle is not with enemies of blood and flesh, but against the rulers [archons] against the authorities, against the cosmic powers of this present darkness, against spiritual forces of evil [demons] established in heavenly places. Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. As shoes for your feet put on whatever will make you ready to preach the gospel of peace. With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. Take the helmet of salvation, and the sword of the Spirit, which is the word of God. Pray in the Spirit at all times in every prayer and supplication. To that end, keep alert and always persevere in supplication for all the saints [tzaddikim]” (6:10-18).

Concerning the strengthening of Tzavaot, our guardian angel and guiding angels, we may also consider another beautiful teaching of St. Paul written to the Colossians: “So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died, and your life is hidden with Christ in God. When Christ who is your life is revealed, then you also will be revealed with him in glory” (3:1-4).

Now here we may say, there are dreams and there are visions, there are dreams and there is prophecy and revelation, and more than this there is Gnostic Being, which is to say, direct knowledge of God through the Mind of Christ, or Christ Consciousness. There are various gradations of dream and vision, or dream and prophecy and revelation; hence, there are various gradations of nearness and union with the imagination of God and the angels, and these correspond with the realization of various aspects of the soul.

The outer aspects of ruach correspond with lower gradations of dream, dreams in which there is a significant mixture of falsehood with truth, or the influence of spirits of the Other Side with the influence of angels. The inner aspects of ruach correspond with higher gradations of dreams, dreams with much less falsehood and much greater truth in them, and may venture into vision in dream, and into prophecy and revelation in the hazy mirror. The shift into prophecy and revelation in the clear mirror corresponds with the realization of the outer aspects of neshamah, and the direct knowledge of God through the Mind of Christ corresponds with the realization of neshamah of neshamah, and with the inner aspects of neshamah reaching into hayyah and yechidah.

Here it is given that we can speak a mystery of the Mind of Christ, or Christ Consciousness, and “dream.” As we know, there is dreamless sleep and there is dream, and as the Mind of Christ dawns, so a soul is lucid, awake, in dreamless sleep, and experiences Spacious Radiant Awareness. In this state of Pure Radiant Awareness, whether abiding in dreamless sleep, awake and alert, or arising in dream, awake and alert, there is no difference – the soul is fully awake, aware. When “dreams” arise from this Pure Radiant Awareness, or from the Mind of Christ in union with God, the True Light, they are “dreams” woven, as it were, by the Spirit of Christ, the Spirit of God, not angels, and these are very powerful “dreams,” or “visions” – they are a Pure Utterance and Envisioning of God. This is Eheieh within Shaddai, an envisioning of the Divine I Am, the Divine I Shall Be, and whatever is envisioned becomes manifest in heaven and on earth – something out of nothing, pure emanation!

If we wish to contemplate this, we may meditate upon the appearance of the Risen Christ in this world, and the Ascended Christ in the heavens, for such is the manifestation of the full power of the Imagination of God, the Envisioning of God.

This full and complete Awakening (Anointing), of course, corresponds with the realization of hayyah and yechidah – specifically yechidah, the divine spark within the soul.

As perhaps you might imagine, the realization of yechidah corresponds with Adam Kadmon awakened within “dream” and beyond “dream.”

Here we may remind, as we awaken in Christ we know and understand that all reality, including birth and incarnation, and death and the afterlife, are dream-like, and arise in just the same way as dreams from dreamless sleep. Thus, the power to dream, imagine or envision in us is, very truly, a great power; from it all of the realities of our experience are arising – it’s the power of the Imagination of the Divine Mind, God’s Mind.

Asleep and “dreaming,” bound up in the ignorance, arising from the unconscious or unenlightened mind, this is one thing, but awake and dreaming, arising from conscious awareness or the enlightened mind, this is another matter – it is liberation, true salvation!

Here I must pause, and abide, waiting upon Ruach Elohim, Ruach Yahweh.

O Yahweh Elohim, Shaddai, in the Blessed Name of Yeshua Messiah we pray, may all living spirits and souls receive the Anointing (Messiah) and awaken in full; we pray for the salvation of all sentient beings. Amen.

Shaddai Shalom!
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Re: Great Tree of Soul

#23 Postby Tau Malachi » Sat Jun 15, 2013 10:03 am

Grace and peace to you in Hayyah Yeshua!

At the outset of this discussion we spoke about the Great Partzufim of Atzilut (Emanation) or the Realm of Yichud (Unity), and we explained how they are formed by the constellation of the ten Sefirot within the Sefirot of Atzilut, and we explained how the Olamot of Perud (Separation), Beriyah, Yetzirah and Asiyah, have their root in the Partzufim of Imma, Zer Anpin and Nukva of Atzilut, respectively. Here it is given by the Holy Spirit that we can share something more concerning Holy Partzufim and the Great Tree of Life.

Listen and hear, and understand! There are the five Great Partzufim of Atzilut, or Seven if you count Atik Yomin (Ancient of Days) and Ben (Son); and as we know these are joined with Adam Kadmon, inseparable, the Realm of Yichud. These are the Holy Partzufim of Partzufim within and beyond the Olamot of Perud, and through them Ain Sof (the Infinite) and Adam Kadmon is revealed while also being concealed. In that all of the Holy Sefirot of all of the Olamot contain all ten Sefirot, including those of Beriyah, Yetzirah and Asiyah, there is a manifestation of the Holy Partzufim within every Olam. Thus, we may speak of Atik Yomin, Arik Anpin, Abba, Imma, Ben, Zer Anpin and Nukva-Kallah of Beriyah, Yetzirah and Asiyah; hence, the formation of Partzufim below by the ten Holy Sefirot within the corresponding Sefirot of these Olamot. In this you will understand that there is a grand array of many Holy Partzufim spanning the entire Great Tree of Life and that contemplating the Great Tree of Life, just as we may see secret connections between Sefirot of various Olamot, so we can see secret relationships between various Partzufim of the Olamot.

In this, perhaps, you may also understand that just as we can speak of interior and exterior lights, and direct light and indirect light, corresponding with the Great Partzufim and Sefirot of Yichud, so also we can speak of this with the Partzufim and Sefirot of Perud; all have interior and exterior lights, and all have a manifestation of direct light and indirect light – countless gradations of light, the essence and root of which is Or Ain Sof, the Light of the Infinite.

This is significant in the contemplation of the Great Tree of Souls, and the discussion of the realization of souls, for a number of reasons. First, as we know, in the Christian Kabbalah we speak of great tzaddikim and perfect tzaddikim as the embodiment of Holy Partzufim below, in this world; such as the Virgin Miriam being Imma below, Adonai Yeshua Ben and Zer Anpin below, the Magdalene Nukva-Kallah below, and so on. It is this grand array of many Holy Partzufim through which souls appear who embody the Partzufim, and so become Partzuf, a personification of the Divine. Indeed, for you will realize that the various aspects of our soul reach into various Partzufim, ranging from Asiyah into Atzilut, and beyond into Adam Kadmon. Here we may say that just as the Holy Partzufim interact with one another directly between one another, so also they interact with one another through the various aspects of our soul, for as our soul reaches into various Partzufim, so they become interconnected and interrelate through the realization of our soul – the Holy Partzufim and Sefirot being actualized and realized through the generations of the Human One.

The aspects of nefesh reach into the Partzufim of Asiyah, the aspects of ruach reach into the Partzufim of Yetzirah, the aspects of neshamah reach into the Partzufim of Beriyah, the aspects of hayyah reach into the Partzufim of Atzilut, and the aspects of yechidah reach into Adam Kadmon. As these various aspects of the soul are realized and embodied, so something of the corresponding Partzufim is realized and embodied, and in this way God’s creation is completed, Ratzon Elyon, the Will of the Most High, is fulfilled.

Just as we may say that there are Sefirot within Sefirot within Sefirot, literally countless Sefirot going into the Infinite, so we may say that there are Partzufim within Partzufim within Partzufim, literally countless Partzufim going into the Infinite; just as the Sefirot contain all ten Sefirot within them, so also the Holy Partzufim contain all of the Holy Partzufim within them – there is literally an infinity of Sefirot and Partzufim!

Thus, for example, there is Atik Yomin of Imma, Arik Anpin of Imma, Abba of Imma, and so forth.

Now, the upper, or inner, Partzufim are “clothed,” as it were, in the lower, or outer, Partzufim; consequently, the “body” of a Partzuf is hidden by the Partzuf below it, and so it is said that it can only be known by its “head.” As we know, however, the “head of all” is concealed, and so the Holy Partzufim exist in a great mystery of revelation through concealment. As souls cleave from one Partzuf to another, though, just as from one Sefirah to another, so the Habad of the Holy Partzufim is acquired.

As perhaps you might imagine, there is the manifestation of the Holy Partzufim in Mercy, Judgment and Compassion, which is to say peaceful, wrathful and blissful, all according to the state of the soul, or consciousness, encountering them.

Elohi, “my God,” Elohenu, “your God,” Eloah, “our God,” this corresponds with the knowledge of God (Da’at) through the Holy Sefirot and Partzufim; all that is revealed and realized, and so embodied.

This is what the Holy Spirit would have me share today. Amen.

Yahweh Shalom!
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Re: Great Tree of Soul

#24 Postby staroath » Sat Sep 07, 2013 10:12 am

Shalom Tau Malachi,

Recent contemplations have been arising involving thoughts of "Diamond Being" and "Jeweled Body" and the possible interrelationships and connections that may be revealed thru this study.

Perhaps more can be drawn out here about these beautiful terms in our lineage? My provisional understanding is that when we say Diamond Being this speaks of an inner mystery and Jeweled Body has mysteries concerning the outer expression of this Diamond Being.

Perhaps deeper revelations may come if we look at these nearly unspeakable concepts if illuminated by the lights from the Great Tree of Soul?

Perhaps a more fruitful discussion may take place in another place on the forum?

Most gratefully,
Star

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Re: Great Tree of Soul

#25 Postby Tau Malachi » Sat Sep 07, 2013 1:02 pm

Greetings and blessings in the Holy Light of the Messiah!

As we know, Adam Kadmon is like a “soul” and the Sefirot of Atzilut are like a “body,” the Body of Adam Kadmon; in this, perhaps, you may understand that in the Holy Kabbalah, Adam Kadmon corresponds with Diamond Being, and Atzilut corresponds with the Jeweled Body, the radiant display of Diamond Being in the Supernal Abode.

Something of Adam Kadmon is embodied in the Messiah, and the Soul of the Messiah emanates from Atik Yomin; the Body of the Risen Messiah is composed of the ruhaniyot and shefa of the Sefirot of Atzilut, and therefore the Risen Messiah corresponds with Diamond Being, the Body of the Risen Messiah being the Jeweled Body.

The root essence of every soul is drawn from the Body of Adam Kadmon, the divine spark, yechidah, corresponding with something of Adam Kadmon in us; thus, in our essence and nature, we are also Diamond Being, and when this is realized, there is the generation of the Jeweled Body of Pure Glory and Emanation.

Diamond Being is another term in our Christian Kabbalah for the Body of Truth, and the Jeweled Body is another term for the Body of Glory; hence, the subtle body of consciousness generated in the experience of Supernal Realization.

Diamond Being indicates the bornless and immortal nature of our soul, the indestructible nature, and in that this essence and nature of our bornless being is the Clear Light, from which the rainbow rays of the elements of consciousness arise in their innate purity, the term “diamond” is used to indicate this truth of our Divine and Supernal Being – Primordial Enlightenment.

Diamond Being, our bornless being, has an infinite capacity of self-generation, and therefore can generate infinite glories and emanations, in the Supernal Abode, and in the heavens and worlds of creation; this corresponds with the Jeweled Body, the image of a cut jewel with many facets indicating the countless emanations in glory and manifestation, all of which exist in a Sacred Unity, and are emanations of one and the same Supernal Being, or Enlightened Being.

Here we may say though, indeed, there are countless holy and enlightened ones, in the Body of Truth, or Diamond Being, they abide in Sacred Unity, or a singularity such that mental consciousness cannot conceive. Essentially, the fullness of the Light-presence and Light-power of all the holy and enlightened ones is present wherever, and whenever, a holy and enlightened one appears, not only the Light-presence and Light-power of those enlightened in the present is in that place, but those enlightened in the past and future as well; hence, the Pleroma of Light of the Risen Messiah is in that place, whether in heaven or on earth.

This is the truth of Diamond Being arising in Jeweled Body; the Jeweled Body, though, refers to the Body of Glory on all levels, astral, spiritual and supernal, and to the energetic dimension within and behind the Body of Emanation.

In terms of the five aspects of the soul, the Body of Truth corresponds with yechidah, the Body of Glory corresponds with hayyah and neshamah, and the Body of Emanation corresponds with ruach and nefesh; hence, the Threefold Body corresponds with the full and pure emanation of the soul from the Light Continuum in Supernal Realization.

There are naturally various gradations of Supernal Realization, the peak of which, in this world, we encounter in Yeshua Messiah, and in a number of other Perfect Tzaddikim that have appeared over the ages; those generating the Rainbow Body Attainment, the complete translation of the substance of matter composing their bodies into pure spirit, energy or light – hence, full Divine Rapture.

May the Rainbow Glory (Qeshet Kavod) shine brightly in our midst, and may the Holy Light of the True Cross shine into all directions of endless space – may all beings be blessed and be happy! Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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