Qof and Tongs

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Qof and Tongs

#1 Postby sheryl » Sun Feb 15, 2015 10:41 am

Shabbat Shalom Dear Friends!

Recently, a companion brought a verse from Isaiah 6 to my attention.

After having a luminous vision of the One Sitting Upon the Throne and the Seraphim worshipping, singing:

“Holy, holy, holy is the Lord of hosts;
The whole earth is full of His glory!”

Isaiah is humbled and confesses his unclean lips. He then tells us:

Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar. And he touched my mouth with it, and said:

“Behold, this has touched your lips;
Your iniquity is taken away,
And your sin purged.”


The question posed by the companion is why the use of tongs by the Seraph? Tau Malachi responded that the usage of the tongs was a recognition of the holiness of the fire upon altar. The Seraph is fire and holiness, yet responded humbly in taking fire from the altar.

In building on this discussion, we found that tongs in Hebrew is מַלְקָחַיִם or Mem Lamed Qof Chet Yod Mem, and is also used to refer to fire snuffer - or vehicles for handling or diffusing light.

These thoughts have swirled in contemplations this day, bringing to mind our conversation during Thursday's Zohar that began with Seraph, going to araph or neck, taking us to Kof and another Hebrew word for back of neck, tsava'r.

It comes to mind that the mystery behind tongs, Seraph, Qof, and back of neck are somehow interrelated - that all of these concepts touch upon the mystery of tools or vehicles for the delivery of purifying light into this world.

Praise to our Mother and Giver of All for all of these insights and contemplations.

Any corrections or clarifications to these thoughts will be received with gratitude.

May True Light be delivered and received in this world for the purification and illumination of all beings. Amen.

Sheryl
Last edited by sheryl on Sun Feb 22, 2015 11:09 pm, edited 1 time in total.

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Re: Qof and Tongs

#2 Postby Elder Sarah » Sun Feb 22, 2015 11:16 am

Shabbat Shalom!

Dear Sister Sheryl,

I love that you brought this contemplation to light! It is quite beautiful, thank you.

Recently while studying the Book of Ezekiel I came upon a similar question, I hope this does not distract but rather adds too your insight. In Ezekiel 10 1-2 it is said,

Then I looked and above the dome that was over the heads of the cherubim there appeared above them something like a sapphire, in from resembling a throne. He said to the man clothed in linen, "Go within the wheel work underneath the cherubim; fill your hands with burning coals from amend the cherubim, and scatter them over the city."

then further in verse 6 it is said,

When he commended the man clothed in linen, take fire from within the wheel work, from among the cherubim, "he went and stood beside a wheel. And a cherub stretched out his had from among the cherubim to the fire that was among the cherubim, took some of it and put it into the hands of the man clothed in linen, who took it and went out."

It is interesting to compare the experiences of the two prophets. Both have just witnessed a vision of the Throne, and apparently within both visions there are these 'coals'. In Isaiah the 'coal's' are said to be on the alar, while in Ezekiel they are said to be within the wheelwork underneath the Cherubim. In Isaiah the coals purify the lips, with of course the tongs being as a delivery system. In Ezekiel the man clothed in linen is instructed to take the burning coals and scatter them in the city. It appears the scattering of the coals brings an onslaught of judgement on Jerusalem, though perhaps we can hear this judgement as a purification? It is curious that the man in linen is able to touch the coals in Ezekiel by hand while in Isaiah the Seraph uses tongs. The shift from tongs to hand and from purification to judgement speaks to different gradations of the influence of the coals and perhaps hinting to the mystery that speaks, "the force that binds is the power that liberates".

It seems there is a mystery through the tongs that speaks of a need for a delivery system of the fire of the Lord, a delivery that is staged down. While to handle these coals by hand is to deliver an even greater influx, which depending on the state of the one receiving could either be mercy or judgement. It is interesting that the word 'Kodesh' which is spoken by the Seraphim, begins with Qof. Though while this letter begins the word for 'holy' we know it to be one of the letters in the Hebrew Aleph-Bet that goes beneath the line of writing. In the apparent contradiction regarding this letter we can see it expresses an idea of how we receive the influx of the Light that is Above, it is either going to be in judgement or mercy and it is either going to bind further or liberate. Can we say the Seraph touching the back of the neck has much to do with liberating the rather bestial tendencies in us that might cause a block to the light? Interesting that the coals cast upon Jerusalem where going at a similar tendency that had become inherent to the people of Jerusalem.

These were a few thoughts that arose. There is much to these 'coals' and 'tongs', a very beautiful mystery! Praise Be She who illumines!

Shalom,
Elder Sarah

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Re: Qof and Tongs

#3 Postby sheryl » Sun Feb 22, 2015 11:35 pm

Shabbat Shalom, Elder Sarah!

Praise be She whom illuminates!

Thank you for adding your beautiful insights! They have led to a wonderful contemplation.

Because holy, kodesh, begins with Qof, it comes to mind that when something is called holy, it is being said that it was 'made holy' or sanctified, set apart. And so perhaps 'coals' or gechel, גַּחֶלֶת, is the delivery of the light to make holy, or to sanctify, set apart?

I very much appreciate your drawing out that coals can be either judgment or mercy, depending how the influx is received. Another mention of coals in scripture seems to fit here - in David's song of praise for his deliverance found in 2 Samuel 22.

In verse 2, David begins with this praise:

“The Lord is my rock and my fortress and my deliverer;
The God of my strength, in whom I will trust;
My shield and the horn of my salvation,
My stronghold and my refuge;
My Savior, You save me from violence.
I will call upon the Lord, who is worthy to be praised;
So shall I be saved from my enemies...


And then in response to his cries to Yahweh, David describes his deliverance:

“Then the earth shook and trembled;
The foundations of heaven quaked and were shaken,
Because He was angry.
Smoke went up from His nostrils,
And devouring fire from His mouth;
Coals were kindled by it.
He bowed the heavens also, and came down
With darkness under His feet.
He rode upon a cherub, and flew;
And He was seen[c] upon the wings of the wind.
He made darkness canopies around Him,
Dark waters and thick clouds of the skies.
From the brightness before Him
Coals of fire were kindled.


Coals were kindled by Yahweh's fire and brightness.

David speaks of this as the rebuke of Yahweh in verse 16, delivering him from his strong enemy (verse 18).

Coals here seem to be speaking of the delivery system of the purifying, liberating, sanctifying, Light of God, bringing to mind the blessings of Tzaddik and musar as coals.

May all receive the lightning, the brightness, the fires of God as mercy, being freed from bondage to the sorrow and sufferings of darkness.

With gratitude,

Sheryl

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Re: Qof and Tongs

#4 Postby Elder Sarah » Thu Feb 26, 2015 2:03 pm

Shalom Sister Sheryl!

I am taken by your insight shared in regards to the 'rebuke of the Lord' and the 'glowing coals', especially connected to what makes Holy, to what sanctifies. David is taking up a song of praise, marveling in awe and wonder for what the Lord has done. The 'rebuke' seems to be toward that which has been purified in him, as he says (17) "The Lord reached from on high and took me, the Lord drew me out of mighty waters. The Lord delivered me from my strong enemy". In connection to this purification, these coals and tongs, I was moved to explore more in Isaiah and came across something very intriguing in the context of this exploration. In Isaiah 44:9-12 we read,

"All who make idols are nothing, and the things they delight in do not profit; their witnesses neither see nor know. And so they will be put to shame. Who would fashion a god or cast an image that can do no good? look, all its devotees shall be put to shame; the artisans too are merely human. Let them all assemble, let them stand up; they shall be terrified, they shall all be put to shame. The ironsmith fashions it and works over the coals, shaping it with hammers, and forging it with his strong arm; he becomes hungry and his strength fails, he drinks no water and is faint."

Now this is a reference to the making of idols, I had not considered the making of idols with the idea of tongs. It is interesting, in the art of a blacksmith, tongs are used as the instrument to draw that which is being fashioned in and out of the heat of coals. Ironically, tongs need to be fashioned themself. So, they are this instrument that participates in fashioning of idols, and yet are also fashioned themselves. That a Seraph would use the same instrument to bring a coal to the lips of Isaiah initiating his prophetic utterance hints at an idea of Isaiah himself being “re-fashioned”, or “re-made”. In a certain way he is being put in the forge, but a different sort of forge, the Lords forge so to say.

It is quite curious that in the a few verses down (21) it is said, "Remember these things, O Jacob, and Israel, for you are my servant; I formed you, you are my servant; O Israel, you will not be forgotten by me".What stands out to me is the word "formed" in connection with being re-formed in the forge, of which is a power of the coals, all the while the tongs are that which puts an old form into the fire and removes the new form. It appears, we can be 'formed' in two ways, either according to the Light or according to what is false. If we are formed of what is false, it is as though we are consumed by the very idolatry that forms false images. If we are formed by the light, we are re-made according to our true image, an image that arises in purity, self generated. The true image would appear to resemble the servant who is 'formed', while a false image would appear to be one who is 'forged with the strong arm', as an idol is created.

These were a few thoughts I wanted to share, fun contemplation!

Praise be to you, Holy One of Being who re-forms, re-creating us in your image and likeness!

Shalom
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Speaking in Tongs

#5 Postby Elder Gideon » Sun Mar 01, 2015 11:34 am

Shabbat Shalom Sisters!

"Now this is a reference to the making of idols, I had not considered the making of idols with the idea of tongs. It is interesting, in the art of a blacksmith, tongs are used as the instrument to draw that which is being fashioned in and out of the heat of coals. Ironically, tongs need to be fashioned themself. So, they are this instrument that participates in fashioning of idols, and yet are also fashioned themselves."

This insight of Elder Sarah's is precisely what was recurring for me when first encountering this question raised by Sister Sheryl. The tongs are themselves a mystery, one of ten wonders fashioned, according to Pirkei Avot, before the eve of the first shabbat:
Ten things were created at twilight of Shabbat eve. These are: the mouth of the earth [that swallowed Korach]; the mouth of [Miriam's] well; the mouth of [Balaam's] ass; the rainbow; the manna; [Moses'] staff; the shamir; the writing, the inscription and the tablets [of the Ten Commandments]. Some say also the burial place of Moses and the ram of our father Abraham. And some say also the spirits of destruction as well as the original tongs, for tongs are made with tongs (Chapter 5:6).

All of these events are radical wonders destined from before the first shabbat. The twilight context of these ten wonders takes me to that overlapping place between past and future, blending beginning and end; in this gate of flux, anything is possible. What ironically concludes this list of wonders is something as seemingly ordinary like tongs. But precisely as Elder Sarah is noting, there's nothing simple about them. On tongs depend every other form of material wonderworking.

Consider the legends-midrashim of the Beni Elohim, the "Sons of God," who taught humanity how to forge metal into tools of agriculture and war. To this day, the ancient history is marked by metallic ages. Rabbis have observed through the millenia of Jewish experience what people will do with what they take:Taking is the primitive root verb beneath the noun for tongs. What people take drives what they will do, expressing that with which they're most deeply identifying.

Here, Elder Sarah's insight into idolatry is most helpful. There's no escaping idols within subtler idols in our journey. Simply, an idol is any external form of internal lack, compelling an illusory attempt to fulfill that lack by external means. Solomon called this chasing wind. On the other hand, if any form is a means or vehicle to a deeper end, its utility is fulfilled by its transformation.

What this has to do with speaking is probably another post following any others' insights.

May by our speaking we be made pure to act in alignment with One Will.

Elder Gideon

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Re: Qof and Tongs

#6 Postby sheryl » Sun Mar 01, 2015 3:52 pm

Shabbat Shalom, dear Elders and friends!

Praise to the Queen of Shabbat for these delightful insights!

Your sharing on tongs being used to forge either light or darkness and tongs, Elder Sarah, in conjunction with speaking, as introduced by Elder Gideon, have spurred thoughts of a recent teaching heard on yeast. In this teaching it was said that yeast is the ever flow, the shefa, that is invoked for creating in this world, or darkness that is invoked. The yeast of light or the yeast of the Pharisees'.

It comes to mind that what is invoked is determined by our thoughts and our words--our speaking: these being tools of not only delivery in this world, but also of invocation.

May these thoughts move our discussion forward.

With gratitude,

Sheryl

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Re: Qof and Tongs

#7 Postby malochim » Mon Mar 02, 2015 2:16 am

There is something powerful behind our ability to speak, it is said that Adam was given the power to name all the beasts in the garden of Eden. Knowing the name of a spiritual entity also entails a certain power and sovereignty over that entity. The human level of soul development is sometimes also referred to as the speaking level.

Just as you write speaking also connects with our intention and especially our desires. It is said in the tradition that our life display becomes a prayer. If our desires are directed outwards towards the world, then we will be praying to idols.

But it also through our language that we construct a model of reality, our language becomes the vessel of reception, of knowledge and Light. If we do not have a word or information model for a certain concept we will have a difficult time perceiving it, or relating to it.

Yeshua Messiah says the following in the Gospel of Thomas.

“His disciples said to him: Twenty-four prophets spoke in Israel, and they all spoke of you. He said to them: You have abandoned the living one before your eyes, and spoken about the dead.“

The Seraph are connected to fire and the tongs and coals as well. Just as Elder Gideon was drawing out, this seems to be connected to purification by fire. A remodelling or realignment of consciousness. Coals are used to fuel the furnace in which the metal is molded and formed, it is the fire under the athanor of the zelator. There is another passage in the book of revelation that also speaks about this process of purification.

“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.”

The greek word used for torment can also mean touchstone, an instrument used to test the purity of metals. Also another translation of forever and ever would be for aeons or ages, which does have an end.

Blessings in the Light of the Messaih,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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Re: Qof and Tongs

#8 Postby Elder Gideon » Wed Mar 04, 2015 9:29 pm

Shalom Friends:

I'm very much enjoying this discussion and detail drawn out by you all.

I hear coals as revealing, for this is what fire does. It seems that when chemical fire touches something, fire causes other substances to burn, but I've understood that it's more subtle: external fire releases internal fire. In other words, everything on a molecular level is already burning; when this internal fire is catalyzed by fire outside, the internal fire is released.

A campfire is merely the release (light and heat) of the peptide bonds formerly holding together as wood. Fire is waiting in everything. Even our planet is made of fire. I heard an environmental writer liken the crust of the earth on which we're building and scurrying to the skin that forms on heated milk. Need we ask the stars of what they're made?

The essence that both prophetic scenarios Elder Sarah has cited seem to overlap in mysteries of purification. There's no end to this. To consider a journey through the seven heavens, souls are reduced or refined, heaven by heaven, as they sublimate in greater degrees of likeness to fire. The point of purification, be it a coal taken to one's lips by tongs or coals cast talismanically upon a city by an angelic hand, is to reveal that with which one's identifying. If in mercy, that one is more than what they think and will ascend. If in severity, that one is far less and will burn. It's not the Holy One deciding, but one's own identity. What else is purification, but to reveal what already was all the while?

May we remember the fire that wears us.

Elder Gideon

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Re: Qof and Tongs

#9 Postby Tau Malachi » Sat Mar 21, 2015 1:54 pm

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

St. James engages a very lucid discussion of the need for the mastery of the tongue, or the purification and sanctification of our speech. From the larger passage there is a verse that comes to mind, “From the same mouth come blessing and cursing, my brothers and sisters that ought not be so” (James 3:10). He begins the larger passage saying, “Not many of you should become teachers…” and naturally this extends to the role of the messenger or prophet, such as Isaiah. To teach the Holy Gospel, and to speak the word of Yahweh, requires a refinement of speech, the purification of the mouth and tongue, for blessing Ha-Shem and calling upon Ha-Shem, and speaking the word of Yahweh, and so on, negative manifestations of speech need to be purified and brought to an end. The confession of the prophet is lovely, for he understands this, and the response and divine action of the seraf is swift and sure, allowing Isaiah to draw nearer to the presence of Yahweh.

There is something more, however, concerning the teaching of St. James about the tongue, and likewise, this purification of the lips of a great prophet by an angel of Yahweh. You see, there is a continual of shefa from the Sefirot – ‘everflow,’ and it’s flowing with, in and through all things in creation, but the principle channel or vehicle of shefa in this world is humanity. Shefa corresponds with all spiritual and material bounty, and all manner of blessings, all as the Holy One wills and ordains, but it may also become all manner of curses, feeding the Other Side and generating klippot. What the shefa becomes, how it manifests, depends upon our thoughts, speech and actions; if our intelligence an speech is in harmony with the will of the Most High and the Divine Attributes (Sefirot) then there is a flow of blessings and great bounty, but if not, if there is distortion and impurity, then blessings become curses and mercy becomes judgment.

Understand, we are co-creators with God (Elohim), and the power to create, form and make in us corresponds with our intelligence and speech. Ruach Elohim sets creation into motion, Elohim utters creation into being, and then according to the words of Elohim, the will of the Most High (Ratzon Elyon), angels speak, creating, forming and making things, and so also human beings speak, creating, forming and making.

There is great power in our speech, and for good or evil, for better or for worse, human beings are co-creating, or co-weaving, the reality of their experience in this life, in sleep and dream, and in the afterlife with their thoughts and speech all of the time. Regardless of whether or not we are conscious of it this is continually happening, and if we are not conscious, if our speech is not purified and sanctified, and rightly directed, then most often the shefa is feeding the Other Side through us and we are creating klippot, husks of darkness or impure emanations.

Isaiah understood this very well and he invoked divine assistance for the purification of his lips, his speech, and likewise so also did St. James who writes such an eloquent teaching on the subject (James 3:1-12).

In closing there is a great mystery that it is given that I may share today. As has been said, Elohim creates through speech – the Word, and as Elohim utters creation into being, so the angels speak, creating, forming and making things according to the will of El Elyon; and with them, so also human beings speak, creating, forming and making. Listen and hear and understand! The utterances of Elohim, this corresponds with the emanation, creation, of something from no-thing, and the speaking of the angels and human beings as co-creators, this is the creation of something from something. In this light you may reconsider teachings on this subject given in “Gnosis of the Cosmic Christ,” allowing the contemplation to expand.

Here this teaching is relevant because I once hear my beloved tzaddik, Tau Elijah, say that the purification of Isaiah’s lips with the coal was so that he could acquire something of the Habad of the creation of something from no-thing (Habad of Atzilut), and be able to speak the word of Yahweh having that spiritual realization. Of course he was not able to speak the mystery he knew, for no one can, but he could have the Habad of the mystery as makifin, encircling knowledge.

You may understand what Elijah taught if you remember what the Holy Kabbalah says about the serafim, that the greater serafim worship in the interior presence of Yahweh – the Upper Shekinah; hence, the place of the utterance of Elohim, the speaking into being of something from no-thing (Ain).

Shalom Aleichem!
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No-thing Accomplished

#10 Postby Elder Gideon » Sun Mar 22, 2015 10:13 am

Equinox Shalom!

The utterances of Elohim, this corresponds with the emanation, creation, of something from no-thing, and the speaking of the angels and human beings as co-creators, this is the creation of something from something.

This is a most magnificent, essential teaching, Tau Malachi. I praise Mother for all that this says so simply.

How obvious it is, and yet with some hours and now a day, I continue to find this chain-reacting with many other principles in our Messianic Kabbalah.

Having worked recently in a purification cycle preparing for our most recent solar feast, I'm fascinated by the realms attributed to the four yesodot-foundations of consciousness. Mineral:North, Plant:West, Animal:East, and Human:Fire. The teaching of the qlippot of the animal realm is its senseless chatter, meaning speech that is so often only about location, position, rank, attracting, or repelling. Prior to digitized recording technologies, theories about animal communication speculated that rather than randomness, patterns and intentions pervade the varied sounds of birds and mammals. Being able to analyze these sounds now reveals something far from random. Songbirds studied in England reveal traditions, repertoires, and improvisation passed through generations; parrotlets in Ecuador are recorded 'speaking' differently to each of their young, as though individually 'named'. In the mammalian world, particularly among primates with whom we share well over ninety-eight percent of the same genome, the single biggest sophistication distinguishing us from primates is language. All of this to say, primates haven't changed the environment as radically as humans, who have the preeminent power to create through language. The state of the world is the narration we speak.

The world we're collectively narrating daily with our words flows from the individual narrative of our own lives. The place from which I speak is either conscious of no-thing or unconscious of something. Though any incarnation is from something, no-thing is its essence. In both of these states, there is an equally wide-ranging, spectral depth. Unconsciousness is my bondage to something; consciousness is my freedom in no-thing. Like a dream interpreted, what I say of it is what I create. How I frame my incarnate narrative is the place to where it goes. This is the mystery of the seraf taking tongs to hold the coal. From no-thing, Hashem granted the first tongs; from the something of the first tongs, other tongs are forged. This is what is so exciting about this mystery, Tau Malachi. Something is always arising from a starting point either in something or no-thing. For Isaiah to glimpse Atzilut required his shifting out of something, meaning his name-form, and consciously into no-thing, meaning his soul.

This same shift Adonai Yeshua enacted perfectly with the Crucifixion and Resurrection. Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished (Matthew 5:17-18). The law and the prophets is from something, which, while upgrading, purifying and preparing, cannot fully change something. Fulfilling is from no-thing, accomplishing the Divine Will. No-thing teaches something of its innate freedom present all the while. This same mystery is present in our oral tradition which narrates that when Adonai Yeshua proposed marriage to Our Lady, at first she refused, telling him he did not know what kind of woman she'd been. She spoke from something. He responded by telling her, "That woman of whom you speak is not before me now." He spoke from no-thing.

It is such a deeper mystery of Grace now, how to integrate, fulfill, and accomplish by starting from no-thing. I've never heard before that Grace is no-thing. What more is meant by no-thing by which something is fulfilled? How does no-thing accomplish?

Gratefully,

Elder Gideon

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Re: Qof and Tongs

#11 Postby Tau Malachi » Sat Apr 11, 2015 3:47 pm

Grace and peace to you in Hayyah Yeshua!

If we look into the aspects of the soul, yechidah and hayyah corresponds with something from no-thing, and ruachot and nefeshim correspond with something from something, expressing the karmic continuum of our soul, and our neshamah is the intersection of these two dimensions of our soul, our being as we are in the Infinite One and our being as we are in ourselves. All living spirits and souls – all creatures, arise as something from no-thing, and that “something” that they are, which corresponds with the intention of the Holy One in creating them, needs to be actualized and realized. Thus the play of something from something arises as spirits and souls begin to weave and create with what the Holy One has made them and given to them, engaging the dance of ever-becoming, all as the Holy One has ordained. The fruition of the realization of the something we are in the Infinite One is the recognition and realization of our no-thingness, the Ain Nature or Clear Light Nature. It is in this that souls are set free.

It is true that the law and the prophets is all something from something. It is the play of cause and effect, mercy and judgment, the karmic continuum of creation and the creatures composing it – such is the law. The Messiah and the gospel is something from no-thing, the pure emanation of Supernal Grace, Abundant Mercy; hence, the suspension of judgment, the complete forgiveness of sin in the Messiah, or the negation of all that is not the “something” the Holy One intends and ordains.

Here we can speak an open secret concerning grace and the soul. The grace we receive in the Messiah is the “something” that we are in the Most High (Elyon) – our true being, joined with the knowledge of the no-thingness that we are, the no-thingness of all that appears. If this is received, recognized and realized, then it is understood that sin and death have never substantially existed, and the bornless nature of the soul is known; hence, eternal life is realized – our eternal being in the Infinite One.

In a manner of speaking we may say that grace is the revelation of our true being, which is the pure emanation of the Primordial Foundation (Clear Light) and the Infinite One (Ain Sof), and we may say that with this revelation the unreal passes away and only what is real remains, the awareness, knowledge, of the Holy One manifest in countless emanations – all creation. This is the esoteric understanding of the forgiveness of sin, that ultimately sin is unreal, illusory, and that with the dawn of the presence of awareness and acquisition of knowledge (da’at, gnosis) – the realization of the true nature of realty above and below, as ignorance is dispelled, so sin and death are brought into cessation.

Contemplating the Great Tree of Life, of course, something from no-thing corresponds with the Sefirot of Atzilut (Yichud), while something from something corresponds with the Sefirot of Beriyah, Yetzirah and Asiyah (Perud). Thus, grace may be understood as the reception of the spiritual influxes of the Sefirot of Atzilut. As we know, souls roots are formed from the Sefirot of Atzilut, reaching into Adam Kadmon, and therefore as we receive influxes of the Holy Sefirot, so we receive influxes of the inner aspects of our soul, yechidah and hayyah; hence, our being as we are in Ain Sof, the Infinite and Eternal.

Contemplating the fundamental Tree of Life, according to the masters of the tradition Keter corresponds with something from no-thing, while all of the other Sefirot correspond with something from something, for Keter is the direct emanation of Ain, and is called Ain because of this, and all of the other Sefirot emanate from Keter and from one another all the way to Malkut. In that the three Supernals abide in Sacred Unity, inseparable from one another, and on a fundamental Tree of Life glyph the Supernal Triad corresponds with Atzilut, so all three Supernals may be understood as corresponding with something from no-thing, while the seven Sefirot of Construction correspond with something from something. In this we may understand that the realization of Supernal Consciousness is the realization of the “something” from no-thing that we are, and that all is, and that this corresponds with the realization of the Divine I Am (Anoki, Eheieh).

In this, perhaps, we may gain some insights into grace as the manifestation of something from nothing, as well as gain some foundations for further contemplation of this deep mystery.

Here I will pause, and abide, waiting upon the Spirit of the Lord.

Shalom Aleichem!
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Re: Qof and Tongs

#12 Postby sheryl » Mon Apr 13, 2015 10:21 am

Shalom Tau Malachi and Elder Gideon,

I am delighted to discover your most recent posts.

Purification of thought, speech, and action have been in heart and mind recently as my own need for purification has been recognized, and I give thanks to the Holy One for the sharings that have spurred even deeper contemplations.

What you have shared, Tau Malachi, on something from something and something from nothing has brought forth a swirling of contemplations. If my understanding is proper, a couple of questions have arisen.

Can we say that the flicker between Ani-Ain of a realized being is a flicker between something from nothing and No-Thing? And if so, can something be said of the connection, if there is one, between the self that arises from the law, something from something, and the self that arises from Grace, something from nothing?

May all speech be purified so that we might be gifted with a glimpse of Your Holy Habad.

With gratitude,

Sheryl

Tau Malachi
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Re: Qof and Tongs

#13 Postby Tau Malachi » Tue Apr 14, 2015 9:25 am

Grace and peace to you in Hayyah Yeshua!

Yes, if we are talking about a holy and enlightened one, and the flickering between Ani and Ain, then this would be a flickering, in a manner of speaking, between something from no-thing and Ain (No-Thing), for the enlightened ones are aware of Ani-Ain, that Self is No Self.

Everything, though, flickers between being and non-being, or something and no-thing, it is just that relatively few souls are fully awake and aware of this flickering. Quite literally, everything is coming into being and going out of being all of the time, and this is the nature of the existence of all things composing creation, and they are all empty of any substantial self-existence, their nature is emptiness, voidness, no-thingness.

The awareness of this flickering, of course, corresponds with the arising of the Great Vision of Melchizedek; hence, the arising of the primordial elements from Clear Light and Ain Sof in their innate purity, which corresponds to the arising of the Body of Glory and Body of Emanation from the Body of Truth.

Now, this pure radiant awareness and this Great Vision dawns naturally and spontaneously as the mind, consciousness or soul rests in its own intrinsic nature, abiding in unification with the Clear Light and Infinite One (Ain Sof); this corresponds with the arising of our being as we are in the God Most High (El Elyon) and it corresponds with Supernal Influx, Supernal Grace.

Diminished awareness and the impure arising of the primordial elements of consciousness – their arising bound up in the ignorance and the karmic continuum of the mind, consciousness or soul, corresponds with the Vision of Ignorance and the play of something from something; hence, it corresponds with an arising of the mind, consciousness or soul under the dominion of the law, in bondage to the gilgulim, or sin and death.

Shalom Aleichem!
Tau Malachi

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