The Divine I Am and burden of identifications

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gregor
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The Divine I Am and burden of identifications

#1 Postby gregor » Sun Sep 21, 2014 11:41 pm

Shalom,

When contemplating the mysteries of Keter, I understand that everytime we say 'I am' we are actually pointing to truth deeper than we think of. And that this corresponds also to commandment 'Do not make wrongful use of the name of the Lord your God'
In the process of growing up we develop certain fixed beliefs about ourselves which determine how we see ourselves and the world. Like I am not good enough, or I am not worthy of love… I understand that such negative beliefs are actually great obstructions to the path. So our identifications become our world view - who we are. And these identifications are often unconscious, we just react through them.
At the same time there may be also other identifications which can be seen as positive and may serve us in the world. However can we say that in walking the path actually we have to dis-identify also regarding the more positive identifications (Like I am the father, or I am the professional). That by becoming ain (no-thing) to the God, we gain real identity, which is behind name and form?
Can we say that these identifications have to do with ruach and nefesh turned 'to the world' instead to the neshamah? And that path of liberation has to do with finding true identity which is behind our personality display.

Gregor

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Re: The Divine I am and burden of identifications

#2 Postby Tau Malachi » Thu Sep 25, 2014 10:52 am

Grace and peace to you in Messiah Yeshua, our Adonai!

Yes, indeed, the enlightenment and liberation of the soul corresponds with recognizing and realizing our true being, or true self, and recognizing the nature of our being or ‘self.’ As taught in “Gnosis of the Cosmic Christ,” while Ain, Ain Sof and Or Ain Sof are terms indicating the Transcendental Supreme, they also indicate three qualities of the nature of our mind, consciousness or soul, our being and the nature of our being; hence, the no-thingness or emptiness of our being, the infinite self-generating capacity of our being, and self-awareness, intelligence, of our being.

Nothingness, self-generation, awareness, this is called Pure Radiant Awareness in our teachings, and this is the very essence and nature of our being, and if understood, we will know that this essence and nature is bornless and indestructible, and that in our essence and nature we are inseparable from the Holy One, the Infinite, the Eternal.

Pure Radiant Awareness, this is the nature of our being, our mind, consciousness or soul, and is the Primordial Foundation of All (Kol); thus, in the experience of Pure Radiant Awareness there is conscious union with the universal (all) and the source of all, the Holy One.

Neshamah is our supernal and heavenly soul, or our divine nature, and neshamah, and hayyah and yechidah within neshamah, correspond with Pure Radiant Awareness; likewise neshamah corresponds with beings, souls, as they appear in the Light Continuum and World-To-Come, or as they are in the Messiah and Yahweh Elohim, Shaddai. There is no speaking of the image of this appearance of our Supernal Being, the I Am, for within it are all of the appearances of our soul, our being, throughout all time, all in their innate perfection in the Holy One. Literally, to gaze into the Supernal Being of a soul is to gaze into countless selves, countless emanations of being, and the countless incarnations associated with them, and not only incarnations in this world and universe, but in realms, worlds, universes within other dimensions, in the Entirety and Pleroma (Perud, Yichud).

The self arising from moment to moment, or the continuum of self or being of this life, considering this truth of Supernal Being – ‘Diamond Being,’ what is it? In and of itself, isn’t it a little nothing, and this person and life, isn’t it rather like a dust devil blown by the wind, without substance, without any real self-existence? If one looks and sees this, how will they be so attached to it? Why would they cling to it anymore?

There is something more in this recognition of our true being, and true nature. If we become aware of the endless continuum of self-generation, and the arising of self from moment to moment, when we are able to rest our mind, consciousness or soul in its intrinsic nature – Pure Radiant Awareness, as the self arises it will be transformed or self-liberate, and the self that manifests will be a holy and enlightened one, an expression of realized being (Messiah).

You are correct brother. Most of us hold some very strange, distorted, views and opinions of ourselves, and therefore very strange, distorted, views of others and the world, or the “reality” of our experience. The truth is that in this self-grasping we can never see Reality as It Is, or God as God Is, and we cannot know ourselves as we are in God, and cannot see others as they are in God; bluntly put, we are bound up in the dominion of the klippot, husks of darkness, impure emanations, unable to look and see, and listen and hear with clarity, or transparency – true openness and sensitivity.

There is a need for deep prayer, deep meditation, a deep communion with the source and foundation of our being, and in prayer and meditation a need for the recognition and realization of our true being, and true nature, as we are in the Light Continuum and the Infinite One; and praying, meditating, seeking to recognize our true being, in skillful means we need to generate self, transform self, in harmony with divine or enlightened being – generating ourselves in the image and likeness of the Anointed (Messiah).

Listen and hear, and understand! There is a continual generation of self, moment to moment, hour to hour, day to day, and as such self is a continuum of constant change, or transformation – there is no fixed or static self to cling to, but rather, self is a movement like a flowing stream, a continuum of being ever becoming. Recognizing this, in any moment a radical transformation of self can take place, the generation of a self patterned after the Messiah, divine or enlightened being. Letting go of our self-identity with our mortal name and form, and personal history, and our limited intellect, in place of it we can generate a new self-identity with fully evolved and enlightened being, the Messiah. If we must generate a self-identity and then cling to it, then let us do so in wisdom, with knowledge and understanding, and compassion, and generate a self-identity with divine or enlightened being – immortal being. This is called ‘divine pride’ or ‘spiritual self-worth,’ and it is a very powerful practice, and it is wisdom; it is founded upon the awareness of our true being and true nature, the I Am.

Ani-Ain, I am No-thing, but in this I am Every-thing; Ain, innate unity with all, and with the Infinite (Ain Sof).

Who are you son of man? Who are you daughter of woman?

At this point in our contemplation one can only laugh; that, or abide in speechless awe! You see, there really is no answering this question, not really. Of course, I Am that I Am, or I Shall Be Who I Shall Be, is true and is a good answer; but really it is no answer!

Indeed, turning our gaze, and our desire, inward and upward, towards neshamah and the Messiah is wise, and is good; instead of living in the surface consciousness, and superficial self-identifications, we want to go within and live within, open to the Holy Light and Spirit from above, and through the inspirations of the Spirit and the intelligence of our heart, we wish to generate the arising of the self as a noble born daughter or son of God, the True Light.

Understand, from the perspective of Gnostic Christianity, faith in the Messiah, or Christ, is faith in our true being, our true nature – enlightened being, enlightened nature. Thus, having faith in Yeshua as the Messiah, so we have faith that the Messiah is the truth of our own being and that, like our Elder Brother, we are destined to realize and embody that enlightenment, that divinity – the I Am.

The Savior came to reveal the truth of our being as we are in the Pleroma of Light, awakening souls and invoking remembrance of their origin, their source – the Infinite and Eternal. Praise God, the True Light! Amen.

These are a few thoughts that arose in contemplation this morning.

Shalom Aleichem!
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Apocalypse of True Self

#3 Postby Elder Gideon » Sat Sep 27, 2014 8:38 am

Shalom!

Listen and hear, and understand! There is a continual generation of self, moment to moment, hour to hour, day to day, and as such self is a continuum of constant change, or transformation – there is no fixed or static self to cling to, but rather, self is a movement like a flowing stream, a continuum of being ever becoming. Recognizing this, in any moment a radical transformation of self can take place, the generation of a self patterned after the Messiah, divine or enlightened being. Letting go of our self-identity with our mortal name and form, and personal history, and our limited intellect, in place of it we can generate a new self-identity with fully evolved and enlightened being, the Messiah. If we must generate a self-identity and then cling to it, then let us do so in wisdom, with knowledge and understanding, and compassion, and generate a self-identity with divine or enlightened being – immortal being. This is called ‘divine pride’ or ‘spiritual self-worth,’ and it is a very powerful practice, and it is wisdom; it is founded upon the awareness of our true being and true nature, the I Am.

While this conversation is always timely, having just passed through the gate of fall equinox makes this all the more wonderful, as the Thirty-Seventh Name of Gevurot marking this point in the solar is year couldn't be more precise: אני. What does it spell but ani? What is this ani in our experience but I? Hear this? Fall equinox opens by a name of gevurah that coincidentally spells the pronoun for "I".

In the fall equinox, we celebrate the Apocalypse, which actually means the disclosure of what is secret. What is secret about the revelation is what wears the I all the while, this very mystery Tau has so beautifully described! "I" mistakenly think I'm my own starting point around which everything orients and filters, accepting or rejecting by conscious and subconscious expectation.

Our celebration of the Feast of the Apocalypse explored this mystery explicitly, leaving me with an enduring contemplation in a metaphor: As meteors enter earth's atmosphere, they burn in the friction into a blazing light, what we below see as a falling star. We are all incarnate, falling stars. What's undecided is with what I'll identify in what is revealed: Nothing or nothingness. If I identify with "I", mineral and ice, I will taper unconsciously beyond burning fragments into nothing. If I identify with ain-nothingness, I will merge consciously beyond my form into the groundless ground of all.

To be or not to be? To merge or to taper?

What more may be shared of this mysterious coincidence of Ani and Ain as a Divine Name of Gevurot in regards to the release of the burden of self as Apocalypse?

Gratefully,

Elder Gideon

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Re: The Divine I am and burden of identifications

#4 Postby sheryl » Sun Sep 28, 2014 6:10 pm

Shabbat Shalom Dear Friends!

Thank you, Gregor, for starting this contemplation, and Dear Tau and Elder Gideon for adding what feels like essentialized revelations!

I would like to join with you in your question, Elder Gideon...

What more may be shared of this mysterious coincidence of Ani and Ain as a Divine Name of Gevurot in regards to the release of the burden of self as Apocalypse?

...by asking if we, in speaking of the release of the burden of self as Apocalypse, are also speaking of remembering your transcendence and recognizing, ultimately realizing, Ain in and behind all things?

While what our Beloved Tau has shared does bring a chuckle, it likewise comes to mind that while simple, this is a challenge, a labor, from moment to moment. What you have gifted us with, Dear Tau, feels to be speaking of this labor as something we can join in right here and now:

If we must generate a self-identity and then cling to it, then let us do so in wisdom, with knowledge and understanding, and compassion, and generate a self-identity with divine or enlightened being – immortal being. This is called ‘divine pride’ or ‘spiritual self-worth,’ and it is a very powerful practice, and it is wisdom; it is founded upon the awareness of our true being and true nature, the I Am.


This practice feels to be pointing to our Partzufim mediations as a starting point.

Often in our meditations, we are guided to dissolve the image of the Partzuf into our heart, advancing towards dissolving our own image into the heart of the Partzuf, and then dissolving that image into Clear Light. This practice seems to be related to what Elder Gideon has posed, and so I join with him in asking what more may be shared?

With gratitude,

Sheryl

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Re: The Divine I am and burden of identifications

#5 Postby Tau Malachi » Mon Sep 29, 2014 8:32 am

Grace and peace to you in Hayyah Yeshua! Amen.

The greater revelation of God and Godhead, and the World-To-Come, happens through the End-Of-Days. If a new heaven and earth are to be realized and manifest, then the old heavens and earth must pass into destruction, and likewise, if a new self in Christ is to come into being, the old self must die, or be brought to cessation. The old must give way to the new in the progress of creative evolution and the revelation of Christ and God in it. Thus, in this process, Ani must dissolve and become Ain again and again, until the Ain Nature of Ani is realized, or the truth of I Am is realized and embodied.

Look and see! On one hand Apocalypse is all about the cessation of Ani, the transcendence of Ani, and the realization of Ain; this corresponds with the enlightenment and liberation of the soul – true salvation. Yet, in the realization of Ain, the wisdom of no-thingness, our true being is recognized and realized, the I Am, or I Shall Be; hence, supernal being, bornless being – the Anointed of God, the True Light.

The Apocalypse is the destruction of Ani, and yet it is the revelation and realization of Ani-Ain, the continuum of being in us that has no beginning or end, and cannot be destroyed, but is eternal and infinite, inseparable from the Supreme (Elyon).

Listen and hear, and understand! The Day of Judgment, and the Apocalypse, will occur for us all. It is the time of our eventual dying and death, and when we die, in effect, in our experience it is the destruction of the world and all who are in it as Ani dissolves into its essence or root, Ain. When Ani dissolves into its essence, the reality of our experience also dissolves, much like a dream when we awaken. What transpires following this all depends upon how we have lived, and the communion we have evolved, and our progress in spiritual realization. Following this dissolution another Ani may be generated in ignorance and bondage, or an Ani may be generated in wisdom, understanding and knowledge. In the midst of this dance in between in the afterlife it may also be that the enlightenment of the soul transpires, the realization of the I Am. If the realization of the I Am happens, then the full reintegration of the soul with the Light Continuum and Holy One becomes possible, which corresponds with the ‘final liberation’ as we understand it from our current state of existence. If you consider it, the Book of Apocalypse is all about this, the journey of souls through dying and death, and the afterlife.

Now, on a certain level Ani is continually dissolving into Ain, and likewise from Ain there is a continual regeneration of Ani. This is the continuum of our being, the foundation of our continuum of becoming, and if you look into it, you will find that it has no beginning and no end; if we become aware of this, then we can engage the dissolution of Ani into Ain and the regeneration, emanation, of Ani from Ain, taking up a dance of self-transformation in transcendent awareness.

If and when the regeneration of Ani is free from self-grasping, attachment and aversion, then Ani arises as an emanation of the elements of consciousness in their innate purity and Ani self-liberates as it arises; hence, Ani is the emanation of I Am, Divine or Enlightened Being.

If we look into the practice of union with partzuf and the transference of consciousness, these movements reflect the truth of Ani-Ain as the continuum of our being, or our flickering in and out of being, and it becomes a way that we can engage this coming into being and going out of being consciously, or with the presence of awareness. In the practice of union with partzuf, the streaming light and blessings of the divine or enlightened being transform us into a radiant heavenly image like itself, and then, in culmination, the glory body of the divine or enlightened being dissolves into fluid flowing light, and flowing into us the divine or enlightened being merges with us, becoming us. When we are able to experience union with partzuf in this way, then we may practice the transference of consciousness, and in the culmination of our prayers and meditation we will envision our dissolution and merger with the holy partzuf, arising in body of glory as the partzuf, divine or enlightened being.

Union with partzuf, of course, is a practice of divine pride or spiritual self-worth, or the generation of a new self-identity with fully evolved and enlightened being; and the transference of consciousness is a natural evolution of this, and may lead to the realization of the bornless nature of the I Am (Messiah). As you might imagine, this practice is an excellent way to acquire deeper knowledge of the mysteries of the Apocalypse, and perchance to taste or glimpse something of the World-To-Come while as yet in this world.

Remember, as the Gospel of St. Phillip teaches us, you must experience the resurrection before you die so that when you die you may experience true repose, cessation – full reintegration with the Infinite; hence, the Great Liberation.

The transference of consciousness, the shifting of the center of your consciousness from the physical body to a spiritual body, or a subtle body of light, corresponds with an experience of the resurrection; if this capacity is realized in life, it may be that at the time of death you will not experience the sting of death, and death will not be death to you. Of course, if this consciousness beyond the body is realized in this life, you will have a very different view of your person and life, and this world and all beings that are in it – a view, vision, more akin to that of the angels and God.

Giving that much of our sorrow and suffering in life comes through the generation of very negative self-images and our self-identification with them, or clinging to them, the practice of union with partzuf and the generation of divine pride, or spiritual self-worth, can prove very healing and comforting.

Aside from union with partzuf and the transference of consciousness, let us understand that each and every day is like a new incarnation, and a new self is generated, and let us take this up with awareness, engage a conscious evolution, offer up ourselves and our lives to Adonai, and let the Holy Spirit lead us as we go through the day. All of our activities may become an offering to the Holy One in this way, and all may become the vehicle for the realization and embodiment of the I Am, or the Messiah – all may be transformed and uplifted in this way. Praise God!

It seems this “severity” of the Holy One that corresponds with the Feast of the Apocalypse in our Messianic Kabbalah communicates deep mysteries of the Apocalypse, and proves away to explore those mysteries in prayer and meditation.

May God bless you and keep you!

Shalom Aleichem
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Re: The Divine I am and burden of identifications

#6 Postby Bevan » Wed Oct 08, 2014 6:57 pm

Greetings and thank you to everyone in this thread for these timely contemplations. I've started a new art-documentary project with a friend and at the same time came upon the following in the chapter on Keter in the 'Gnosis of the Cosmic Christ':

"The most primary relationship of creator and creation is cause and effect. When something acts as a cause, it is called Ani, but when the same cause is viewed as the effect of a higher cause, it is Ain. Thus, Keter, as the emanation and vehicle of Ain Sof, is Ain-nothingness, being nullified in the sense that it does not have any independent existence. In relationship to the Sefirot, however, it is Ain-selfhood because it is the cause of which they are the effect. Keter is not known directly, but only through the effects of which it is the cause." Tau Malachi, p. 39.

To practice my understanding of Ani-Ain as the continuum of being, could I use the analogy of an artist from a number of perspectives?

Might the artist be Ani-selfhood, who appears as the primary cause of a drawing. However, the artist also is the effect or channel of a higher cause, the Holy Shekinah? In this context, would the artist would be Ain-nothingness?

From my perspective, as I see the artist drawing a specific image, I experience them as the creator, Ani. When the artist tells me they were not conscious of this image they completed, I see them as Ain, as I consider this a transcendent mystery.

For the artist, he may identify himself as the creator (Ani-selfhood), but as he experiences a sense that his creation came luminously from beyond him, wonder develops (Ain-nothingness) . As the artist grows in wisdom as a creator the movement between Ani and Ain increases. As stated by Tau Malachi:

Now, on a certain level Ani is continually dissolving into Ain, and likewise from Ain there is a continual regeneration of Ani. This is the continuum of our being, the foundation of our continuum of becoming, and if you look into it, you will find that it has no beginning and no end; if we become aware of this, then we can engage the dissolution of Ani into Ain and the regeneration, emanation, of Ani from Ain, taking up a dance of self-transformation in transcendent awareness.

As we are are all co-creators of our life realities this Ain-Ani is always in play and the flicker increases as we move toward liberation.

I was also intrigued by Elder Gideon's entry about the Thirty-Seventh Name of Gevurot and found a link to it in this forum. I am truly blessed by this infinite repository of wisdom and knowlege. Praise Ma!

Shalom,
Bevan.

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Re: The Divine I am and burden of identifications

#7 Postby sheryl » Sat Oct 11, 2014 9:29 am

Shalom Dear Tau, Bevan and friends -

Peace and grace to all in our IO Adonai!

Thank you, Tau, for gifting us with deeper insights.

Something heard before, but now being heard as new, was experienced in your teaching.

Now, on a certain level Ani is continually dissolving into Ain, and likewise from Ain there is a continual regeneration of Ani. This is the continuum of our being, the foundation of our continuum of becoming, and if you look into it, you will find that it has no beginning and no end; if we become aware of this, then we can engage the dissolution of Ani into Ain and the regeneration, emanation, of Ani from Ain, taking up a dance of self-transformation in transcendent awareness.


What you have shared is being heard as peace. Repose and Movement, Ain-Ani, is the peace that surpasses all understanding.

The analogy that you have given us, Bevan, of the artist and his or her art creations feels to be touching on this mystery, though even flickers of Ain feel to be quite luminous, beyond what we think of as self, and so for most of us, perhaps we can say that our flickering, for the most part, is still arising from the delusion of separation? Though in potential and artist can arise from Ain, No-Thingness. But perhaps we cannot say as Ain, but from.

What if we looked at the artist, similarly to how the glassblower is perceived, in one of the analogies given to us in the first chapters of Gnosis of the Cosmic Christ. It goes like this:

Imagine a glassblower, who decides to fashion an elegant vessel. The will or desire to do so, emanating from the inmost place within the glassblower, is the level of Yechidah. It corresponds to the tip of the Yod of the Tetragrammaton and to the universe of Adam Kadmon.

The next level is represented by the glassblower himself, just before he begins to blow out and the breath remains in his lungs. This is the level of the Hayyah, and it corresponds to Atzilut and the body of the Yod.

The breath passing through the glassblower's lips represents Neshamah. It corresponds to the first He and the universe of Beriyah. The pressurized air flowing through the tube represents the Ruach, the Vau of the great name, and the universe of Yetzirah. This breath, as it expands to form the glass vessel, would represent Nefesh, the final He of Yahweh, and the universe of Asiyah.


If we consider a general artist in place of a glassblower, a couple of interesting thoughts arise. One is where does individuality begin? The will emanating from the inmost place of the individual feels to be individual, true individuality, true self - the Yechidah, the Holy or Divine Spark, about which, Tau Malachi teaches, nothing can really be said.

Ain, then, is beyond this. No-Thing, because it is not nothing, but also it is not something in the way that we think of something. Ain has been called pregnant emptiness, from which all arises. Malachi speaks of Ain Sof, emanating from Ain, as the exhaustless divine potential, beyond the body of creation, yet also 'within it as the secret Da'at'. Speaking of that which is inconceivable brings to mind a contemplation of Aleph as the stillness, the silence, before anything arises. The stillness before thought arises, the silence when a mouth is opened before words are spoken.

I am seeing that we can say yes, the artist in our contemplation is Ani-selfhood, while Ain is before selfhood, before the arising of anything. Hence no object, no something can be called Ain, though in purity of creation, it arises from and falls back into Ain.

Thank you for these lovely contemplations! I look forward to correction or adjustment.

With gratitude,

Sheryl

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Re: The Divine I am and burden of identifications

#8 Postby gregor » Sat Oct 11, 2014 1:38 pm

Thanks Tau Malachi and all others for this illuminating discussion!

Tau Malachi wrote:
If a new heaven and earth are to be realized and manifest, then the old heavens and earth must pass into destruction, and likewise, if a new self in Christ is to come into being, the old self must die, or be brought to cessation. The old must give way to the new in the progress of creative evolution and the revelation of Christ and God in it. Thus, in this process, Ani must dissolve and become Ain again and again, until the Ain Nature of Ani is realized, or the truth of I Am is realized and embodied.


Can we say that this process of dying and dissolving involves cessation of the doer? The state of just being without trying to do something or become something. The state of self-surrender to the Christ self. So by becoming empty of 'ourselves' we paradoxically become full.
So if I understand everyday is opportunity for conscious dying and re-birth. I see this process of dying also as process of awareness and discovery how we are led by our beliefs, our schemas of ourselves and our world. So can we say that what dies are our beliefs and ideas of what we are?
And to do this we have in certain sense to stop and just be in awareness. Observing all this movements of forms - thoughts, beliefs, emotions which are endlesley being generated.

John Baptist said: 'He must increase, but I must decrease'. Could we say that with this words he expressed also the inner reality of death and rebirth in Christ?

So if I understand correctly we must have our sense of self if we want to live in this world. However this sense of self can serve the World or the Christ self. It can be egoistic or expression of the Christ self. So that our self becomes servant of the Other one - the Christ - the immortal part of ourself. In this sense we must die of our pre-conceptions, attachments and egoistic will and by just BEING we become expression of the Messiah.

Shalom,
Gregor

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Re: The Divine I am and burden of identifications

#9 Postby Bevan » Sun Oct 12, 2014 11:13 am

Shalom All!

Thank you Sister Sheryl for your response. I appreciate you drawing out the rich concept of our true individuality within the Will of the Glassblower, and how Ain is a stillness beyond this! As well, I am interested in better understanding your statement, "perhaps we can say flickering, for the most part, is still arising from the delusion of separation?"

I see the bigger picture when Tau Malachi states,

The Day of Judgment, and the Apocalypse, … our eventual dying and death, and when we die, in effect, in our experience it is the destruction of the world and all who are in it as Ani dissolves into its essence or root, Ain.

This is an incarnational "flicker". On a moment-by-moment or day-by-day basis, is the movement between Ani and Ain often imperceptible because of our 'delusion of separation'? When I experience a sky or a forest or a human creation in a meal or a film and there is a special sense of wonder and transcendence, is this a flicker into Ain-nothingness and this stillness, or is it Ain Sof, the Infinite, with the peace of Ain beyond this, or is this ordinary human experience only pointing to something greater within? When I am caught up in illusion and then awareness emerges and I turn away from ignorance, is this a flicker from Ani to Ain?

As I read my response, I can hear myself grasping for words to define an experience that is beyond words. I am thankful for everyone here giving me glimpses of this Wisdom. Praise Mother and Daughter!

Blessings to you all this day,
Bevan.

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Re: The Divine I am and burden of identifications

#10 Postby sheryl » Sun Oct 12, 2014 5:35 pm

Shabbat Shalom, Dear Bevan and Friends!

Thank you for this contemplation! It has been lovely to explore thoughts related to your questions.

If I might first offer, when we are speaking of the Supernal and anything deeper within, or beyond this, we are speaking of an experience outside of the mental and vital bodies - what is supermental, beyond the mind. And since such experiencing has not yet been gifted to me, my sharing of this is purely conceptual, repeating what has been shared by those who know experientially such things. And so I will be grateful for any clarification or correction that is offered.

These moments which you speak of, the feeling of awe in the moment, the wonder, the connectedness with what is around us, though in the mental body, perhaps we can say is not separate from an experience of Ain, for it is the way into an eventual experience of Ain, the Foundation, Bornless-Being.

Just Being. Being present and aware of the moment and not being carried away by thoughts or other arisings - Primordial Meditation, such is given as the foundational practice for awakening to Bornless-Being. And so if we are able to be still in quiet awareness, perceiving the beauty and wonder in the moment, this reflects a development of kavvanah and devekut - focus and devotion, awareness. Praise God for such gifts in consciousness!

I came across a reply Tau Malachi wrote one of your early posts, dear brother, teaching about the Three Roots: Remember your transcendence, set your mind on those things that are above, and remember that God is always with you...

Here I can share a couple of thoughts about remembering your transcendence and uplifting your mind. First, remembering your transcendence is remembering the I Am in you – your bornless being, transcendent of name and form, and personal history, and whatever is transpiring in this life; and it is remembering that you come, not from this world, but from heaven, or the Pleroma of Light. As for setting your mind on those things that are above, this is directing your thoughts to the Scriptures and Kabbalah, the Mysteries and God, but it is also looking to see the good in yourself and others, and focusing on that instead of negativity, and likewise, it is cultivating joy – abiding joy, even in times of trial and tribulation.

Through the Six Essential and Three Roots aspirants will find that overtime they will progress much further in the Gospel and deepen their communion more than they might have imaged at the outset.


And these beautiful experiences you are speaking of are pointing to these Three Roots, indeed!

For further clarification, elsewhere our Tau said that remembering our transcendence, our Bornless Being, will be conceptual at first, until we are gifted with such experiences. And an experience of Bornless Being has been described by those receiving a full Light Transmission as losing all reference points. Our journey thus is to develop our kavvanah and devekut so that we might remain awake and aware in such experiences! Surely by the Grace of God!

Also, I am reminded in last week's Shabbat Discourse that we can only gaze upon that which we resemble, or that which has awakened in us. So what we become aware of within creation and beyond is not separate from our purification, or that which has been awakened within ourselves.

Again, what a delight to contemplate these things this Shabbat Day.

May all awaken to Bornless Being!

With gratitude,

Sheryl
Last edited by sheryl on Mon Oct 13, 2014 6:33 pm, edited 1 time in total.

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Re: The Divine I am and burden of identifications

#11 Postby Bevan » Mon Oct 13, 2014 5:56 pm

Thank you Sister Sheryl for your response.

I find it wonderful to ponder these divine concepts. I love those words from the Discourse that "we can only gaze upon that which we resemble" as an encouragement to continue upward.

One element I appreciate about the Sophian Gnostic tradition in relation to the things I "need" to know now is how clear the teachings are. For with the wisdom of The Three Roots and the Six Essentials I can rest in what I need to do and not wonder if I am missing something. The Knowledge that is beyond me and I have yet to experience makes life an adventure because:

now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 1 Corinthians 13:12

The idea in this passage is of an individual having partial knowledge which appears to speak to gradation of Light. And even though I see dimly with my current level of consciousness, I will one day have complete Gnosis just as the One Reality knows me completely right now. Hallelu Yah!

Blessings to you this week Sheryl in all your responsibilities!

Shalom,
Bevan.

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So-Be-It'ers

#12 Postby Elder Gideon » Mon Oct 13, 2014 7:37 pm

Shalom Everyone!

Such a sincere delight seeing where this conversation has carried us! Praise Be She!

With what I've particularly enjoyed is the classical analogy of the glassblower-artisan. European aesthetics are founded upon the classical Greek world which employed similar metaphors of creativity as the most experiential method of inquiring into the foundation of reality. In other words, to track any creative process is to track how Creation arises. This is suddenly suggested to me as parallel in mystical Judaism, not only for the Glassblower, but for another jewel.

מַעֲשֵׂה יְדֵי אָמָּן

,ma ahSEH yaDey aMAHN.

,the work of the hands of a skilled artist. (Song of Songs 7:2)

Aman is the word for craftsperson as well as artist. Aman. The same letters with different vowels that spell Amen: So Be It!

Tau has shared from one of the earliest posts in our forum, Amen is an alternative name for Keter (Crown), the first Sefirah on the Tree of Life, for then one becomes aware of amen as an invocation of the spiritual energy of Keter. In other words amen is a word of great power.

We have then, an unbelievable beauty, given that Keter intends to be made manifest through Malkut, Amen by an aman.

Defining art is linguistically impossible, probably because it connotes or denotes what is transcendental-made-immanent, invisible-made-visible, silent-made audible, reposed-made-moving. How is immanence explained, let alone transcendence?

Mindful that we're actually exploring the phenomenon of self made possible by no-self, this swirl of self that arises, through which no-self moves and manifests all, is still an exhaustless analogy of any creative process. How self as an aman relates with the very same Hebrew letters as Amen is as new to my hearing as it might be to yours. I desire that it uplift us into the Three Roots indeed, with Ma's help.

Gratefully,

Elder Gideon

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Re: The Divine I am and burden of identifications

#13 Postby sheryl » Sun Oct 19, 2014 1:24 pm

Shabbat Shalom, Elder Gideon!

Praise be She who gifts with delights!

In taking a little peek into your teaching on aman אָמָן, something of a wow has been seen. No doubt this has been pointed out before on our forum, but it is a new hearing this Shabbat Day for me, praise God.

You have pointed out that aman אָמָן is quite similar to amen אָמֵן, the only difference being the vowel, or the marker underneath the Mem.

There is another Hebrew word that is closely related to these two, again the only difference being the vowel, the marker underneath the Mem: aman אָמַן or to support, confirm, be faithful. What is most astounding is where this word is used in Torah:

Genesis 15:6 : And he (Abraham) aman (believed) in Yahweh and he counted it to him for righteousness.

This aman is the Hebrew word that is translated as believe or believed in English, and faithful. This aman is also the Hebrew word translated as established, held up, supported, nursed - all giving us a glimpse at who this artisan is, and what is the art being created!

Earlier today, on another forum, Tau Malachi taught saying:

"You are where your thoughts are, consider your thoughts and look to see if they are where you want to be.”


Which can also be read you are what/who your thoughts are..

It is astounding that we often lose meaning in scripture when we must designated objects and nouns!

I am hearing that aman is energy, energy of belief or faith - our energy thus becoming aman, invoking aman or the energy that weaves righteousness, a body of light, a matrix of light. The energy of belief, faith, thus matching the energy of the master artisan, the master weaver! My mind is swirling a bit with this!

Adding to this swirl: when we say "Amen" are we not uplifting into this energy? Uplifting what came before into the hands of the master artisan? Our belief, faith, likewise being the energy that seals and uplifts?

This all seems to swirl around what you have taught us, Elder Gideon, what is transcendental-made immanent, the swirl of self that arises - that is "crafted" - through which the no-self moves and manifests.

Adjustments or clarifications to these thoughts will be received with gratitude.

Sheryl

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Re: The Divine I am and burden of identifications

#14 Postby Bevan » Tue Oct 21, 2014 6:56 pm

Greetings Elder Gideon and Sister Sheryl,

I am uplifted by the threads you both weave with the Hebrew Aleph-Bet! Thank you for revealing and drawing down these mysteries of the One.

"Amen by an aman" is a wonderful saying (even mantra for me)! Here, the two words are one, from the same root. This creates for me a wonderful image of artisans working in the Jewish Tabernacle where:

the Lord [YAHWEH] spoke to Moses, saying: “See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the Spirit of God, in wisdom [Hokmah], in understanding [Binah], in knowledge [Da'at], and in all manner of workmanship (Exodus 31:1-3)

It is like the the Divine blesses the artist with the Supernals and through the Holy Shekinah creates an architecture in Malkut that helped the people contemplate the Source back up from which it came.

I hope to remember and manifest these Living Words to bless others.

May all creators bless and glorify the Creator.

Shalom,
Bevan.

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Re: The Divine I am and burden of identifications

#15 Postby Tau Malachi » Wed Oct 22, 2014 10:42 am

Grace and peace to you in Hayyah Yeshua! Amen.

The blessing of Yahweh upon Bezalel directly speaks the mystery of Amen and Aman, and how ‘Amen,’ the will of God, becomes manifest through Aman, and as Aman.

Listen and hear, and understand! To be filled with Ruach Elohim, and all Habad, and all knowledge of ‘workmanship,’ one must become empty of oneself, Ani passing into Ain; then, through Ruach Elohim a pure emanation may arise and an utterance of the I Am may be ‘spoken’ (created, formed and made). If you ask of this Habad, it is the knowledge, da’at, of the Work of Creation – the Works of Elohim; and this Habad, when complete, is also knowledge, da’at, of the Works of the Chariot – the Works of Yahweh.

Habad, though, is more than knowledge, Da’at, it is understanding and wisdom, Binah and Hokmah, and this corresponds with the power of a co-creator in Gadlut Mochin, ‘Big Mind’ (expanded consciousness).

There are many different gradations of Gadlut Mochin ranging from higher mind, illumined mind and intuitive mind to cosmic consciousness and the overmind, and as we know Gadlut Mochin goes beyond mental being and consciousness into the supramental, or Supernal Being and Consciousness. If we consider the blessing upon Bezalel, as it is stated it is supramental, supernal, for action, manifestation, through silent volition is implied, not thought and thinking. This, of course, corresponds with a conscious union with the I Am (Eheieh), the Holy One of Being, and in unification our will becomes God’s will and God’s will becomes our own – and with God’s will, so also the Habad of God and the capacity of all craftsmanship (all forms of creative power), all as we have need to complete our work.

There is another layer of contemplation of the blessing gifted to Bezalel, however, for it may also be read as a very direct teaching about how we may enter into a perpetual communion with the angels of God, and with various spiritual forces of creation, and how we may receive the blessing of their knowledge and power, and invoke their co-action or co-labor with us. You see, all Habad, and the knowledge of all workmanship, corresponds with the knowledge and power held by all orders of angels. This layer of interpretation intersects with what I’ve share above in this post, for the fullness of this Habad and creative power of all the heavenly hosts corresponds with knowledge and power held by Archangel Metatron (“Little Yahweh”).

In closing we may say that the angels freely share their knowledge and power with those who enact a full self-offering and who cleave to God, and they will minister perpetually to one who resembles the Messiah, the Anointed of God.

We cannot help but wonder exactly who Bezalel was. What an astonishing blessing rested upon him! Praise God!

May we open to the blessings that God intends for us, and take up our spiritual work in full, serving the Lord in all that we do. Amen.

Shalom Aleichem!
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Re: The Divine I am and burden of identifications

#16 Postby staroath » Wed Oct 22, 2014 4:46 pm

Shalom,

I marvel greatly at this person of Bezalel, one who it is said to have constructed "the tent of meeting, and the ark of the covenant,[b] and the mercy seat[c] that is on it, and all the furnishings of the tent, 8 the table and its utensils, and the pure lampstand with all its utensils, and the altar of incense, 9 and the altar of burnt offering with all its utensils, and the basin with its stand, 10 and the finely worked vestments, the holy vestments for the priest Aaron and the vestments of his sons, for their service as priests, 11 and the anointing oil and the fragrant incense for the holy place."

Could such a personage truly be a human being, or is something more being implied here?

Another contemplation has filled my mind today, in the order of appearance of Bezalel within the story of the 2 sets of tablets given to Moses.

In Exodus 20-31 Moses is called to the mountain the first time, the 10 commandments are delivered, the Lord gives more instruction on laws regarding behavior, instruction on building the Ark of the Covenant and the multitude of sacred items, here Bezalel is mentioned for the first time, instruction on keeping Shabbat, and then the actual first set of tablets are written.

Exodus 32 describes the golden calf and the destruction of the first set of tablets and the retribution that follows.

Exodus 33 Story of the cleft in the rock with the Lord passing by

Exodus 34 Moses returns to the mountain recieving second set of tablets, which if I am correct in the teaching of our tradition have been interpreted as a somewhat degraded version of the Law due to the sin of the golden calf. Also here we see the speaking of the Hassidim, the Thirteen Attributes of Mercy.

What follows next is the description of the construction of the wonders of the Ark and furnishings by Bezalel and those who have been appointed.

This is a rough summary, please forgive any errors.

A contemplation I am having is can we connect this being Bezalel, be he divine or human to what Tau has shared in the beginning of this thread?

Quote:

"There is something more in this recognition of our true being, and true nature. If we become aware of the endless continuum of self-generation, and the arising of self from moment to moment, when we are able to rest our mind, consciousness or soul in its intrinsic nature – Pure Radiant Awareness, as the self arises it will be transformed or self-liberate, and the self that manifests will be a holy and enlightened one, an expression of realized being (Messiah)."

I would very much like to hear if this strikes anyone else with insight!

Star

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Re: The Divine I am and burden of identifications

#17 Postby Tau Malachi » Thu Oct 23, 2014 9:42 am

Grace and peace to you in Hayyah Yeshua! Amen.

When contemplating Bezalel I’ve always thought of Enoch, and Metatron. The very first time I heard teachings about this holy man Enoch came to mind before any connection was mentioned as Tau Elijah spoke of him and his Habad. This character is very similar to Enoch, for in one moment he appears human, in another he appears divine or angelic, but the foundation of all, and the greater glorification of God, is that Bezalel was a human being, a holy person in this world, and that walking with God so intimately, he resembled God (Elohim)

If we wish to consider this holy person closer we may consider the meaning of his name. It means “in the shadow of God,” “in the shelter of God,” “in the protection of God,” and “in the likeness of God.” This latter is most significant, for this name is formed of the very same root as the word for “image” and “likeness” in Genesis 1:26-27 concerning the creation of the human one who resembles God (Elohim). Bezalel, then, may be understood to indicate one who is a true human being as God ordained, one who resembles Christ and God. This resemblance corresponds with the Habad he embodied, and the “knowledge of all workmanship.”

In this light, consider what is written in the prologue of the Gospel of St. John:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. In him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it” (1:1-5).

One secret teaching given concerning the Habad of Bezalel was that he held this knowledge, da’at, of the Word, and so also something of the ruach of the Word, and it is through this that he is able to ‘see’ the celestial or heavenly tabernacle in order to fashion the earthly tabernacle in its image or pattern. According to the tradition, on one occasion during a mystical ascent of the soul to gaze in the heavens, and to enter into the holy of holies of the celestial tabernacle, when he entered, he was further set upon by Ruach Elohim, and supernal angels drew him up into the eighth heaven, the Supernal Abode, to gaze upon the true image of the holy tabernacle or holy temple of Hayyah Elohim, the Living God. What he beheld, of course, was the Messiah, whose person and body is the true holy tabernacle, or holy merkavah. Thus, Bezalel was granted the most intimate knowledge of the Messiah and the Age of the Messiah, though he did not speak of this knowledge to many, but only to one, and that in secret.

This, of course, describes knowledge akin to that of Enoch-Metatron.

Now human, or divine, or angel, let us consider this. First, do we understand that our soul sojourns through many incarnations, and not just as a human being or in material worlds, but rather becoming all manner of sentient beings, even such things as divine beings, angelic beings, and the like in the astral and spiritual universes? The question arises, who are you, who am I? Letting go of habitual self-grasping, or self-cherishing, it is interesting to look and see the inner aspects of the soul and the image and likeness of the I Am (Anoki). As we know, the truth of this is reflected in deeper experiences of Light Transmission, when something of the Emanation and Glory Body of the Tzaddik is revealed. Suddenly, gazing, we may behold many, many faces within the face of the Tzaddik, and not only faces of a human being, but beings of others worlds, divine beings and angelic beings; hence, a vast array of emanation of the I Am that has become awakened and realized in them.

Intriguingly enough, what we behold in such moments of transmission is truth of us all, the greater reality of our meta-dimensional being, our soul, as it manifests throughout time in countless emanations, countless lives.

Concerning all of this knowledge to fashion all sacred objects for the “tent of meeting” and how to set it all together, this reflects the experience of the Perfect Thunder Intelligence (Gadlut Mochin) either at the level of cosmic consciousness or supernal consciousness; hence, the Habad of Beriyah or the Habad of Atzilut. This, indeed, does become embodied by great tzaddikim in this world, or by human beings; but no doubt, on a certain level, they resemble angels, for such is the appearance of the souls of the elect in heaven according to the preaching of Adonai Yeshua.

Shalom Aleichem!
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Re: The Divine I am and burden of identifications

#18 Postby sheryl » Sat Oct 25, 2014 1:50 pm

Shalom Dear Tau and Friends!

I am filled with delight with this conversation! Praise to Gadol Imma for such gifts!

The idea of the shadow of God is new to my hearing and has stirred contemplations today.

Most often when speaking of shadow we speak in terms of shades and shadows and are referring to ignorance. With the shadow of God, it comes to mind that in a non-dual gnostic awareness, when all is one, a shadow is something completely different!

This Hebrew word for shadow is tsel or tzaddi lamed צֵל, which brings to mind to goad, and fishhook, and also directs our thoughts towards a Tzaddik or Righteous One. Can it be that the shadow of God is a reflection or image of God in creation, and so Habad, or Wisdom, Understanding and Knowledge are shadows of God as is anything of form resembling the Supernal, anything becoming a vehicle of invocation for something of God into creation? A Shadow of God being what is transcendent made manifest? Perhaps even what is makafim made p'nimi?

With gratitude,

Sheryl

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Re: The Divine I am and burden of identifications

#19 Postby Elder Gideon » Tue Oct 28, 2014 5:02 pm

Shalom!

Your questions on tzel צל as 'shadow' are lovely. As I trace this in its use in the Old Testament, its connotation is of shade, refuge, and protection, as of a tree's shade in a blazing hot day. This sense occurs when Yeshua weeps over Jerusalem, lamenting, How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! (Matthew 23:37) A rarer form of tzelel צלל also means protective shade or fleeting shadows. This meaning grows when it becomes tzelem צלם, meaning an image, a likeness, a statue, model, or drawing; the implications of this meaning are as literal as they are metaphysical, describing how anything below is a shadow reality from a greater reality above: They offer worship in a sanctuary that is a sketch and shadow of the heavenly one; for Moses, when he was about to erect the tent, was warned, ‘See that you make everything according to the pattern that was shown you on the mountain’ (Hebrew 8:5). As shadow forms are cast by physical forms, so are physical forms cast by energetic forms. This is how I'm hearing the sense of tzel צל as shadow.

What Tau has shared of Bezalel's Habad of Messiah fascinates me. Inquiring into midrashim of Bezalel, I learned that when Moses asked God who would be called to carry forth the construction of the tabernacle, Bezalel's name was shown him from the Book of Adam. It would be inappropriate for Moses to build, rather to guide and transmit the pattern of the building; Bezalel's task to build the tabernacle was destined from before Creation. This teaches me that portion isn't a quantity one has, but is a task one is destined to fulfill.

Midrashim go on further to say that Bezalel descends from the his father Hur, who is regarded as a martyr for restraining Israel from the worship of the Golden Calf." As a reward for his martyrdom, his son Bezalel was to build the Tabernacle, and one of his later descendants, King Solomon, was to build the Temple at Jerusalem." Destinies from before Creation requires merit nonetheless to align their fulfillment. Not only was Bezalel wise in Torah, "insight into Halakah, and understanding in the Talmud, he was well versed in secret lore, knowing as he did the combination of letters by means of which God created heaven and earth."

The Legends of the Jews goes on to say "As the builder of the Tabernacle, God gave Bezalel five other names to bear. He called him Reaiah, "to behold," for Bezalel was beheld by God, by Moses, and by Israel, as the one who had been decreed for his activity since the beginning of the world. He called him "the son of Shobal," because he had erected the Tabernacle that towered high, like a dove-cote. He called him Jahath, "the Trembler," because he made the sanctuary, the seat of the fear of God. He called him Ahumai, because, through his work, the sanctuary, Israel, and God were united; and finally Laha, as the one who brought splendor and loftiness to Israel, for the sanctuary is the pride and splendor of Israel." (155-156)

For a final note of midrashim regarding Bezalel, I was surprised to learn that the inter-tribal relationship with his assistant Oholiab, of the tribe of Dan, would recur generations later when King Solomon of Judah paired with Hiram of Dan. "As the head-workers of the Tabernacle were filled with the holy spirit of God in order to accomplish their task aright, so too were all who aided in its construction, yes, even the beasts that were employed on this occasion possessed wisdom, insight [knowledge], and understanding."

Stepping back from this detail, I'm learning that Bezalel's significance in his time of Jewish identity is as pioneering as the Prophet Moses, the first to spatially visualize the Covenant. What is invisible in revelation is made visible through sacred art, architecture, and design. Being brought from inner planes into this physical plane casts its memory for generations unborn. What happens here stays here, even after it's gone, to influence future imaginations, speaking with form and space what words cannot. I believe our lineage has as much work to do as Bezalel's team charged by Moses, visualizing forms and spaces of a Messianic Kabbalah for generations not yet.

May the Mother gather those willing and fill them with her Wisdom, Understanding, and Knowledge.

Elder Gideon

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Re: The Divine I am and burden of identifications

#20 Postby Tau Malachi » Thu Oct 30, 2014 10:09 am

Grace and peace to you in Messiah Yeshua, our Adonai!

Tzel El (“shadow of God”), Tzaddi-Lamed, Alef-Lamed; this is the Holy Tzaddik and the Holy One. As we witness in Yeshua Messiah, the perfect tzaddik enacts the intention of the Holy One, and is the complete image and likeness of the Holy One, manifesting all of the Divine Attributes according to the will of the Supreme (Ratzon Elyon); lesser tzaddikim, greater tzaddikim and perfect tzaddikim, the principle of the Holy Tzaddik, this is the ‘shadow of God’ (El), and ‘shadow of the Almighty’ (Shaddai).

The holy tzaddik, or true human being, of course, is the thrust and aim of creative evolution; all of creation is evolving towards this, the Highest of Life or Human One, and the potential of the holy tzaddik exists within all creatures in heaven and on earth, and in the various realms and worlds of creation.

The principle of the Holy Tzaddik, as we know, is the realization of the Indweller (Shekinah) and the Spirit of God (Ruach Elohim), and with this the experience of conscious union with God – Christ Consciousness, God Consciousness. The Shekinah is hidden within all creation, all creatures, and Ruach Elohim is the life and light of all (Kol); the Shekinah concealed within creation, and revealed through creation, and Ruach Elohim becoming actualized and realized through creation, this is the shadow of God, indeed!

Look and see! The intention of God is for the evolution of creation to the Highest of Life; hence, creation returning to God. The nature of this evolution is the actualization and realization of the Spirit of God (Divine Intelligence) in creatures and creation. This is expressed by Alef-Lamed (El). The active and conscious agent recognizing and drawing out the Spirit of God from within creatures and creation, and uplifting creation in return to God, is the Holy Tzaddik. This is expressed by Tzaddi-Lamed (Tzel).

If we consider the labors of Bezalel in the construction of the holy tabernacle or dwelling of the Shekinah, this expresses the spiritual labor of tzaddikim, cultivating all things as a dwelling place of God, and seeing God within all things to draw out that goodness, that light and life; this includes the co-creation of the conditions necessary for the action of Divine Grace (Ruach Elohim) for the completion and perfection of Creation.

Now, given what you have shared Gideon about your insights regarding our ‘portion,’ in truth, this does correspond with our soul’s design and the portion of Gadol Tikkune (Great Healing) we are destined to accomplish; and with this, it corresponds with everything we need throughout our incarnations to accomplish this tikkune. Essentially, incarnating we all have our portion of the sorrow and suffering of this world, and the redemption of this world (tikkune olam); as we know, this tikkune reaches into the heavens and world of the angels, and into the world of souls and archangels, and beyond into the World of the Sefirot, or The Name. The tikkune of a soul corresponds with its purpose and mission, its spiritual work to realize and embody something of God in creation.

When we contemplate this, however, the tikkunim of various souls are interwoven, and in some way the tikkune of our soul is dependent upon the tikkune of other souls, and likewise, the tikkune of others souls is dependent upon our soul’s tikkune. In this way our portion interacts and interconnects with the portion of others, and very swiftly we find that we are connected to an infinite expanse of energy, resource, opportunity, intelligence, and so on – we truly lack nothing, nothing at all!

Also, connected to this, we can see the necessity for the generation of merit, positive karma or light-power; hence, our co-creation of the conditions in which Ruach Elohim can enter into full action with, in and through us to bring about the tikkune of our soul, the souls of others and the world, for it is not we alone who will accomplish this Great Work, but it is Ruach Elohim, the Spirit of God that completes and perfects it.

In this we may understand that for any greater spiritual revelation and movement to occur in this world it requires a matrix of many tzaddikim – tzaddikim of many grades and various abilities in the Spirit.

These were a couple of thoughts I was inclined to share today.

Shalom Aleichem – Peace be upon you!
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Re: The Divine I am and burden of identifications

#21 Postby Yonah » Sat Nov 01, 2014 1:07 pm

Greetings!

As I contemplate what has been said, I'm seeing something a little differently.

Essentially, incarnating we all have our portion of the sorrow and suffering of this world, and the redemption of this world (tikkune olam); as we know, this tikkune reaches into the heavens and world of the angels, and into the world of souls and archangels, and beyond into the World of the Sefirot, or The Name. The tikkune of a soul corresponds with its purpose and mission, its spiritual work to realize and embody something of God in creation.


There is something about our tikkune and tikkune olam that is becoming more clear. I know that we all have our tikkune and I also have heard the teachings on tikkune olam. What is striking me is how our tikkune is interwoven with that of others, which is then interwoven into the tikkune of angels and eventually the tikkune of this whole cosmic cycle. It seems like a tapestry instead of a bunch of threads? It seems that if all of the elect (those that find their true self) are to realize and embody something of God in creation, then the totality of God in creation is all of these souls in all of their incarnations and this tikkune olam is also the totality of their tikkune?

When we contemplate this, however, the tikkunim of various souls are interwoven, and in some way the tikkune of our soul is dependent upon the tikkune of other souls, and likewise, the tikkune of others souls is dependent upon our soul’s tikkune. In this way our portion interacts and interconnects with the portion of others, and very swiftly we find that we are connected to an infinite expanse of energy, resource, opportunity, intelligence, and so on – we truly lack nothing, nothing at all!


So, we lack nothing not just because in our completion outside of time we are perfected, but because we are literally connected with ever other being and everything is at our disposal? I have experienced something of this in Light Transmission but I'm starting to understand that this means literally connected to everything!

Thank you so much for this beautiful dialog.
Shalom, Yonah
Shalom,
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Re: The Divine I am and burden of identifications

#22 Postby Tau Malachi » Thu Nov 06, 2014 11:14 am

Grace and pace to you in Messiah Yeshua, our Adonai!

If we wish to consider the interconnection of the tikkunim of souls, let us consider any significant endeavor among human beings on the most practical, material level. As an example, let us consider an architect and their vision for a great building, a skyscraper in a world-class city. Then let’s consider all of the various labors that need to be undertaken to build it and how many people doing their jobs it will require to bring this vision into manifestation. Quite literally, everyone needs to do their job, whatever that is, and the labor of others is completely interdependent with each person’s job being done as intended and needed. On such a project as this we are talking about thousands of people whose labor weaves together completing and fulfilling a greater vision. The tikkunim of souls is much like this, understanding that the tikkune of souls is the accomplishment of their purpose and mission in creation, whatever that may be. The full tikkune of any soul, however, is entirely interdependent with others souls accomplishing their tikkune, their purpose and mission.

We have used a mundane, material example, but understand the same principle applies in all realms, worlds and universes (olamot), so that just as this is true in this world, it is true in the world of angels, the world of souls and archangels, and the World of the Sefirot; hence, Asiyah, Yetzirah, Beriyah and Atzilut.

So far we have spoken about the interconnection of the tikkunim of human souls, but the interconnection of tikkunim extends beyond this. All sentient beings or creatures have tikkunim to accomplish, and their tikkunim is interwoven with ours and ours with theirs. This naturally reaches into the realms and worlds of spiritual forces in the inner dimensions, for as we know, the choices we make and our actions increase the influence and power of spiritual forces in the matrix of creation. Thus, in some way, the divine actions or spiritual works of angels and archangels are dependent upon our tikkunim, and various good works, and likewise, as we well know, our tikkunim and good works are dependent upon their divine actions or spiritual works. Quite literally, from one spirit or soul to another we complete one another, and that exactly is what the Supreme intends, that we love one another as the Messiah has taught and enacted.

This, perhaps, may bring deeper insight into a teaching you have heard many times, that the tikkune of your soul brings the tikkune of the world (tikkune olam), the tikkune of the world of angels, the tikkune of the world of souls and archangels, and the tikkune of the World of the Sefirot, or The Name. Quite literally, it is true, and as we accomplish our respective tikkunim, so we facilitate the tikkune of many other spirits and souls.

Now, concerning our lacking nothing. Yes, indeed, on one level this is a vision from the eternal realm, or supernal abode; hence, our innate perfection and completion beyond the realm of becoming, or space-time. As taught in the practice of perfect success, however, even on a physical, material level we are connected to an infinite reserve of energy, resource, opportunity, knowledge, and so on, and we literally are lacking nothing, nothing at all. If there is lacking it is on account of the ignorance, the illusion of separation, and the self-grasping and various klippot to which it gives rise, God help us! In other words, it is we who create the lack, just as it is we who can create abundance, all as we choose to interact with one another, and the extent to which we are willing to our work, our tikkune – the reweaving of creation and the Sefirot.

In closing, here we can share an open secret, if any have ears to hear it. The Great Natural Perfection is the truth of all things, on all levels, primordial, supernal, spiritual, astral and material; hence, there is this innate perfection in being, and there is this innate perfection in becoming – our intrinsic nature, the ‘I Am.’

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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