Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

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Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#1 Postby Tau Malachi » Sat Feb 13, 2016 1:34 pm

Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

When we have a basic understanding of the Sefirot (Divine Attributes) and Olamot, and their correspondences, then it is good to venture into deeper contemplation of them and consider their interiors and various mysteries associated with them. As we know, each Sefirah contains all ten Sefirot, and these are called “interiors.” Thus, Keter contains all of the Sefirot from Keter to Malkut, and the same is true for all of the other Sefirot, and therefore when we speak of ten Sefirot counting the interiors there are one hundred. Likewise, speaking of the ten Sefirot manifest in the four Olamot (Universes) from Atzilut to Asiyah, not including Adam Kadmon, there are forty, and counting their interiors they are four hundred.

What is significant about the interiors of the Sefirot? What essential mysteries do they convey?

Keter (Crown) emanates from Ain Sof (the Infinite), and in its essence it is inseparable from Ain Sof, and yet in the process of tzimtzum (restriction) Keter is distinct from Ain Sof and emanates Hokmah (Wisdom), and Hokmah is distinct from Keter and emanates Binah (Understanding), the Sefirot emanating from one another in this way until Malkut (Kingdom) comes into being. As we know, each Sefirah from Keter to Malkut corresponds with a greater restriction of the Holy Light and Spirit of the Infinite One, until at the level of Malkut it is most restricted, and therefore becomes accessible to the worlds of creation and is able to sustain the life of countless worlds. Something of this plays out within each Sefirah, for just as there is a restriction of Ain Sof for the emanation of Keter, so Keter must restrict itself to emanate Hokmah, and the same is true of all the Sefirot to Malkut; each must restrict itself to generate another Sefirah of a lower, outer grade of the Holy Light and Spirit. The interiors of the Sefirot indicate the mystery of how this progressive restriction happens, there are ten grades of restriction within the Sefirah itself, which gives rise to another Sefirah distinct from itself, and these grades of restriction correspond with the ten Sefirot within each Sefirah.

Keter of a Sefirah corresponds with its inmost essence and inseparability from its cause of emanation, or its relationship with its cause of emanation, and Tiferet corresponds with the Sefirah in relationship to itself, and Malkut corresponds with the Sefirah in relationship to the Sefirah that emanates from it. Thus, Keter within a Sefirah is its connection to the one before it and Malkut is its connection with the one after it, while Tiferet is the Sefirah as it is in itself as a distinct and individual Divine Attribute.

Keter of each Sefirah also corresponds with the great and supreme mystery of how all of the Holy Sefirot are joined to Ain Sof “like a flame to a coal,” and indicates that in their essence and nature they are all Ain, “No-thingness,” or Belimah, “without-what,” and Tiferet of each Sefirah corresponds with the mystery of the Messiah in each Sefirah, and the divine action of the Messiah through the Sefirah, while Malkut corresponds with the mystery of the Sefirah as it manifests in the kingdom of God, or the World-To-Come.

Along with indicating the mystery of the process of tzimtzum (restriction) within the Sefirot themselves the teachings of each Sefirah containing all ten Sefirot indicates the mystery of the Holy Sefirot as a co-arising altogether, and indicates how each is an aggregate of all the Sefirot, and how they are interdependent, interconnected, existing in a dynamic interpenetration and interaction; hence, a dynamic unity (yichud).

Concerning the interrelationship of the Sefirot indicated by the interiors, the configurations of the Sefirot within the Sefirot form the Holy Partzufim (Divine Personifications), corresponding with deep interactions and interrelationships of the Sefirot with one another in Atzilut (Emanation), which are the tikkunim of the primitive Sefirot of Adam Kadmon.

You may also recall that the ten Sefirot designate five dimensions, the spiritual dimension, along with time and space, and therefore each Sefirah having all ten Sefirot within it indicates each as a light realm or palace of light, or as a chamber of a great palace of light - mysteries of the Hekalot. In this regard we may remember the teaching of Yeshua Messiah, “In my Father’s house there are many mansions” - the light realms of Atzilut, which corresponds with the interiors of the Sefirot of Atzilut, the light realm being formed by them.

These are the essential keys for a deeper contemplation of the Holy Sefirot and their interiors, and through them the Spirit and angels may reveal to you many deep mysteries of the Works of Creation and Works of the Chariot if you will contemplate the mysteries, and pray and meditate, seeking understanding.

Also, here we may share an open secret, for in the same way that each Sefirah contains all ten, so each Olam (Universe) contains all four Olamot (Universes), Atzilut-Beriyah, Yetzirah and Asiyah, or Emanation, Creation, Formation and Action, and this is how the process of tzimtzum (restriction) happens through which an Olam emanates or generates another lower, outer Olam, and all of the Olamot come into being.

Atzilut or Emanation of an Olam corresponds with its essence and its inseparability from its cause, and Asiyah or Action of an Olam becomes Atzilut or Emanation of the next Olam, and Beriyah and Yetzirah, or Creation and Formation, are like the conception and gestation of that Action, and this is true from Atzilut to Asiyah, Asiyah generating the countless worlds of the material universe through the very same process, all four also being in Asiyah, Action.

Now the cause of Keter and Atzilut is Ain Sof, and the cause of all that follows is the Sefirah or Olam preceding it, and this play of cause and effect in a progressive restriction of the Holy Light and Spirit of the Infinite One creates distinction and individuation from one Sefirah to another, and from one Olam to another, so that truly a vast spectrum and array of gradations of the Holy Light and Spirit become manifest, one that spans from the primordial universe (Adam Kadmon) through the supernal, spiritual, astral and material universes, Atzilut, Beriyah, Yetzirah and Asiyah. Understand, however, that although distinct and individual the Sefirot and Olamot are interdependent and interconnected, and they exist in a Sacred Unity; they are unified in the Holy Light and Spirit of the Infinite One, of which they are formed and that pervades them, and they are unified in their co-arising, each Sefirah being an aggregate of all of the Sefirot, and all sharing the same inmost essence and nature, Ain.

In closing it needs to be said and understood that although the Holy Sefirot are inseparable from Ain Sof, the Infinite One, and the Holy Light and Spirit of the Infinite One pervades them, the Infinite One transcends them, and of the Infinite One transcendent, in truth, nothing can be known and nothing can be spoken; all that we can know and speak of the Infinite One is revealed and manifest through the Holy Sefirot and Olamot.

With these essential keys you have the beginning of many deep contemplations of the mysteries of the Sefirot and Olamot; may the Spirit of God grant you insight, and may the angels of God bless you with their heavenly knowledge! Amen.

Shalom Aleichem!
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Re: Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#2 Postby Martina » Sun Feb 14, 2016 6:59 am

Greetings in the Light of the Holy One!

Gratitude and praise to Imma for inspiring these profound and beautiful teachings!

"Something of this plays out within each Sefirah, for just as there is a restriction of Ain Sof for the emanation of Keter, so Keter must restrict itself to emanate Hokmah, and the same is true of all the Sefirot to Malkut; each must restrict itself to generate another Sefirah of a lower, outer grade of the Holy Light and Spirit. The interiors of the Sefirot indicate the mystery of how this progressive restriction happens, there are ten grades of restriction within the Sefirah itself, which gives rise to another Sefirah distinct from itself, and these grades of restriction correspond with the ten Sefirot within each Sefirah.

Keter of a Sefirah corresponds with its inmost essence and inseparability from its cause of emanation, or its relationship with its cause of emanation, and Tiferet corresponds with the Sefirah in relationship to itself, and Malkut corresponds with the Sefirah in relationship to the Sefirah that emanates from it. Thus, Keter within a Sefirah is its connection to the one before it and Malkut is its connection with the one after it, while Tiferet is the Sefirah as it is in itself as a distinct and individual Divine Attribute."


In this fascinating play of restriction what can be said of the other interior Sefirot? It seems a Sefirah comes into being through the ruhaniyut of interior Hokmah and its union with interior Binah. What is the role of interior Hesed and Geburah? It seems there could be more or less restriction of the energy of a Sefirah.

I am grateful for any corrections.

Shabbat Shalom,

Martina
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Re: Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#3 Postby Bevan » Mon Feb 15, 2016 12:21 pm

Shalom Tau Malachi!

I too am in awe and curious where these teachings may lead. Praise be to the Yahweh Elohim!

You speak of the process of Tzimtzum as restriction and in this I can see both severity and mercy. I see the struggle in Malkut of Assiah as the energy of Evolution moves creatures in dark unconscious growth toward the light of consciousness unity. The physicality of this can be brutal and violent. I see the demonic at work in the minds of brutal dictatorships and also the archonic in digital unrealities which enslaves the hearts of many. Yet I also see grace and beauty in Malkut of Assiah for life is sustained and remains connected to the supreme mystery of Ain Sof and Ain through the profound depth of the Tree of Life. Here individuation means freedom in the divine for the Human One to choose, co-create and ascend.

When attached to Name and Form, I gravitate toward severity which judges the suffering implicit in restriction thus separating myself from mercy. Yet when I hold the pain of myself and others, I know there is mercy for “the Spirit also helps our weakness”. For we exist within Mother’s House where all children are loved with compassion.

Keter of a Sefirah corresponds with its inmost essence and inseparability from its cause of emanation, or its relationship with its cause of emanation, and Tiferet corresponds with the Sefirah in relationship to itself, and Malkut corresponds with the Sefirah in relationship to the Sefirah that emanates from it. Thus, Keter within a Sefirah is its connection to the one before it and Malkut is its connection with the one after it, while Tiferet is the Sefirah as it is in itself as a distinct and individual Divine Attribute.
I am also seeing a pattern of intelligence of the Netivot, for “Keter … corresponds with its inmost essence and inseparability from its cause of emanation”, which is the energy of the Holy Breath of Aleph (1), and “Tiferet corresponds with the Sefirah in relationship to itself”, which is the connecting energy of Vav (6), and finally, “Malkut corresponds with the Sefirah in relationship to the Sefirah that emanates from it” which is the vision of the World-to-Come of Yod (10).

I also appreciate the reference to Yeshua’s teaching of “mansions” for in his restriction and full surrender he ascended into the “light realms of Atzilut” of Father’s House "to prepare a place for you.” Hallelu Yah!

May all beings come to the wisdom, understanding and knowledge of the riches we consciously ascend the Sacred Tree.

Bevan.

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Re: Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#4 Postby Tau Malachi » Wed Feb 17, 2016 3:18 pm

Grace and peace to you in Hayyah Yeshua, the Living Yeshua!

When we speak of Keter we are also speaking of Hokmah and Binah - the Supernals acting together, and when we speak of Tiferet we are also speaking of Hesed and Gevurah - the Moral Triad, and when we speak of Malkut, Malkut is joined to Netzach, Hod and Yesod - the Triad of Action.

Keter corresponds with the inmost essence of a Sefirah, and with its inseparability from its cause of emanation; with Keter of Keter we are speaking of its inseparability from Ain Sof, the Infinite, but with any other Sefirah then we are speaking of its inseparability from the Sefirah it emanates from. All in a great and supreme mystery, though, all of the Holy Sefirot have their root in Ain Sof, and the inmost essence and nature of all is Ain, or Belimah, and as we learn in the Sefer Yetzirah, in relationship to Ain Sof they are endless depths, though in relationship with creation, in relationship with us, their manifestation is measured, limited, necessarily so, for creation and creatures are finite and there must be a restriction of the Infinite Light and Spirit for us to receive the influxes of the Sefirot. Hokmah and Binah thus correspond with what is revealed, and what becomes actualized and realized of that endless depth, or infinite potential, and there is a mystery we may speak concerning this.

As we know, Keter is called Ain, No-Thingness, and Ain is spelled Alef-Yod-Nun, and this extends to Hokmah and Binah; thus, Alef corresponds with Keter, Yod with Hokmah and Nun with Binah. There is a mystery of the works of creation associated with this teaching, one that relates to the process of emanation from the Supernals of the interiors, just as it does from the Supernals of Atzilut and the Six Days of Creation, corresponding with Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod of Atzilut.

“In the beginning Elohim created the heavens and the earth.” “In the beginning” corresponds with “Let there be light,” and the root of the First Day, Hesed, which corresponds with Keter and Alef, “the heavens” corresponds with the root of the Second Day, Gevurah, and the division of the firmaments, which corresponds with Hokmah and Yod, and “the earth” corresponds with the root of the Third Day, Tiferet, and the generation of dry land and vegetation, which corresponds with Binah and Nun. These actions that happen through the Moral Triad are rooted in the Supernals and the mysterious power of self-generation or emanation of Ain, which leads to the play of creation, formation and making, and if we consider the qualities of the emanation of light and creation of the heavens and the earth - the infinite potential of this divine action in the Supernals, something similar transpires through the Supernals of the interiors of each Sefirah, actualizing and realizing something of the corresponding infinite potential.

Of this great mystery of the Supernals as Ain I’ll write elsewhere at another time, but here it’s relevant to hint at the role of the Supernals of the interiors in the process of tzimtzum and the emanation of the Sefirot from one another, indicating the actions of Hokmah and Binah, along with Keter; these actions, though, happen through Hesed, Gevurah and Tiferet, which have their roots in Keter, Hokmah and Binah, respectively, and in turn they become manifest through Netzach, Hod and Yesod, and ultimately Malkut.

Now we may speak a mystery concerning Hesed and Gevurah, or Mercy and Judgment. First, understand Hesed corresponds with the power of a Sefirah to expand and emanate, or issue influxes, and Gevurah corresponds with the power of a Sefirah to constrict and to measure its emanation and influxes, all as God wills it; second, and deeply connected to this, the Holy Sefirot are able to manifest as Mercy or Judgment, and Hesed and Gevurah of the interiors indicate hassidim and gevurot of the Sefirot - mercies and judgments.

As we have said, the actions of Hesed, Gevurah and Tiferet, which are rooted in the Supernals, take place through Netzach, Hod and Yesod, Hesed acting through Netzach, Gevurah acting through Hod and Tiferet acting through Yesod, the manifestation of these actions corresponding with Malkut.

Thus, in terms of the progressive emanation of the Sefirot from one to another, the potential for emanation, and the intention or initial conception corresponds with the Supernals of the interiors, the gestation and creation of the emanation - its “measuring,” corresponds with the Moral Triad of the interiors, and the action of emanation corresponds with the Action Triad of the interiors, the manifestation corresponding with Malkut of the interiors.

This is the fundamental interaction of the Sefirot and their interiors in the process of emanation, but as you might surmise there are other possible interactions and configurations. As an example, through Tiferet Hesed may act through Hod, and likewise through Tiferet Gevurah may act through Netzach, and through Tiferet there can be influxes of the Supernals into Netzach, Hod and Yesod, Tiferet being the “Great Harmonizer,” or “Transcendental Influx Consciousness.”

Understand, this process of tzimtzum and emanation is ongoing, just as creation, formation and action is ongoing, and the manifestation of the Holy Sefirot and their influxes is continually changing depending upon what’s transpiring in the world and in human hearts and minds, and their words and deeds. Thus, various interactions and configurations of the Sefirot and their interiors are being made manifest, both according to the will of the Holy One and the free will of creatures and the choices that they make as co-creators.

Here we are talking about the Sefirot and Olamot, and their interiors, and the manifestation of the kingdom of heaven, kingdom of God, not the klippot - the Other Side; but the klippot, the impure emanations, come into being through the same principles, and there are klippot within klippot, just as there are Sefirot within Sefirot. The klippot corresponds with an admixture of chaos, void and darkness with the Holy Light and Spirit, more or less, and are distorted, imbalanced manifestations of the corresponding spiritual powers of the Sefirot - archonic forces are admixed, while demonic forces are full darkness, evil. In this world, in the present ignorance, because of the severe restriction of the Holy Light in the creation, formation and action of this world, naturally archonic and demonic forces are common, and the darkness holds dominion; and yet, through the Messiah, and through the children of God - Anointed Community, the kingdom of heaven (Malkut) is made manifest in this world, and living spirits and souls are being enlightened and liberated, uplifted in the Great Ascension.

As much as a discussion of the process of tzimtzum and emanation - descent, so this is a discussion of the Great Ascension, the Path of Return, if understood; for in the very same way and order that the Sefirot emanate, so from grade to grade souls are able to ascend and reintegrate with the Light of the Infinite, Or Ain Sof.

This seems enough for today.

Yahweh Shalom!
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Re: Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#5 Postby Martina » Sun Feb 28, 2016 7:23 am

Shabbat Shalom Tau Malachi!

Praise be to Imma for these elaborate teachings, that inspire much prayer, meditation and contemplation!

These teachings are closely related to the teachings on The Roots of Creation in the Supernals and Ain You hinted at the Way of Ascension at the end of the teaching. What stands out to me is that all the Sefirot and their interiors have their roots in Ain in a very direct way as you described in the process of the emanation of the Supernals of Atzilut and the Six Days of Creation. It seems with the interiors a great pattern of ascension has been revealed, in which the 32 Paths of Wisdom could play an important role. Could the 10 Sefirot and 22 Hebrew letters that are the names for the paths connecting the Sefirot as the 32 Paths of Wisdom hint at the Path of Return?

Thus, in terms of the progressive emanation of the Sefirot from one to another, the potential for emanation, and the intention or initial conception corresponds with the Supernals of the interiors, the gestation and creation of the emanation - its “measuring,” corresponds with the Moral Triad of the interiors, and the action of emanation corresponds with the Action Triad of the interiors, the manifestation corresponding with Malkut of the interiors.

This is the fundamental interaction of the Sefirot and their interiors in the process of emanation, but as you might surmise there are other possible interactions and configurations. As an example, through Tiferet Hesed may act through Hod, and likewise through Tiferet Gevurah may act through Netzach, and through Tiferet there can be influxes of the Supernals into Netzach, Hod and Yesod, Tiferet being the “Great Harmonizer,” or “Transcendental Influx Consciousness.”


I am grateful for any corrections.

In gratitude,

Martina
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Re: Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#6 Postby Tau Malachi » Sun Feb 28, 2016 8:28 am

Blessings in the Holy Name of the Beloved, Messiah Yeshua!

Yes, indeed, when we study and contemplate the process of emanation, creation, formation and making (or action), and we meditate upon the Works of Creation, we learn of the Path of Return, or the Great Ascension; just as all things come into being, so they return to their source. Thus, Adonai Yeshua taught that if we wish to have knowledge of the end we need only look into the beginning. We see this clearly between Genesis and Revelation, for they mirror one another, the former speaking of a descent and involution, and the latter speaking of an ascent and evolution - transcendence; they speak of creation and the end of creation, respectively.

The same may be said of the Thirty-Two Paths of Wisdom. As you may recall in the sacred text each is called an “intelligence” or “consciousness,” and on one level they may be contemplated as various grades of higher, more expanded consciousness and greater intelligence ascending into the Infinite One; likewise, on another level they may also be contemplated as various modes of the One Being-Consciousness-Force, the Infinite One (Ain Sof).

At times the Thirty-Two Paths of Wisdom (Hokmah), as the title implies, are contemplated as interiors of Hokmah, or contained within Hokmah.

Shabbat Shalom!
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Re: Interiors of the Sefirot & Olamot: Mysteries of Tzimtzum

#7 Postby Tau Malachi » Wed Apr 27, 2016 2:48 pm

Grace and peace to you in Shaddai, the Almighty!

Above we have spoken about the emanation of the Holy Sefirot from one another and the play of the “interiors” in the process of emanation; as we know the process of emanation, creation, formation and action is ongoing, and there is a constant influx, everflow, through the Sefirot and Netivot into the realms and worlds of creation, and this world. The influx, or everflow, of the Sefirot into and though one another, however, happens in a constant continuum of change, and in it there is an ebb and flow, decrease and increase, all according to what human beings choose to do in the world, and whether they cleave to darkness or cleave to God, the True Light.

Now there is something more to be said of the interiors of the Sefirot, or the ten Sefirot within each Sefirah, and influxes, everflow, of upper Sefirot into lower Sefirot. First, understand that the Sefirot are interdependent and interconnected with one another through the interiors, and that they interrelate and interact with one another through the interiors, and through the interiors influxes or everflow from one Sefirah to another is measured and determined. When an upper Sefirah issues an influx into a lower Sefirah it is through an interior within itself the corresponding interior within the lower Sefirah. As an example, when there is a full influx of Keter-Crown into Hokmah-Wisdom then the Crown of Crown issues an influx into the Crown of Wisdom, and Wisdom is manifest in full glory and power - brilliant radiance of the Crown in Wisdom shining from within it. Alternatively, Wisdom of Crown can issue into Wisdom of Wisdom, and this is an incredible and excellent influx, and Wisdom then shines with great glory and power, but this is a restricted influx in comparison with the Crown of Crown into the Crown of Wisdom. In a similar way there can be influxes of Understanding, Mercy, Judgment, Beauty, Victory, Glory, Foundation or Kingdom of Crown into Understanding, Mercy, Judgment, Victory, Glory, Foundation or Kingdom of Wisdom, and each is a progressively greater restriction of influx or everflow of Crown into Wisdom, though all influxes from Crown into Wisdom and most lofty, and most subtle and sublime.

As perhaps you might inuit there can also be influxes through various configurations of the interiors of upper Sefirot with the interiors of lower Sefirot, such as influxes of one of the Triads or one of the Pillars, or any conceivable configuration, including influxes of ten interiors to ten interiors.

It is also possible for an exalted upper Sefirah to issue a direct influx into a much lower Sefirah directly, for example Crown can issue a direct influx into Mercy through Mercy of Mercy, or there can be indirect influxes, for example Mercy of Crown into Mercy of Wisdom, Mercy of Wisdom into Mercy of Understanding and Mercy of Understanding into Mercy of Mercy; the former, of course, is far less restricted than the latter, though either way there is an influx or everflow from Crown to Mercy, and Mercy is empowered and set into a corresponding movement by the Crown.

Thus the emanation of Sefirot from one another and influxes of the Sefirot into one another happen through the interiors.

As we know, the Netivot - paths or channels between the Sefirot, come into being through the interaction and interrelationship of the Sefirot, or through the influxes or everflow between them, and the manifestation of the Netivot changes as the interrelationships and interactions of the Sefirot change, Netivot being formed and manifested by the influxes or everflow between the Sefirot, the issuance of Direct Light and Indirect Light. Understanding all of the possible influxes of upper Sefirot into lower Sefirot through the interiors, you will understand that there is the potential generation of virtually countless Netivot; if you then consider the lower Sefirot reaching into upper Sefirot, or the play of Indirect or Returning Light, and understand that this happens in a similar way, truly you will know and understand that there is a vast matrix of Netivot formed through the interrelationships and interactions of the Sefirot, such that it is, in fact, incomprehensible to mental consciousness and is only known and understood fully in Supernal Consciousness.

Nevertheless, taking the keys given here and contemplating the various possible interactions through the interiors of the Sefirot, praying for insight and meditating upon them, through the Holy Spirit and the experience of higher states of mental consciousness in the Spirit, an initiate may acquire deep insights and profound illuminations concerning mysteries of these interactions of Sefirot and the formation of various configurations of Netivot. The array of possible interactions is vast and cannot be explained in writings, but it can be communicated through oral teachings, and heart-to-heart and mind-to-mind transmissions, to those taking up such contemplations, yet, regardless, whatever might be shared and received must be contemplated and taken up in prayer and meditation, for the Holy Spirit must gift true knowledge, understanding, and wisdom of these secret mysteries of Kabbalah - no mortal can grant it to another.

If you desire it, may you be blessed with understand of these endless depths, these secret mysteries! Amen.


Shalom Aleichem!
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