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).
“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.
Ecclesia Pistis Sophia