Three Roots & Three Veils

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Elder Gideon
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Three Roots & Three Veils

#1 Postby Elder Gideon » Sun Nov 02, 2014 10:10 am

Shabbat Shalom!
Blessings of St. Lazarus be with all souls on either side of the veil!

In a stunning moment while sharing teachings of the Three Roots with the Magdalene Circle in Austin, Texas, Sister Hannah inquired about the Abyss, which gifted a breathtaking insight.

Before sharing this, we'll recall the Three Roots teachings which Tau has shared over this year. The First Root is To remember one's transcendence and its place in the Tree of Life is the path of ג spanning Keter and Tiferet. The Second Root is To set your mind on things that are above and its place in the Tree of Life is the path of ס spanning Tiferet and Yesod. The Third Root is To remember God is with you and its place is the path of ת spanning Yesod and Malkut.

These three paths, or netivot, form the Middle Pillar of the Tree of Life, being the alignment of habitable reality as we can experience it physically and metaphysically. When we hold to a singular Tree of Life, all olamot are present. The olam of Atzilut is contemplated as Keter, Hokmah, and Binah; the olam of Beriyah is contemplated as Hesed, Gevurah, and Tiferet; the olam of Yetzirah is contemplated as Netzach, Hod, and Yesod. Asiyah is contemplated as Malkut.

If the three paths of the Middle Pillar and the triadic groups distinguishing olamot are clearly understood, then we may recall how these points between distinct olamot are contemplated as transitional veils of grosser or subtler influence of karmic vision and narrative.

Starting from below for example, between Malkut (Asiyah) and Yesod-Hod-Netzach (Yetzirah) is what is called the Veil of Qeshet. Much can be said of the karmic experience in dream, vision, or meditation approaching this veil. For brevity and momentum, we may say its karmic narrative is very personal, deceptive, flattering, and ego-inflating.

Between Yesod-Hod-Netzach (Yetzirah) and Tiferet-Gevurah-Hesed (Beriyah) is another more subtle transitional barrier called the Veil of Paroket. This too is complex, so we may simply say its karmic vision and narrative is collective, generational, and historical.

Between Tiferet-Gevurah-Hesed (Beriyah) and Binah-Hokmah-Keter (Atzilut) is the most subtle transitional barrier called The Abyss. This is The Deep as we read in scripture, where Leviathan sports. Its karmic vision and narrative is cosmic, holding the raw elements of narrative itself in primordial seed form. Of The Abyss, Tau Malachi has taught that it is reality manifest as one expects: consciously, subconsciously, and unconsciously.

To sum, we've discussed the three netivot of the Middle Pillar and how they are transitions between olamot in a singular Tree of Life. We've also said that these three transitions are veils of grosser or subtler karmic vision and narrative. If you're still with this, perhaps you're seeing where it steps next into the most breathtaking contemplation: Overlay Three Roots in place of the three veils and we have a whole new insight into how the Three Roots empower our conscious return to God.

Contemplate the path of ת as the Third Root To remember God is with you, empowering your ascent through the Veil of Qeshet.

Contemplate the path of ס as the Second Root To set your mind on things that are above, empowering your ascent through the Veil of Paroket.

Contemplate the path of ג as the First Root To remember your transcendence, empowering your ascent through the Veil of the Abyss.


Praise be She for revelations of new mystery. Amen and amen.

May all souls, living and dead, remember and turn to the Root.

Elder Gideon

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Re: Three Roots & Three Veils

#2 Postby sheryl » Sun Nov 02, 2014 6:29 pm

Shabbat Shalom, Elder Gideon and Friends!

Praise be She for this delightful insight! This connects the mysteries gifted us with our labor, our work -- of which it was said in a recent Shabbat Discourse, is our joy, our delight!

If I might add additional teachings to what has been given, which arose in contemplations this Shabbat Day.

Contemplate the path of ת as the Third Root To remember God is with you, empowering your ascent through the Veil of Qeshet.

This brings to mind the first of the Six Essentials: cleaving, to Messiah, Tzaddik and Community of which Tau Malachi taught:

The first three essentials correspond with passionate faith and love, and devekut, cleaving: we cleave to the Messiah, Tzaddik and Community, having passionate faith in the Risen Messiah. This is a cleaving with our soul, and with our heart, mind and life, drawing close, and unifying ourselves with Yeshua Messiah, and with the Living Body of the Messiah in the world, Tzaddik and Community – Tzaddik and Community being the embodiment of the Holy Light and Spirit of the Messiah, and the vehicle that communicates it, initiating and empowering in the spiritual life and practice.


This also brings to mind remembering the outer and the inner Sanctuaries: Adonai Yeshua, the Holy Gospel, the Sacred Circle, and the Apostle of Light, the Great Angel, the Holy Bride.

Perhaps we can say that through a proper education, through proper cleaving, devekut, the Veil of Qeshet will be pierced? Through faith...

Contemplate the path of ס as the Second Root To set your mind on things that are above, empowering your ascent through the Veil of Paroket.

Of this Root, Tau Malachi taught:

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.


This brings to mind kavannah, focus, even during trials and tribulations. Through hope the Veil of Paroket will be pierced.

Contemplate the path of ג as the First Root To remember your transcendence, empowering your ascent through the Veil of the Abyss.

Of this Root, Tau Malachi taught us:

...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.


Knowing, remembering who we are in God. Through love the Veil of the Abyss will be pierced.

Faith, Hope, and Love, but the greatest of these is Love.

May all beings abide in Faith, Hope and Love, in the Union of Grace!

With gratitude,

Sheryl

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Three Roots & Three Veils

#3 Postby Elder Gideon » Tue Nov 04, 2014 6:31 am

Shalom Sheryl!

Lovely that you drew out faith-hope-love between these Three Roots and the three veils. It is an inspired contemplation. Because of their symmetry, one could flip faith in the place of the First Root and love in the place of the Third Root for another contemplation. When we feel these Three Roots as a process, then, like St. Paul's teaching you're citing, Faith-Hope-Love are a process parallel to the Three Roots, putting the remembrance of God with us in our actions of love. This makes Yeshua's teaching from Matthew 25:45, Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me, a perfect union of Third Root with active love and compassion.

Wonderful! Thank you for sharing this!

Elder Gideon

Mark Daniel
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Re: Three Roots & Three Veils

#4 Postby Mark Daniel » Sun May 24, 2015 9:13 am

Good morning dear brothers and sisters,

I have been contemplating the three temptations faced by Master Yeshua in the desert after the baptism. It began as a reflection on the trials as opportunities to uplift the energies of the lower three interior stars (a nice discussion of this in post titled 'Isreal: The Victory of God (Genesis 32:28'). But it soon evolved into thinking about the trials as insights on ascending the three veils. As always this morning while reading the forum I stumbled (by grace) onto this inspiring discussion.

My intuitiuon is that there is some connection between ascending the three veils and overcoming the three trials. I would love to hear if this resonates with anyone else, or to hear if the tradition has anything to say about this.

In the mean time let me share a few of my thoughts.

In one respect the three trials can be read as overcoming various forms of delusion: the delusion of scarcity (taunted by the adversary to create bread); the delusion of seperation (challanged by the adversary to demonstrate God's favor by jumping from a high tower); and the delusion of powerlessness (the adversary offers an earthly kingdom in exchange for feilty). It seems to me that ascending the three veils can also be thought of as transcending various grades of delusion - karmic vision, karmic matrix, cosmic ignorance.

I hear in the wisdom Master Yeshua offers us regarding the three trials a way of understanding what is needed to ascend through the these grades of delusion.

In the first trial, I hear Him teaching that there is no scarcity - God is ever-here, ever-present and ever-supporting our existence (remember God is with you). The material world of bread is only part of what sustains us. Behind and above mundane experience is the Word of God filling us. This sounds like a movement from the material realm at Malkut to an awareness of the astral at Yesod, and so through the veil of Qushet.

In the second trial, I hear Him teaching us that there is no seperation - there is no need for a particular physical demonstration of love (jumping from the tower) when in each and every moment we can become aware that we are sustained by the Compassionate Heart of God itself. We have only to open to the truth that we have never been (nor could ever be) seperateed from Gods love (set your mind on things above). This sounds like a movement of consciousness from Yesod (the Water-Star, and earthly love) to Tiferet (the Heart-Star, and divine Love), through the veil of Paroket.

Finally in the third trial, I hear Him teaching that we are not powerless - what need do we have of earthly kingdoms when in truth we are transcenent (remember your trancendence). We are already the sons and daughters of God, we have only to surrender fully into our divine inheritance. And as Tau Malachi writes, "To pass through Da'at or "to cross the abyss", we need only become transparent to the light that shines from within us and recognise and realise ourselves insuperable from the light continuum" (Cosmic Christ).


Thats it for now. Thank you for letting me share a bit of what I have been feeling.

Excited to hear any responses, if they are called.


All my Love!!

Mark Daniel-

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Inside-Outside-No side

#5 Postby Elder Gideon » Tue May 26, 2015 5:55 am

Shalom Brother!

Lovely connections! To see the Three Temptations as movements through the Three Veils is one I'd not made before and am enjoying it immensely.

The character of these Three Temptations has some universality to it for all of us and yet suggest particular shadows being integrated by this particular master. Comparing them with the three temptations the Buddha faced—desire, fear, and self—has some universality for us all and suggest particular shadows for this holy one as well. All of this to say, the veils in principle are universal and are experienced subjectively by the individual. To this effect, I hear your correlation in a new way.

Another way I'm enjoying the Three Roots as passage through the Three Veils regards context: outside, inside, and their union. God is with me, everywhere around me. I set my mind on things that are above, which is within. I remember my transcendence, where outside and outside are no longer segregated but fused seamlessly. Applying these contexts respectively to the Three Temptations isn't something I've done, but has some possible links, if not too subtle or esoteric, when paralleled with the Three Veils. This is a contemplation in progress.

Thank you so much for sharing, brother!

Elder Gideon

Mark Daniel
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Re: Three Roots & Three Veils

#6 Postby Mark Daniel » Mon Jun 01, 2015 7:11 am

Elder Gideon, brother, how exciting!

Contemplating your additional layer of external, internal and union has provoked a wonderful stream of thoughts!

What comes forward is a possible way of furthering our discussion by reflecting on the process of deepening meditation.

When we begin meditation we may first focus on something reletively external or physcial such as the breath or a flickering candel light. The aim we could say is to have the experience that even though the world is ever changing, coming and going, with nothing standing still, there is behind the myriad of change an unchanging aspect - specifically the witness of the changing world, which itself doesnt change.

Next we may begin to move inward and observe the more subtle ever changing internal world of emotions, thoughts and intentions. Once again we slowly move towards becoming aware of that which doesnt move - we may begin to be able to settle our awareness on awareness itself, that unchanging energy that underlays and gives birth to the ongoing stream of internal movements.

Finally, having become thourghally aquainted with, and deeply absorbed in, awareness itself we may be led to ask 'if awareness can be percieved, who is percieving it?' And by grace we may take that plunge into the holy ‘I AM’ which cannot be perceived but only percieved from, and in which there is no division between subject and object.

Of course meditation rarely (or ever) progresses in such a linear fashion. Nevertheless it seems to me that these three steps do describe something important about the layers of deepening that I’ve experienced in my own practice. And if we accept the story as is, then some connection emerges to our conversation about the veil and the temptations.

The progession suits the external, internal and union character of the three veils you have suggested. And it seems to me there is something of this movement we may read in Master Yeshua’s overcoming the three temptations - the first temptation is overcome by knowing God's word as the great sustaining stillness behind and within the changing physical world (bread comes and goes, but God's word ever remains and sustains); the second temptation is overcome by knowing God's unchanging love behind and within the internal emotional/intellectual world (desires and insecurities come and go, but Gods Love remains); the third temptation is overcome by coming to know God so intimately that lover and Beloved merge in perfect devotion and surrender.

I hope this is clear enough to give you some sense of my intuition.

Thank you again so much for the continued reflection Elder Gideon!

May the contemplation ever be in progress =)


Love and Light brothers and sisters!


Mark Daniel-

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Re: Three Roots & Three Veils

#7 Postby sheryl » Mon Jun 08, 2015 8:37 pm

Shalom Elder Gideon and Mark Daniel!

I am enjoying your discussion very much.

Considering the three temptations along with the three roots is opening up for me a deeper contemplation. Thank you Mark Daniel.

Elder Gideon, I am intrigued by outside, inside and no side as well. This does seem to speak essentially of our journey of return. If additional insights have arisen, I would be grateful if you are able to share them.

Sheryl

Elder Gideon
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Sh'ma Israel

#8 Postby Elder Gideon » Tue Jun 09, 2015 7:55 am

Shalom!

The inside-outside-no side contemplation is entirely the path of return. Ignorance of their inseparability ranges from the most gross and worldly to the most subtle and sublime. Just last Friday night, Tau reminded us that the Abyss, of which we've spoken above in this thread, is the ceiling of cosmic consciousness, the most subtle, transparent barrier that obstructs full reunification with the One.

Tau has described the bliss of cosmic consciousness as very intoxicating, for the awareness of the unity at such a fundamental level is unspeakable. Many mistake this bliss as reunification while one is still transparently separate. I suppose that guarding against premature misperceptions that come with such lofty attainments is the ceaseless emphasis upon the evermore that the Holy One is. We see this with Yeshua, where he speaks of himself in union with, but also distinguishes himself from, the Father. Would that Christians see his own humility as its teaching on how to traverse the Abyss.

Where we practice unifying with the One is in plain sight every Shabbat. When see sing the Sh'ma, inside its kavvanot are exactly how outside-inside-no side are fused:

Sh'ma Israel: We visualize the earth and all its good creatures self-luminous for who they are as they are in God.

Adonai Elohenu: We visualize a great light within and above, of which all the living are an extension.

Adonai Ahad: The shining in all surrounding us joins with the shining within-above in one unified field of light.

The simplicity of this can be practiced by anyone at anytime. The more it is done, the nearer one draws in their heart, mind, and life to the awareness surrounding, pervading, and transcending all. It is with this intention that Jewish people to this day pray the Sh'ma throughout their life to say it in their death.

Say to Awareness, 'You wear us.'

Elder Gideon


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