Lotanic mantra

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David1

Lotanic mantra

#1 Postby David1 » Mon May 06, 2013 3:58 am

Esteemed Elder Brother - Grace be unto you.

I have just read a reference to, what is purported to be, a Kabbalistic mantra. It is from the last part of verse 22 in Genesis, chapter 36: "...and Lotan's sister was Timna."

The author says that "a Midrashic tradition claimed that constant repetition of it in Hebrew brought transcendental bliss."

I find myself pondering that, sometimes, the symbolism of 'brother and sister' is a metaphor for the dual aspects of heavenly beings. And sometimes for the solar and lunar channels in an individual.

In your view, is this phrase esoterically meaningful, or a 'blind'?

May the Kadosh Amet enlighten us all

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Looking into Lotan and Timna...

#2 Postby Tau Malachi » Mon May 06, 2013 10:14 am

Greetings and blessings in the Holy Light of Yeshua Messiah!

It is true that every word, every phrase, in Torah from the original Hebrew has deep esoteric meaning and has spiritual power, corresponding with the Hebrew letters composing it. In the Holy Kabbalah it is taught that the Torah is composed entirely of Names of God, and more, that the entire Torah is a Grand Name of God. Thus, even the most insignificant phrase holds deep mysteries and spiritual power, powers of the angels and God. I cannot say that I recall hearing or reading the Midrash that has been referenced, though; perhaps it is an obscure oral midrash from a Jewish lineage of the Kabbalah. If I look into the Hebrew letters composing this phrase I can see how something like this might be drawn from it, especially considering the spelling of the name Lotan, Lamed-Vau-Tet-Nun.

Put simply, Lamed has a correspondence with an evolutionary impulse in creation, an evolutionary force in us, and has a correspondence with sparks, or power, uplifted, as in ascension; often in teachings given on Lamed there is a discussion of uplifted consciousness, or state of higher, or more expanded consciousness. Vau has a correspondence with unification, and as we know, has a strong correspondence with Tiferet (or the Six), “Transcendental Influx Consciousness,” and with the Messiah, the Anointed of God. Tet, of course, has a correspondence with the serpent power, and Nun has a correspondence with cessation, and with the unification of nefesh and neshamah through ruach, for Nun is spelt Nun-Vau-Nun, indicating these three aspects of the soul. Thus, in the name Lotan there is a suggestion of the serpent power uplifted and brought into cessation or repose, and this is a cause of great peace and joy, or great bliss; and it is also the cause of the experience of Mochin Gadlut (“Big Mind”), whether at the level of cosmic consciousness or Supernal Consciousness.

If we look into the name of Timna, it is spelt Tau-Mem-Nun-Ayn, and this may be taken to point at the experience of Mochin Gadlut. Tau corresponds with completion, fruition, and as we know corresponds with the Holy Cross, or “Place of the Crossing” (crown star). Mem corresponds with water, the substance of consciousness, and it corresponds with “rebirth from above.” Nun, as said, has a correspondence with cessation, liberation, and the realization of our heavenly and supernal soul, neshamah. Then there is Ayn, the “eye,” which implies seeing, hearing and knowing in the Spirit, an experience of enlightenment, which is knowledge of God; in the experience of Mochin Gadlut as cosmic consciousness there is Da’at of Elohim, but in Supernal Consciousness there is Da’at of Yahweh Elohim, and a reaching into Da’at of Eheieh and El Elyon. This would, indeed, bring pure delight and a thunderous intelligence, or illumination.

One is reminded in this of a simple teaching of Adonai Yeshua, “Let your eye be single and your whole body will be filled with light.”

Looking into this, one can see how such an oral midrash may exist concerning this phrase from the Holy Torah.

There are many mysteries taught in the Kabbalah concerning “brother” and “sister,” just as there are concerning “husband” and “wife” and “handmaiden.” The Zohar has much to say of this at various points, but especially in the discussion of Abram introducing his wife as his “sister” at times, as well as the esoteric meaning of two prophets who were brother and sister, Moses and Miriam. Concerning Abram and Sarai, the passage brought up is, “…say of Wisdom [Hokmah] she is my sister.” If we look at the teachings in the Zohar about this, interestingly enough they can be related to this phrase concerning Lotan and Timna, for the name Timna does have an implication of Wisdom, and Lotan the Path to Wisdom.

Significantly, in teachings of the Holy Kabbalah concerning mysteries of the arayot, or “sexual mysticism,” there are two paths taught, akin to what one finds in Tantric Schools of the East, which have the “left hand path” and “right hand path.” Thus, there is the “path of husband and wife,” in which the physical, or the actual sexual dimension is included, and there is the “path of brother and sister,” in which it is not included, but rather the consorts engage a completely psychic and spiritual exchange and union. If we look into this phrase in Hebrew there is much to indicate the path of brother and sister in the mysteries of the arayot. In this we may also see how a mekubal might have teachings concerning the generation of “bliss” in connection with this phrase from the Torah.

In the tradition, of course, mysteries of the arayot are not taught in public, but rather tzaddikim will only speak them when “two are present, in private.” The only open teaching I’ve encountered on the mysteries of the arayot is one given by Rabbi Aryeh Kaplan in his book, “Jewish Meditation.” It is a thickly veiled teaching, as might be expected, but he does give certain keys for those who have been received, or initiated, and who have knowledge of the Kabbalah.

We can, however, share this concerning mysteries of the arayot: the two paths together correspond with the Great Name of God. The path of husband and wife corresponds with Yod and He, and the path of brother and sister with Vau and He final; in the Blessed Name, though, and the Christian Kabbalah, understanding the Path of the Great Resurrection and Ascension, these attributes become reversed in the teachings of the arayot, for the orientation is the Great Exodus. This is foreshadowed in the Book of Exodus with Moses and Miriam, who enacted the path of sister and brother, for the wife of Moses was not a proper shekinah consort from the Community of Israel.

Yahweh Shalom!
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Re: Lotanic mantra

#3 Postby Mark Daniel » Fri Nov 04, 2016 3:47 am

Good morning brothers and sisters!

While wandering around past posts I found myself captured by this mystery.

The Hebrew letters of the mantra are as follows:

Vav-Aleph-Chet-Vav-Tet-Lammed-Vav-Tet-Nun-Tau-Mem-Nun-Aleph

The translation being:

And (Vav) Sister (Aleph-Chet-Vav-Tet) Lotan (Lammed-Vav-Tet-Nun) Timna (Tau-Mem-Nun-Aleph).

What grabbed my attention were the names. Both Lotan and Timna have their roots in verbs that denote division: Lotan meaning to veil or to cover; Timna meaning to withhold, restrain or deny.

According to Genesis Timna is the wife of Esau’s son Eliphaz, and the mother to Esau’s grandson Amalek. I’ve read elsewhere on the boards that Amalek is associated with doubt - the klippot of the yesodot of spirit.

All together I read in this extremely simple line a sort of perfect storm: the veils of ignorance, closely related to our deluded experience of lack (or of being denied something essential), and the doubt that arises from them.

So why would this mantra be a key to ‘transcendental love’?

While the names in the line seem to refer to restrictive forces I see two aspects of the mantra that are profoundly liberative.

First, the mantra begins with the letter Vav (here denoting the word 'and')! Vav as a nail or hook symbolizes unity. Vav as the number six becomes Zer Anpin (Tiferet and His companions), the macrocosmic partzuf of Son, and so also a reference to Yeshua Messiah the great healer and unifier of the world!

The root of Lotan (Lammed-Vav-Tet) in fact only shows up one time in the bible as a verb in Isaiah (25:7-8). In this passage we see a clear reference to the coming Messiah as the one who will destroy the veils (LUT), and with it the illusion of death:

On this mountain he will destroy
    the shroud that enfolds all peoples,
the sheet that covers all nations;
    he will swallow up death forever.
The Sovereign Lord will wipe away the tears
    from all faces;
he will remove his people’s disgrace
    from all the earth.
The Lord has spoken.

Second, the mantra is composed of thirteen letters. Thirteen being the gematria of ‘love’ (ahava), ‘care’ (de’aga) and ‘one’ (achad). And so while the names (the content) refer to forces of division and separation, the numerical manifestation of the mantra (the vehicle) directs our attention to unity and love. And with the first letter being Vav I cannot help but see another reference to Adonai Yeshua (Vav) at the head of twelve others, whose collective work is the tikkunim or reunification of the divided world.

Would I also be right to think that thirteen might refer to the ability to rise above the twelve zodiac signs, and so above judgement and the law of karma that perpetuate our experience of division. Once again this position is one of perceiving the unity behind the apparent division. Or in other words, perceiving the love and light of God behind and within the apparent judgement and restriction.

From this perspective I hear this mantra as one of affirming the great and miraculous unifying love of the Son, whose power and grace is to overcome the threefold division of ignorance, lack and doubt!

Surely a deep recognition of these facts would generate a profound experience of ‘transcendental love’: a gnosis of the love that transcends, and so liberates, all apparent division!


Thank you brother David and Tau Malachi for opening this inquiry that has brought much joy to my practice of late.

May the Light of Hayyah Yeshua dissolve all apparent division!


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Re: Lotanic mantra

#4 Postby Tau Malachi » Sat Nov 05, 2016 10:01 am

Grace and peace to you from Messiah Yeshua, Adonai!

The Holy Spirit is with you dear brother, for the deeper secrets of this sacred chant have been given to you, secret mysteries being revealed to you, and such insights can only come from the Spirit of God. Praise God! Responding to the original question it was not given to me to speak of these secret mysteries, but because you have inquired and already have insight, knowledge, it is given that I may share something more concerning this sacred chant and how it has been said by some Mekubalim to invoke transcendental joy, or “bliss.”

There are some secret mysteries of the Holy Kabbalah that can only be shared with an initiate, and one who knows already; may the Spirit of God move with us as we speak of hidden things! Amen.

First, understand the key is in the simple meaning of these names, “to veil” and “to restrain.” This, in essence, corresponds with the twofold meaning of tzimtzum, concealment and restriction. As is known, at the outset of creation the Infinite One conceals and restricts the Infinite Light creating, as it were, an empty space within which creation can come into being, something finite from something infinite. Often in teachings of the Kabbalah it is said “God withdraws into Godself,” but that phrase is something of a “blind,” and is misleading, for as is known among initiates, the Infinite One does not change in the act of creation, and the Infinite One - the presence of the Infinite, is not withdrawn; as the Holy Scriptures teach us, the presence of the Infinite and Eternal pervades the entirety of creation. Thus, what is restricted and concealed to create that “empty space” is the Light of the Infinite, while the most subtle and sublime presence of the Infinite, the Eternal, though concealed, remains within it and surrounding it unrestricted.

Understanding this, the secret mystery of tzimtzum is implied by the names of Lotan and Timna.

Now, as we know, through the process of tzimtzum, the process of restricting and concealing the Infinite Light there is the creation of darkness, the generation of evil - the klippot, husks of impurity, darkness; when the Holy Vessels are generated and there are influxes of the Infinite Light, the primitive vessels are overwhelmed, some are preserved (the Supernals), while others shatter (the Six) and one is fractured (Malkut). Thus, along with the secret mystery of tzimtzum, the mystery of the generation of the klippot is also present in this passage, understanding that Timna is the “mother of Amalek,” who in fact corresponds with the darkest and most evil of the klippot, so much so that the following is written concerning Amalek in Exodus 17:14-16 after the defeat of his forces by the children of Israel through God’s power:

“Then Yahweh said to Moses, ‘Write this as a reminder in a book and recite it in the hearing of Joshua: I will utterly blot out the remembrance of Amalek from under heaven.’ And Moses built and altar and called it, Yahweh is my banner. He said, ‘ A hand upon the banner of Yahweh! Yahweh will have war with Amalek from generation to generation.’”

Just as the name Lotan brings us to the passage from Isaiah that you have quoted, so the name Timna brings us to this passage in Exodus, and needless to say the two passages are intimately connected on an esoteric level. Remember, according to Christian Mekubalim, Joshua was an incarnation of the soul destined to be the Messiah, the Savior who will ultimately “blot out the remembrance of Amalek from under heaven”; hence, “recite it in the hearing of Joshua.”

Understand, Timna, and “mother of Amalek,” “mother of Edom,” and so on, just as “whore of Babylon,” are all cognomens of the klippah of Malkut - Malkut within various Sefirot, the klippah of Shekinah; the klippah of Malkut, Shekinah, becomes manifest when the Six (Vau) are not properly unified with Malkut and therefore the influxes of the Upper Sefirot feed the Other Side, the dominion of the klippot, giving birth to klippot, husks of impurity and darkness, archonic and demonic forces, heaven forbid! Amalek corresponds with the demonic, great evil that seeks the destruction of the righteous, the chosen ones, spiritual humanity, the sons and daughters of God, the True Light; as such Timna, the “mother of Amalek,” represents the corresponding klippah of the Malkut, Shekinah, birthing such great wickedness, great evil.

Lotan corresponds with the great concealment of the Holy Light in Asiyah, and Timna the generation of great darkness, great evil, on account of it; “brother and sister” indeed, coming from the same stock, God help us!

“…and Lotan’s sister was Timna.” The keys here are the power of “and” (Vau) - the Six, the Messiah, and “was,” which can be read as past-tense, implying cessation; hence, as a sacred chant, understanding the esoteric implications of the verse, when taken up with conscious intention, with the intonement of “and” (Vau) the Six are unified with Malkut, bringing the klippah of Malkut into cessation. Given Timna was the “mother of Amalek,” this would be the divine action “I will utterly blot out the remembrance of Amalek from under heaven”; hence, as though Amalek was never born!

On an esoteric level this is the spiritual power in this verse, this sacred chant, when it is taken up by initiates who have understanding; and the masters of the tradition have taught that the thirteen letters compose this phrase are kavvanot for the chant and reveal spiritual powers - powers of the Living Word, invoked for this divine action. Also it has been taught that these holy letters correspond with the purification of klippot associated with the Twelve Tribes, or the Wheel of Mazlot (the signs of the zodiac), concluding with a hint concerning the revelation of the Risen and Ascended Messiah, the Human Being of Light; hence, the sealing of inroads through which “Amalek” and other forces of the klippot are able to enter and assault the souls of the faithful and chosen ones. Thus, there is guardianship of the faithful and chosen, or the spiritual elect, in this sacred chant.

“Yahweh will have war with Amalek from generation to generation,” this holds a twofold meaning. First, this indicates that tzaddikim and the warriors of heaven labor to diminish the influence and power of the klippot and spirit of the Other Side, and specifically Amalek, in each generation, and likewise this speaks of great tzaddikim in every generation who have the spiritual gift to see evil and exorcise unclean and evil spirits, including great demons; hence, tzaddikim who bear the spiritual power of the warriors of heaven. The ultimate fulfillment of the prophecy, however, “I will utterly blot out the remembrance of Amalek from under heaven,” is not fulfilled until the coming of the Messiah in the End-Of-Days. Understanding this, this sacred chant “And Lotan’s sister was timna” cites the necessity of the coming of the Messiah - the Redeemer, through whom sin and death, and all evil, is brought into cessation, and true salvation is made manifest; and we may say that this sacred chant invokes glimpses of the Messiah in the End-Of-Days (Apocalypse), the experience of which is “transcendental joy,” or bliss for the righteous ones, the faithful and chosen.

There is something more, however, in this sacred chant. As we know, some great tzaddikim have the spiritual power to “erase sins etched in bone,” rearranging the letters engraved, as it were, to transform sin into righteousness. If understood it is said that something of this spiritual power is in this sacred chant, so that tzaddikim in the Messiah might take it up, reach into the past, into the origin of sin, and “blot out sin” so that it is as though it never occurred, never existed. This, of course, assumes the realization of the Wisdom of Ain, and the truth that sin and death have never substantially self-existed.

Now, at the outset we spoke of the secret mystery of tzimtzum, the restriction and concealment of the Infinite Light (Ain Sof Or) and the most subtle and sublime presence of the Infinite and Eternal pervading the “empty space,” though indeed being hidden, concealed; as we know the Infinite Light then emanates into the “womb of creation” in countless gradations, in greater and greater restriction and concealment until Asiyah comes into being, the material universe and worlds, the greatest concealment and restriction of the Infinite Light, and greatest concealment of the presence of the Infinite and Eternal. Understand, in the presence of the Infinite and Eternal, and the fullness of the Infinite Light, all is as nothing, and in truth, there is nothing that exists apart from the Infinite One and the Light of the Infinite. If one recognizes and realizes this there is the experience of the cessation of all evil, and transcendental joy, immeasurable bliss - the Great Exodus, Great Liberation! Hallelu Yah! Praise the Lord!

Consider this, “And Lotan’s sister was timna,” but in truth there is no “other” (acher), the other has never substantially self-existed; hence, everything after "and" is unreal, illusory! Thank God!

In closing I can share that it is ironic that the one who initially inquired about this verse as a sacred chant later assumed the energy of Amalek to our Gnostic Community; at the time this passages was brought up I was not inclined in the Spirit to speak of these secret mysteries, but today the Spirit has inclined me to speak and write of them through you, and so it has been done and a seal on the discussion has been established, uplifting and completing it, veils being removed.

Praise God Most High who delivers our enemies into our hands, the Almighty who casts down the wicked and exalts the righteous! May many receive their salvation this day, Yeshua! Amen.

Shalom Aleichem!
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Re: Lotanic mantra

#5 Postby Tau Malachi » Sun Nov 06, 2016 9:32 am

Grace and peace to you in Hayyah Yeshua!

There is something more that may be said concerning mysteries associated with this sacred chant.

If you consider the meanings of the names Lotan and Timna, “to veil” and “to restrain,” and understand that these actions correspond with Gevurah-Severity, then you will understand that Timna, the “mother of Amalek,” corresponds with the klippah of Malkut of Gevurah. According to masters of the tradition Amalek represent a vehicle, channel, of Samael; hence, the greatest darkness, greatest evil. Thus, this is Gevurah of Beriyah, the klippah of Malkut of Gevurah in Beriyah, for archangels and arch demons are associated with Beriyah, the Sefirot and klippot, respectively.

Understanding this, you will understand that this is a sacred chant tzaddikim might employ when seeking to drive into the root of evil, or to dispel a great force of evil moving in the world.

Concerning this sacred chant, while sharing mysteries about this verse and the verse taken up as a sacred chant, this is not a spiritual practice I’m advocating for many initiates, and truly for most it would be a sore distraction from more skillful ways and better spiritual works. There are, in fact, many different ways the very same divine actions can be accomplished, and I’d dare say better ways. As an example, among the 144 Names of God there are a number of Holy Names through which the same divine actions can be accomplished and they would be far more effective for most initiates. As another example, similar divine actions can also be accomplished through the practice of Union with Kali Imma and Kali Shemesh, and in that unification there is the fullness of “transcendental joy” - such is the joy, the bliss, of Kali Imma and Kali Shemesh.

Sharing the teachings given, though, does give insight into how the entire Torah is a Great Name of the Infinite and Eternal, and how seemingly insignificant passages may convey great esoteric wisdom and spiritual power, and that is my motive for sharing what I’v shared.

May the warriors of heaven bring deliverance to those in need, may the Spirit of God uplift many in the resurrection and ascension this day! Amen.

Shabbat Shalom!
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Re: Lotanic mantra

#6 Postby Tau Malachi » Thu Nov 10, 2016 4:15 pm

Grace and peace to you from Messiah Yeshua!

I’m inclined to share a practice that’s drawn from the story of the battle of the children of Israel with Amalek in Exodus 17, one that is revealed there to initiates who have understanding; it is a way of invocation when one finds oneself confronted with an appearance of great darkness, great evil, or when one sees a movement of powerful forces of the Other Side among the people in ones land or the world.

“Moses said to Joshua, ‘Choose some men for us and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God [Elohim] in my hand’” (Exodus 17:9).

The prayer and invocation is as follows:

When an anointed tzaddik or initiate wishes to invoke the angel of the Holy Shekinah as the “Man of War,” seeking to overthrow powerful demonic forces, first they will call upon the Holy Name of El Elyon, remembering the blessing of Melchizedek upon Abram and Sarai following the battle with the Kings of Edom, and they will call upon the Holy Name of Yahweh Elohim Shaddai, remembering the Lamb of God victorious in the End of Days, and in the Blessed Name of the Lamb of God, Yeshua Messiah, they will invoke the warriors of heaven, Michael and his hosts, and Kamael and his hosts. This corresponds with Joshua going out with men to fight with Amalek.

Then the tzaddik or initiate will pray and proclaim the cause of the invocation, speaking the rebuke of the darkness, the evil, the forces of the Other Side, to be overcome and shattered, and as they pray and proclaim the cause of the invocation, the movement in the Holy Shekinah, they will uplift the serpent power to the brow, focusing the full force of the serpent power there, and they will take up the prophecy as a sacred chant, “I will utterly blot out the remembrance of of Amalek from under heaven.” The uplifting of the serpent power to the brow corresponds with the prophet standing on the hill with the staff of God in hand.

When this cycle of the movement is complete the tzaddik or initiate will chant, “Yahweh is my banner,” and then will chant, “A hand upon the banner of Yahweh, Yahweh will war with Amalek from generation to generation,” holding the conscious intention of sending the angel of the Shekinah with the warriors of heaven into battle, setting the Holy Shekinah into motion in Judgment (Gevurah/Din).

In conclusion the tzaddik or initiate will pray for the tikkune of the world and for the restoration of life and light, righteousness and truth, peace and joy, the Great Beauty of Yahweh; hence, the manifestation of the kingdom of heaven on earth, and they will seal their prayers proclaiming, “Amen and amen!”

This is an invocation well known to initiates of the tradition, one commonly taught to our Templars and exorcists.

If an initiate feels called to a theurgic invocation to diminish the influence and power of klippot, and to “shatter the heads of the Kings of Edom,” this is a good invocation to take up, but taking it up initiates must remember that the force of such invocations is directed against spiritual forces, not blood and flesh, just as St. Paul teaches in Ephesians 6:12.

This is the prayer/invocation the Spirit inclined me to share this afternoon.

May the spirit of the Other Side be overcome and brought into cessation; may the righteous be victorious in the Lord (Yahweh, Yeshua)! Amen.

Shalom Aleichem!
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Pronouncing the LORD's Victory

#7 Postby Elder Gideon » Thu Nov 10, 2016 11:51 pm

Shalom Tau Malachi!

I'm so grateful for your grounding this moment from Exodus into an application we may take up in this or any time we're seeing an incursion of dark and hostile forces. It seems to synthesize Rites I and II of Divine Guardianship in the Order of St. Michael, and goes further. Praise be She: a Man of War.

Reading of these verses from the end of Exodus 17 inclined me to research them further. I was most intrigued by a discrepancy between several English translations of verse 16, where kes is uncertain. The Jewish Publication Society (JPS) reverts to throne, upping the ante of this intense curse against Amalek. I offer a closer pronunciation for ceremonial use for those inspired by your luminous practice. The ch sound is either a Het or soft Kaf, guttural, as in chutzpah.


“I will utterly blot out the remembrance of Amalek from under heaven.”
כִּֽי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָֽיִם
Ki-machoh em'cha et-zecher Amalek mitachat hashamaim

“Yahweh is my banner.”
יְהוָה נִסִּֽי
Yahweh nisi


JPS: "'Hand upon the throne of the LORD!' The LORD will be at war with Amelek throughout all ages."
כִּֽי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּֽעֲמָלֵק מִדֹּר דֹּֽר
Ki-yad ayl-kes Yah! Milchama la Yahweh ba-Amalek midor dor.


I praise God for an insight into Yahweh is my banner : As the meaning of nes—a pole—is something high and visible from a great distance in battle, I now hear the First Root: "Remember your transcendence." This same word for pole is that on which Moses is instructed to raise a bronze serpent (Numbers 21:8). From St. John 3:14, Yeshua mysteriously likens himself to this same serpent raised on a poll: I'm now hearing YHVH is my banner as Christ on the Cross.

The Second Root, "Set your mind on things above, where Christ is seated," overlaps with the First Root, for the Second Root implies the Resurrection, Ascension, and Enthronement of Adonai Yeshua Messiah. Apostles describe Christ's final victory as his being seated at the right hand of the Father. Where Christ is seated is the throne, the kes, of the Lamb of God: Hand upon the throne of the LORD!

This to me is an exquisite image of the Lamb of the Apocalypse, at war with Amalek. Our victory is in the Presence of the Risen Savior who says, But take courage; I have conquered the world! (John 16:33). This is the Third Root, admonishing me to remember always: "God is with you."


May the light and fire of the Most High accomplish all victory through Adonai Yeshua Messiah.

Amen and amen!

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Re: Lotanic mantra

#8 Postby Tau Malachi » Fri Nov 11, 2016 3:05 pm

Shalom Gideon!

You have shared wonderful insights my brother, ones that extend the contemplation of the passage and practice very well, and thank you for sharing the Hebrew to empower the chants of companions. They complete the instructions for the prayer-invocation very well.

May the Holy One bless you and keep you! Amen.
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Re: Lotanic mantra

#9 Postby Mark Daniel » Sat Nov 26, 2016 9:50 am

Thank you deeply Tau Malachi and Elder Gideon.

Praise God for the deeper unfolding of this wisdom. And I pray we might go a little further together.

The numerical value of the proposed mantra is 616. This means it shares a gematria with both the name ‘Jethro’ (the father-in-law of Moses) and the term ‘Ha Torah’. There is a rich and complex relationship between Jethro and the reception of Torah, for instance the seventeenth parashah (Exodus 18:1-20:23) which is attributed to Jethro is also the portion of Torah in which Jethro converts (is in fact the first convert) and the Laws and Torah are received by Moses.

And so once again while the content of the mantra is klippotic, the structure or fabric of the line points to a greater revelation of God.

I begin to see why we might direct our attention to the defeat of Amalek as way of working with the Spirit of the mantra above. The battle with Amalek is drawn from the portion of Torah which immediately precedes the portion attributed to Jethro, and so quite literally the defeat of Amalek opens the way for Jethro’s conversion and the reception of Ha Torah.

As Tau has recently written:

“In some way the battle with Amalek was integral to the revelation at Mount Sinai, a great klippah that needed to be overcome for the children of Israel to receive Divine Revelation”.

And Rabbi Bornsztain has proposed that the defeat of Amalek is one possible reason Jethro comes to “hear” the Truth, as it is written:

“Jethro, the priest of Midian, Moses’ father-in-law, heard of all that Elohim had done for Moses and for his people Israel, how YHVH had brought Israel out of Egypt” (Exodus 18:1).

Is there a teaching here about how to invest our efforts: rather than attempting to diminish the veils that produce ignorance directly (if such a thing can done), we direct our energy to confronting and working with the doubt and ignorance that emerge from those restrictions? In my experience it is often the struggle with various forms of ignorance that opens the way for deeper spiritual growth. This seems to link nicely back into our ongoing discussion about the necessity of purifying the Yesodot.

Finally, and I hope this is not one too many complexities for a single post, but the connection of Jethro to our discussion provides a wonderful opportunity to open our conversation up more directly to the Melchizedek teachings. In our tradition Jethro is considered a priest of Melchizedek, as Tau has written:

“There is also Jethro, the father-in-law of Moses, who is said to be a priest after the Order of Melchizedek and the tzaddik of the lawgiver, the one who completes the initiation of Moses into the Primordial Tradition, or knowledge of the One”.

This reminds me of the first Vav of the mantra - the ‘and’ (the Son) after which everything is an illusion! Isn’t someone called a priest of Melchizedek because they are free of the illusion of separation alluded to in the mantra? Praise the revelation of the Living Christ that brings a remembrance of the Holy One (Ached)!

While I’m sure it is a rich and complex relationship I wonder if anything more burns bright about the relationship between Amalek as a force of doubt and Jethro’s conversion and awakening as a priest of Melchizedek?

With the deepest love, and most sincere hope and faith!

Be well brothers and sisters.


Mark Daniel-

Tau Malachi
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Re: Lotanic mantra

#10 Postby Tau Malachi » Mon Nov 28, 2016 9:17 am

Grace and peace to you in Adonai Messiah!

There are two other significant correspondences with 616, Yom, “day,” and Atik Yomin, “Ancient of Days.”

Atik Yomin corresponds with the inmost Partzuf of the Sefirot of Atzilut, the inmost interiors of Keter-Crown; hence, the ten Sefirot within Keter of Keter of Atzilut, the array of which is called Atik Yomin, the “Ancient of Days.” According to the vision of Atik Yomin recounted by the prophet Daniel the soul of the Messiah emanates from Atik Yomin, and therefore 616 is connected with the coming of the Messiah, or the “place” from which the Messiah emanates to appear in the heavens and on earth for the salvation of spirits and souls, and for the tikkune of creation and the World of the Holy Sefirot.

Atik Yomin and Ha-Torah (“The Torah”) sharing the same numerical value indicates an esoteric understanding of Ha-Torah; hence, the entirety of the Holy Torah, Written and Oral Torah, as well as Kedumah Torah and Kelulah Torah - the “primordial Torah” and “yet to be revealed Torah, respectively. Kedumah Torah corresponds with the inmost secret teachings of the Order of Melchizedek, the Habad of primordial enlightenment, and Kelulah Torah corresponds with the Torah of the Messiah - the Gospel of Truth, and with the Habad of Atzilut, or supernal enlightenment. These two aspects of the Holy Torah, of course, are completely interconnected, and are inseparable from one another; the enlightenment of Messiah-Melchizedek is supernal and primordial, it is the realization of Supernal Consciousness arising from the recognition and realization of the Primordial Foundation or Primordial Ground - the “Great Natural Perfection.”

Yom, we may say, alludes to the “Day of the Lord,” corresponding with the fruition of enlightenment, the Great Ascension, the Great Liberation - the True Exodus.

When Adonai Yeshua says to his disciples, “Be perfect as your Father in heaven is perfect,” among Christian Mekubalim this is understood as an instruction to seek the recognition and realization of the Great Natural Perfection, our bornless nature - our inmost essence and nature as emanations of the Infinite and Eternal One.

Now here consider this. Melchizedek appears to Abram and Sarai following the battle with the Kings of Edom and he initiates them, and in a similar fashion Jethro “converts” following the exodus from Egypt and the battle with Amalek. Remember, Jethro was a “priest of Midian,” a pagan tradition, but he departed from his people and tradition because he experienced a greater spiritual realization and he recognized the wickedness and evil that plagued his people and their unenlightened religion. Thus, he separated himself and his daughters from them, and lived apart from them, worshipping the One God, El Elyon, who had been revealed to him, the God of Melchizedek and Moses. There is the connotation of a Primordial Tradition, and primordial enlightenment, in the stories of Melchizedek and Jethro, with Melchizedek in that he could initiate Abram and Sarai, though he came from another secret lineage and tradition, and with Jethro in that he experienced a spiritual realization that moved him to depart his people and that allowed him to recognize, honor and bless the spiritual realization of Moses, and what was transpiring for the children of Israel. As we know, we cannot see and know anything spiritual unless we resemble it, we become it, and so it was with Jethro, and per the correspondence of the number of his name with that of Ha-Torah and Atik Yomin, it infers that he embodied something of a similar spiritual realization.

According to our Midrashim Jethro served as a tzaddik to Moses before his experience at the burning bush, and then even after Moses had received the law and experienced a great spiritual realization, direct communion with the Eternal One (Yahweh), Jethro gave advice to Moses, as though speaking the word of the Spirit of the Lord to the prophet, and Moses did what Jethro instructed him to do, appointing elders as judges over mundane matters among the people, rather than Moses tending to such things. Thus, truly, Jethro was something more than a “convert,” he was a holy tzaddik setting his full energy and life into the covenant and continuum with Moses and Israel, and so following in the way of the Spirit of God (Ruach Elohim) blessing and empowering.

Look and see, and understand! Considering what we have been discussing, the struggle to confront and overcome klippot, evil, in all of these stories there is the action of the separation of good from evil, and the overcoming of klippot, the vanquishing of darkness and evil; and apart from this a greater blessing, initiation, cannot be received, and a greater revelation, realization, cannot take place. There must be this struggle, this great labor, to separate good from evil, and to overcome evil.

If you consider the blessing of Melchizedek upon Abram, and you consider the blessing of Jethro upon Moses as he comes to his side, as it were, it is fundamentally the same. Melchizedek proclaims that Abram prevailed against the Kings of Edom through the power of El Elyon, God Most High, El Elyon “delivering his enemies into his hands,” and in effect Jethro proclaims a similar witness, having seen what Elohim had done for Moses, delivering the children of Israel from Egypt and Amalek. With both Melchizedek and Jethro there was fundamentally the same recognition, and the same corresponding blessing and empowerment of those they had seen moving with the presence and power of the One God, moving with the Holy Shekinah of Yahweh Elohim, the Eternal God.

The spiritual practice using sacred chants that I’ve given, and other similar invocations in the tradition, all reflect and express an essential truth; though, indeed, we must struggle and labor to separate good from evil, and to overcome evil, it is through the power of God, and God alone, that we succeed and are victorious over the spiritual forces of klippot, archonic and demonic. We do, however, need to engage in an active and dynamic surrender to Divine Grace, and co-labor with the Spirit of God to overcome klippot, co-creating the necessary conditions for the Spirit to take up her full action with, in and through us; when we do the “angel of the Shekinah” will “deliver our enemies into our hands” and we will be “victorious in the Lord” (Yahweh, Yeshua).

Concerning the overcoming of klippot as integral to a greater revelation and realization, in the Kabbalah we learn that when the Holy One sets a desire into our heart, whether spiritual or material, the Holy One will also create a klippah, a barrier in the way to the fulfillment of that desire and we must overcome the barrier. This may sound strange upon first hearing, but you see the barrier is needed so that in the process of overcoming it we are able to generate the full force of will and desire through which the intended desire, the dream, might be fulfilled. To use an analogy from nature, when a baby bird is hatching, struggling to break out of the eggshell, it is not good, nor kind, nor merciful, for us to help the bird breakout, for that very process of struggling to emerge from the egg sets the immune system of the bird into motion, and if it did not strive and struggle during its hatching its immune system would be weak and it would be vulnerable to disease and swift death. Aside from the generation of the full force of will and desire, there is something similar with regards to souls and their need to strive and struggle to overcome klippot, for it refines them, actualizes their greater potential and makes them stronger in life and the Lord.

Though, indeed, through our anointing with the Holy Light and Spirit we are established in a Sanctuary of Grace and Union of Grace, nevertheless there is spiritual work given to us to do - the work of salvation, and it is ordained that we strive and struggle for higher grades of spiritual and supernal realization, greater resemblance to the Messiah, greater nearness and conscious union with the Messiah in the Holy One; though all that we are and all that we have comes from the Holy One, all in a great mystery it the Holy One has made it so that we are able to give something new and something more back in return, and in so doing we are able to glorify the Eternal One.

These are a few thoughts that I can share.

May many realize their victory in the Lord this day and rejoice in the Lord, giving praise and thanks for their salvation! Amen.

Shalom Aleichem
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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