Generation of Souls from Sefirot & Klippot

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Generation of Souls from Sefirot & Klippot

#1 Postby Tau Malachi » Thu Jun 16, 2016 1:56 pm

Generation of Souls from Sefirot & Klippot

There are Sefirot and there are klippot, pure and impure emanations of the Divine Attributes and Powers, and in advanced teachings of mysteries of the generation of souls there are also pure and impure emanations of the various aspects of the soul, and specifically neshamah, ruach and nefesh. As we know, neshamah retains the karmic continuum of the soul in its exterior aspects, nefesh of neshamah and ruach of neshamah, and in these exterior aspects there is, in effect, two neshamot, pure and impure, one the emanation of the Light of the Infinite and spiritual powers of the Sefirot and the other the emanation of the false light of Klippah Nogah and the spiritual powers of the klippot. Thus, while the inmost aspects of souls as they are in the Light Continuum and the Eternal One are pure and holy, in many people the pure emanation of neshamah, ruach and nefesh from the Holy Sefirot is not present, but rather the emanation of neshamah, ruach and nefesh in them is from the klippot and is impure.

In the Holy Torah we are taught that human beings are made in the image and likeness of Elohim (God), and this image and likeness corresponds with the true and pure emanation of neshamah, ruach and nefesh. Thus we may understand that if the emanation of neshamah, ruach and nefesh are impure, or from the klippot - distortions of the image of the Divine, then although incarnate in human form a soul may not resemble a human being as yet, let alone manifest the image and likeness of Elohim. This is reflected in teachings of three gradations of humankind, within each of which there are three gradations totaling nine grades of souls in the human life-wave, or ten when all of them together are counted as a grade; hence, bestial or material humankind, faithful or psychic humankind and spiritual humanity, the “elect.” As perhaps you might imagine, the souls of material humankind are drawn from the outermost klippot, and correspond with great impurity, while the souls of the faithful or psychic humankind tend to be an admixture of pure and impure, or influences of the Sefirot and klippot, and those of spiritual humanity, in general, tend to be more pure than impure, reaching into those who have pure emanations of neshamah, ruach and nefesh - the living Tzaddikim, or great Tzaddikim and perfect Tzaddikim.

There are, in effect, all manner of gradations of souls, from completely impure to completely pure, with countless gradations of admixture in between, and there are countless gradations in the evolution of souls going beyond human beings and angels, venturing into Divine and Supernal Being (Enlightened Being) in the Supernal Abode, in Atzilut and Adam Kadmon.

Now it must be said that within and behind all souls there is yechidah, hayyah and neshamah proper, a divine spark, its light-power or life-force and divine nature; all living beings have their root in the Light of the Infinite, and their inmost essence and nature is, in truth, divine whether the soul incarnate is a direct emanation of the Holy Sefirot, a pure emanation from the inner aspects of the soul, or an emanation of the Other Side, klippot, an impure emanation of the soul more or less. Likewise, even with souls that emanate from the Sefirot and are “pure emanations” of the inner aspects of the soul, incarnating in this world, which is dominated by the klippot and is a thick klippah, all souls take on something of the four great klippot recounted in the vision of Ezekiel, “storm wind,” “great cloud,” “flashing fire” and “something like gleaming amber” (Klippah Nogah); all nefeshim have something of Klippah Nogah and the three other great klippot in them, and to some extent must take on something of the klippot of the five yesodot, the five fundamental elements of consciousness. Thus, all souls that incarnate are bound up in something of the ignorance, the darkness, of the Other Side, for such is the nature of this world, but those that are pure, or of higher grades, will have a strong impulse, or inclination, towards things that resonate with the Sefirot, such as faith and love, and the desire for enlightenment and God, while those that are impure, or of lower grades, will have a strong impulse, or inclination, towards things that resonate with the klippot, such as the lack of faith and greed, and have little, if any, desire for enlightenment and God; hence, pure souls, or those of higher grades, have an inclination towards righteousness, and enacting what is good and true, and those that are impure, or those of lower grades, have an inclination towards wickedness, and enacting negativity and evil. All souls incarnate in this world, though, will experience the struggle between the two inclinations in their heart, the evil inclination (sitra ahara) and the good inclination (sitra tov), but souls of higher grades are more likely to overcome the evil inclination and klippot, while souls of lower grades are more likely to be dominated by the evil inclination and klippot.

Just as with pure and righteous souls there is the possibility of a realization of nefesh, ruach and neshamah, however, so also there is something similar with impure souls and the wicked, there can be the realization of klippot of nefesh, ruach and neshamah, impure emanations of these aspects of the soul; hence the knowledge and power that is held by many who are blatantly wicked, but who attain great prosperity and success in this world, and are “charmed” or “inspired,” but by the spirit of the Other Side, not the Spirit of God.

Having established the generation of pure and impure souls, and admixture of purity and impurity, we can draw this teaching out further and consider the roots of the emanation of souls, and the various gradations. You see, when we speak of souls that are the direct emanation of the Holy Sefirot, these emanate from the Sefirot of Atzilut, and they have their root in some part of the Body of Adam Kadmon or Body of Adam Ha-Rishon, the Primordial and Supernal Human Being. The most lofty souls come from the head or brain, then there are those that come from the face and from the apertures of the face, from the torso and from the extremities front and back, and from the feet and soles of the feet - all souls among the Community of Israel, or spiritual humanity, have their root in Adam Kadmon and Adam Ha-Rishon, all as intended by El Elyon, the Supreme. Then there are souls drawn from the Sefirot of Beriyah, which are somewhat admixed, but have distinct purity, and there are those drawn from the klippot of the Sefirot of Beriyah that have significant impurity. There are also souls drawn from the Sefirot of Yetzirah and Asiyah, corresponding with greater and greater admixture, and likewise souls drawn from the klippot of the Sefirot of Yetzirah and Asiyah, having increasingly more extreme impurity, venturing into great ignorance, great darkness, great evil. There are all of these gradations, and yet more if one considers that every Sefirah, at every level, contains all ten, and thus there are even more subtle and sublime distinctions of gradations of souls, many more grades that arise and manifest in incarnations.

As perhaps you might expect, it is taught in the Holy Kabbalah that great Tzaddikim of every generation are drawn from the head or brain, and from the heart of Adam Kadmon and Adam Ha-Rishon, and the outermost amidst the faithful, the intermediate souls (benoni), are drawn from the feet and soles of the feet, and the larger entirety of the Community of Israel, or spiritual humanity, from some part in between the head and feet, all having roots in the Primordial and Supernal Human Being, and by extension in Adam and Havvah in the generation of male and female incarnations.

This teaching of the Holy Kabbalah, of course, has no intention of creating an elitist view, nor to provoke us to ponder the grade of our soul in any sort of pride and arrogance, or assumption of superiority; far from it, and heaven forbid that these teachings should ever be taken in such a way, or be perverted in such a way! Something quite the opposite, in fact, is the intention, for these teachings reveal the plight of the great bondage of souls, and reveal to us that from one to another souls, people, have different capacities, and it brings us understanding that there are many who are so encumbered with klippot, or negative karma, and who as yet remain in their immaturity, unripe for harvest, that they, in truth, cannot and will not return to God or seek enlightenment in this life, and so are not destined to be redeemed in this life. Quite simply, it is not time for them, and this is a cause for sorrow in the awareness of bondage and suffering, and is a cause for the greater generation of compassion and love, tolerance and understanding, and forgiveness, and an active labor to relieve suffering in whatever way we can, and to uplift souls to whatever extent we can. Even if from a greater impurity to a lesser impurity on a relative level it is good, for there is progress and improvement, and there is a movement of drawing nearer to God, or opening the way for eventual redemption. Such a teaching, indeed, must not be used to create an elitist mentality, which is a severe klippah, a form of wickedness that creates great evil, for truly, all souls pass through the same cycles and processes of evolution in their journey of countless lives, and if in fact there were pure emanations of nefesh, ruach and neshamah in us, and we were souls of higher grades, we too would have passed through all manner of impurities and lower grades, in previous lives and, as it is, all souls that incarnate in this world are tainted with the klippot and face great challenges from the forces of the klippot, for such is the nature of the gilgulim and this world. Thus, we all have a part in this, and we are all prone to sin, or error; spiritual humility is wise and is needed, and with such knowledge and understanding we must generate the Sacred Heart - boundless compassion, unconditional love.

Here the Holy Spirit inclined me to repose, and so I shall pause and rest in the Spirit, awaiting her movement and her word.

May all living spirits and souls be fulfilled! Amen.


Shalom Aleichem!
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Re: Generation of Souls from Sefirot & Klippot

#2 Postby Martina » Sun Jun 19, 2016 5:45 am

Greetings in the Light of the Holy One!

Praise and thanks to Imma for inspiring the teachings given here and deep gratitude to Tau Malachi for sharing such deep wisdom!

Contemplating what has been said the commandment of the Perfect Master comes to mind: "'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself.'" (Luke 10:27)

“This teaching of the Holy Kabbalah, of course, has no intention of creating an elitist view, nor to provoke us to ponder the grade of our soul in any sort of pride and arrogance, or assumption of superiority; far from it, and heaven forbid that these teachings should ever be taken in such a way, or be perverted in such a way! Something quite the opposite, in fact, is the intention, for these teachings reveal the plight of the great bondage of souls, and reveal to us that from one to another souls, people, have different capacities, and it brings us understanding that there are many who are so encumbered with klippot, or negative karma, and who as yet remain in their immaturity, unripe for harvest, that they, in truth, cannot and will not return to God or seek enlightenment in this life, and so are not destined to be redeemed in this life. Quite simply, it is not time for them, and this is a cause for sorrow in the awareness of bondage and suffering, and is a cause for the greater generation of compassion and love, tolerance and understanding, and forgiveness, and an active labor to relieve suffering in whatever way we can, and to uplift souls to whatever extent we can. Even if from a greater impurity to a lesser impurity on a relative level it is good, for there is progress and improvement, and there is a movement of drawing nearer to God, or opening the way for eventual redemption.”

There is no doubt that Adonai Yeshua understood the depth of this suffering and this understanding inspired his teaching to love one another. What you have shared, Dear Tau, opens the heart to be of the greatest possible benefit to others in every way we can regardless of what is happening in the world. It also has a deep resonance with the Three Roots. The different capacities of people show a way how we can be of help and inform us of what it is good to give.

I am grateful for any corrections.

Shabbat Shalom,

Martina
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Re: Generation of Souls from Sefirot & Klippot

#3 Postby Tau Malachi » Thu Jun 23, 2016 2:06 pm

Grace and peace to you in the Blessed Name of Messiah Yeshua!

This world, which corresponds with Malkut of Malkut of Asiyah, the outermost husk of the Sefirot, is, by nature a great klippah - a sphere of great impurity and darkness, and in this world there is the greatest restriction of the Light of the Infinite, and the greatest concealment of the Holy One, so that in this world, in the darkness of matter and the material dimension, the Holy One is virtually completely hidden. Thus, in this world the klippot, archonic and demonic forces, hold dominion, and truly darkness, ignorance, rules this world, and in it there are many distractions, many deceptions, many false lights. Understanding this, and understanding that the souls of many living beings arise from the klippot - the realms of impurity, and are bound up in the klippot, with little, if any, awareness of the Sefirot and the Infinite (Ain Sof), and little, if any, true thoughts of enlightenment or God, or desire to seek enlightenment of God, it is a vision of great sorrow, but more so it is a cause of compassion and love, and invokes patience, tolerance, understanding and forgiveness, and a sincere desire for the deliverance of souls, the relief of their suffering and their salvation, their enlightenment and liberation; but with the awareness that there is something of a process of spiritual evolution involved, and there is something of a great journey involved, and the awareness that not all will be able to experience enlightenment or unification with the Holy One in this life. Thus we will be inclined to “sweeten judgment with mercy,” and to side with mercy, even when confronted by extreme wickedness and evil. Indeed, we will share in the prayer of Adonai Yeshua on the cross, “Father forgive them, for they do not know what they are doing.”

In this, perhaps, you may realize that we do share the view of ancient Gnostics concerning this world and the plight of souls bound up in it, although we do not hold the radical dualistic view of many classical Gnostic schools, which believed that the creator god was different from the true God, the Most High. The Gospel of St. Thomas puts it clearly, this is a world of corruption, and unredeemed, by nature, the flesh is impure, corrupt; but if and when souls emanate from the Sefirot, and the influence of neshamah, the divine soul, is realized and embodied, and with it the Holy Light and Spirit of God (Ruach Elohim), so this world is redeemed, along with the flesh, the body, certainly so!

Joined with this understanding of the world, and unenlightened human societies in it, so also we must look and see, and understand, that there are sparks of holiness, sparks of the Light of the Infinite, within all things - even the archons and demons, and understand that God is within all things, and that the presence and glory of God, the True Light, pervades the matrix of creation and this world. Though concealed and hidden from many, though there is such a powerful illusion of separation, nevertheless God is with us, and God is very near to all, within and around all, for God, the True Light, pervades and contains creation.

Now, when souls emanate from the klippot, whether from the unclean, admixed husks, or those that are virtually completely dark and hostile, evil, nevertheless within and behind there is the true, holy neshamah, and hayyah and yechidah, but in effect these inner aspects of the soul are divorced from the impure soul, or are in exile, cut off from the incarnate soul, more or less. In the case of extreme evildoers, in effect, it can be as if they do not have a soul; hence, those evildoers who are called “souless ones,” or “demons incarnate” by masters of the tradition. Such individuals do, indeed, exist in this world, and it is very unfortunate, and though such evil must be confronted in this world and we cannot give way to it, at the same time we must understand the extreme bondage of such souls and the extreme suffering of such souls, and have compassion for them.

Understand, neshamah, our divine soul, is seated in our head, in our brain, and nefesh is seated in our belly, and ruach is in between them, seated in our heart; and it is as though we have two souls, our spirit or intelligence in between them, one soul that is divine and the other bestial, vital, and in the unenlightened condition it is as though these “two souls” are in conflict with one another, struggling for dominion over our person and life. The evil inclination (sitra ahara) corresponds with nefesh and the good inclination (sitra tov) corresponds with neshamah; hence, the influence of the bestial and divine in us, or wickedness and righteousness. These influences, inclinations, of nefesh and neshamah reach into the heart and ruach, the evil inclination having its place in the left ventricle of the heart and the good inclination having its place in the right ventricle of the heart, and there in our heart is this conflict of forces, righteousness and wickedness, or good and evil.

This conflict of forces, or impulses, exists in all human beings, more or less, and ultimately must be resolved, and this is true of souls arising from Sefirot or klippot, though when souls arise from the Sefirot the good inclination in them has greater strength and is at least equal to the evil inclination, but when souls arise from the klippot the evil inclination has greater strength in them and the good inclination tends to be weaker. Understand, the good inclination is the influence of neshamah, but if the arising of neshamah, ruach and nefesh is from the side of impurity, the klippot, then the inclination to good is not completely good, but is at best admixed, and on account of this the inclination to evil is stronger, and even when seeking to do good the evil inclination may hold dominion. In some cases, when souls arise from the darkest, most impure klippot, corresponding with the demonic, there may be virtually no conscience, and no good inclination in a person; hence the seeming madness of the most extreme evildoers who appear, to delight in pain, fear anger and hatred, death and destruction, such there there is virtually no semblance of humanity or divinity in them. This balance, or lack of balance, between the good and evil inclinations corresponds with the karmic continuum of souls, positive and negative, and the various capacities of souls to to become fully human, and to seek enlightenment or God, and experience enlightenment, or nearness to God and unification with God. If and when the good inclination in impaired, or weak, and the evil inclination waxes strong, truly there may be little, if any, capacity in an individual to seek enlightenment or God. May God have mercy!

It must be understood that the apparent intellectual capacity of individuals has little or nothing to do with this, for regardless of intellectual capacity individuals can be righteous or wicked, and some great evildoers are intellectually brilliant, though dominate by the inclination to evil with little or no inclination to good, save in appearance when its serves their evil intentions. That an intellectually brilliant individual can be virtually completely evil reflects the reality of the impure arising of neshamot, for such individuals access neshamah, or rather the klippot of neshamah; hence the greater knowledge and power that is in them than is in many ordinary people.

Now there are these two inclinations in us, and in this world, in unenlightened human society, it is largely the evil inclination that is stirred and that dominates; but the evil inclination in us must be subjugated and sublimated, and brought into submission to the good inclination. The evil inclination is the desire to receive for self alone, it is extreme selfishness, extreme self-cherishing, and the good inclination is the desire to give, it is an impulse towards self-transcendence and self-offering; when the desire to receive is joined to the desire to give, and the good inclination, the desire to give, becomes strong and comes into dominion, the desire to receive is redeemed and uplifted, and is no longer an “evil” impulse.

As we all know in our own experience, there is a great struggle in us between these two inclinations, more or less, and we must strive and work hard to bring the evil inclination into the service of the good inclination; we must strive to not do evil, and instead to do good, and in this world, though simple, this is not so easy, for the “current” of this world, as it were, runs the other way, and here to enact what is good and true is often like “swimming against the current” inwardly and outwardly. Yet, this is an essential labor given to us, and it requires that we go within and live within, directing our nefesh, and our thoughts, words and actions, with ruach, our human intelligence, according to the influence of our neshamah, our divine nature and good inclination, unifying the desire to receive with the desire to give, and cultivating a hunger and thirst, a passionate desire, for nearness to the Holy One and unification with the Holy One. To this end, to strengthen the good inclination in us, we study and contemplate the Holy Scriptures and esoteric wisdom - the Holy Kabbalah, and we pray and meditate, invoking and following the influence and inclination of our neshamah, giving neshamah and the good inclination rulership over our person and life, and in so doing we enact the will of the Most High. This we do, not only on our own behalf, but for the sake of all living spirits and souls, understanding that as we uplift ourselves in return to the Infinite and Eternal, and as we overcome the evil inclination and four great klippot, others will be uplifted with us, and others will be blessed as we become vehicles of the influxes of the Holy Sefirot, the Holy Shekinah and Spirit, and the spiritual power of the Sefirot radiates out into the world through us.

This is not a spiritual labor that we accomplish alone, but the Spirit of God and angels labor with us, and the Tzaddikim labor with us, and in the Messiah we have a sanctuary of grace; if we will labor to overcome the evil inclination, “binding the strong man,” as Yeshua teaches, and labor to overcome the four great klippot, Divine Grace, the Holy Spirit, will take up her full movement and action in us, and will perfect and complete our spiritual labor, working out our salvation, and bringing about the salvation of others along with us, certainly so!

Here I’m inclined to abide, waiting upon the Spirit of the of the Lord.

O Holy One, empower us that we might overcome the Adversary; may the great angel of Your Shekinah take up this good fight with us, and may our enemies, the klippot, be delivered into our hands this day! Amen.

Shalom Aleichem!
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Something

#4 Postby Elder Gideon » Fri Jul 01, 2016 9:00 pm

Shalom Tau Malachi:

This detailed treatment of soul has been most helpful in our most recent Zohar discourse regarding a citation from Isaiah:

Then you will delight [above] YHVH—we have learned: What is written subsequently? And I will cause you to ride upon the heights of the earth (Isaiah 58:14)—al, above, that place called earth on high, and that placed call al, above, earth, is the same as heaven corresponding to what is written above YHVH. (Zohar 2:83a)

The context here is the place of ain, nothingness, which souls may merit remembering according to their grade. To focus this, you spoke of the Kabbalistic principle of yesh-mi-yesh, something from something, and yesh-mi-ain, something from nothing. You also shared how yesh-mi-yesh drives the gilgulim indefinitely. The only release from endless rounds of transmigration is coming into conscious contact with ain. For souls who merit the heights of the earth, the highest of life, they are willing to self-nullification, conscious dissolution. Souls still misunderstanding the changelessness of change are bound to what happens 'to' them.

As you describe below in this topic, neshamah retains the karmic continuum of the soul in its exterior aspects, nefesh of neshamah and ruach of neshamah, and in these exterior aspects there is, in effect, two neshamot, pure and impure, one the emanation of the Light of the Infinite and spiritual powers of the Sefirot and the other the emanation of the false light of Klippah Nogah and the spiritual powers of the klippot. I've enjoyed this teaching of where karmic seeds are held in the soul ever since you drew it out in Great Tree of Soul. What I hadn't heard until this topic further elaborated in Zohar last night, is what causes neshamah to apparently divide.

As nefesh and ruach of neshamah are retained, they are something-from-something. Neshamah of neshamah seems to mark the shift into how a soul becomes conscious of something-from-nothing. This is remarkable for so many reasons. The 'something' neshamah retains (nefesh and ruach) is vulnerable to the Other Side, being the karmic root of a soul transmigrating in this life and the afterlife. Free of the gilgulim is 'something from nothing': neshamah of neshamah.

I wish to ask on two fronts. If I'm track that something-from-something is a consistent way to understand how neshamot can actually draw upon qlippot, then this raises another question: What does something-from-nothing in neshamah of neshamah teach about nothingness? Neshamah still bears an energetic structure, yet it's so much more subtle and nearer the truth of ain that it qualifies a soul for deep remembrances of "delight and bliss above YHVH."

Gratefully,

Elder Gideon

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Re: Generation of Souls from Sefirot & Klippot

#5 Postby Elder Sarah » Mon Jul 04, 2016 8:22 am

Shalom!

Praise the Mother Spirit for illuminating such mysteries!

Very much enjoying what has been shared here! The contemplation has been stirring a meditation in consciousness where in certain states there might be an understanding of thought patterns through vibration. It is in a perception of the arising of endless varieties of vibration where it appears we can begin to understand the difference between thought speech and action that arises from the good inclination verses thought, speech and action that arises from the evil inclination. In the meditation there are hints that these inclinations have at times a very distinct voice, and other times very difficult to tell the difference. Reminds of something we hear in Isaiah (5:20)

"You you call evil good and good evil, who put darkness for light and light for darkness, you put bitter for sweet and sweet for bitter!"

There is so much power in learning the difference, so as to encourage and grow the good inclination within us. Where this takes me is to a contemplation of the "self ahead of self". A certain insight where there may be a glimpse of a self, this higher part of soul, that is up to certain luminous acts, a self that is partaking in the Divine Work and this partaking is completely disguised from the surface self. In fact, in certain modes has absolutely nothing to do with the surface name and form. From this vantage point it appears the desires and drive of the surface self are as klippot to this self that is already engaged in these Divine Workings. My question becomes, how may these working of Soul that Neshamah is taking up be greater facilitated by the shedding of the evil inclination of the surface self? Or is this even possible? Is the surface self always something of a kilt to Neshamah?

There is a hunch that this has to do with a reversal of our idea of running and returning. From where do we run and to where do we return. If we are identified with the Soul of Light in us and it is from this place we come and it is to this place we return, what happens to the arising of surface name and form? Is something of the klippot redeemed and uplifted? And does this facilitate a greater grounding of the Divine Work?

Thank you for insight in this matter!

May many this day turn toward what is good!

Shalom,
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Re: Generation of Souls from Sefirot & Klippot

#6 Postby Tau Malachi » Thu Jul 07, 2016 9:49 am

Grace and peace to you from Hayyah Yeshua!

The inner aspects of the soul are yesh-me-ain, something from nothing, for they are pure emanations of the Light of the Infinite arising from Ain, no-thingness, and their inmost essence and nature is Ain. Yechidah, hayyah and neshamah, these aspects of the soul are pure from the very beginning, and in themselves, as they are in the Infinite One, they are ever pure and pristine, ever ‘virgin,’ never tainted, traced, marked, stained or corrupted with sin, nor bound up in the karmic continuum of the soul. Neshamah of neshamah, neshamah as it is in the Light Continuum or Realm of Yichud (unity), is pure from the very beginning and remains in supernal and primordial purity, but the outer aspects of neshamah, ruach of neshamah and nefesh of neshamah hold the karmic continuum of the soul, and as such they can arise in purity or impurity, more or less, and pure or impure generations of neshamah, ruach and nefesh can arise from these outer aspects of neshamah, arising from Sefirot or klippot, or some admixture of Sefirot and klippot.

The karmic continuum of the soul, and the arising of neshamot, ruachot and nefeshim in the gilgulim, corresponds with yesh-me-yesh, something from something; hence the play of cause and effect, and the influence of the Sefirot and klippot in the Realm of Perud (separation). In the unenlightened condition, in the state of karmic bondage due to ignorance and the self-grasping, attachment and aversion that arises from it, ruach of neshamah and nefesh of neshamah become bound up in Klippah Nogah, along with the three other great klippot, and the yesodot, the fundamental elements of consciousness, arise in impurity, creating impure manifestations (klippot) of the three aspects of the incarnate soul. Thus, most souls arise in a distinct karmic vision and karmic conditioning, and the play of fate and destiny in incarnation is the expression of this, whether auspicious or inauspicious.

As explained above, when souls incarnate, even those of a higher grade that are pure emanations, arising from the inner aspects of the Sefirot, nefesh is woven with Klippah Nogah and participates to some degree in the other three great klippot, taking up something of the sin, karma, of collective humanity and the world in that time and place. Such lofty souls, the great Tzaddikim, who incarnate for the sake of the harvest of souls in love and compassion, and who come as messengers sent by heaven and the Most High (Elyon), are not bound up in the evil inclination and spirit of the Other Side in the way of lesser Tzaddikim and intermediate souls (benoni), but rather the good inclination is very strong in them from very early in life and they bear great merit, or a very positive continuum of karma, and the good company of the Holy Shekinah is naturally with them from their youth, the angel of the Shekinah going before them as they sojourn in this world. Yet, entering into incarnation they do take upon themselves something of Klippah Nogah and the other three great klippot, and they will contend with the evil inclination innate to the flesh and nefesh, and will encounter the influence and temptations of the forces of the Other Side, archons and demons, for this world and the material universe, is by nature a klippah, and therefore, entering into it, the great klippot from which it is generated are taken up.

The reincarnation of the soul of Elijah is an excellent example of souls of higher grades entering into incarnation and taking up klippot. As we know, Elijah was the greatest of the prophets to come after Moses, and the spiritual realization he embodied was so great that, like Enoch, he was taken up in divine rapture, not experiencing death and leaving no body behind; hence, in him we see the full realization of yesh-me-ain, something from nothing, or the realization of the truth of pure emanation, the ultimate Unity and Oneness of Yahweh with all that arises and appears. Nevertheless, being sent by the Holy One to open the way for the Messiah, entering into incarnation again, the soul of Elijah took up the play of the karmic continuum held in the outer aspects of neshamah and took upon himself something of the four great klippot. As we know, in his incarnation as Elijah, in his zeal for the Infinite and Eternal he took action beyond the judgment of the Eternal One and he beheaded hundreds of priests of Baal as he strove against the dominion of an evil king and queen, entering into incarnation again, becoming Yohanan the Baptist, his life was ended by beheading at the hands of an evil king and queen.

Now the soul of Elijah, Yohanan, was not overcome by the klippot, the Other Side, but rather he engaged a complete self-offering along with Yeshua Messiah for the salvation of souls, or the tikkune of the world and creation, and although incarnate, he lived in this world as though an angel of God, aware of himself sent from heaven and aware of the Ain Nature of his soul, having no attachment to name and form and personal history, or anything of this world (something from something), nor any aversion to passing away, dissolving into the source and foundation from which his soul emanated, the Infinite and Eternal. Thus, for the soul of Elijah, Yohanan, being taken up in divine rapture, in a whirlwind, or being beheaded, there was no difference, for he knew the truth of something from nothing within and behind the appearance of something from something, and so this soul truly was a holy and enlightened one living and dying in freedom, in the awareness of movement while resting in the Eternal One.

Understanding something of the mysteries of the generation of souls from Sefirot and klippot, and the involvement of all souls in klippot when incarnate in this world, and understanding the inner aspects of souls in the mystery of yesh-me-ain and the outer aspects in yesh-me-yesh, we can consider the essential teaching of Yohanan and Yeshua, “Repent, for the kingdom of heaven has come near!” Likewise, we may consider what Adonai Yeshua spoke about the need for initiation, or “being born from above,” “being born of water and the Spirit.”

Listen and hear, and understand! We must be born from “above,” from heaven, and from our holy neshamah - our heavenly soul; being born of water, this corresponds with the purification of nefesh from the four great klippot, the generation of nefesh elokit, which opens the way for us to be born of the Spirit, to receive the Holy Light and Spirit from above, and embody our holy neshamah - our divine soul.

When we go down into the living waters, and when we rise up and receive our anointing with the Holy Light and Spirit, the old self-identity with name and form, and personal history, passes away and dissolves, and in place of it there is a new self-identity with heaven, and with fully evolved and enlightened being, the Messiah; on a spiritual and metaphysical level when we go down into the living waters we are dead and buried with Yeshua Messiah, and therefore when we rise up out of the waters we are raised from death to eternal life with Yeshua Messiah. Thus, our being, and our self-identification, with yesh-me-yesh, or the klippah of this world, is dissolved, and in place of it we have our being, and our self-identification, with yesh-me-ain, and the kingdom of heaven; we no longer conceive of ourselves as coming from below, the earth, but rather from above, heaven, and living in this world we live as a messenger sent by the Eternal One, or as an angel of the Holy One. Understanding this, the point of origin of running and returning is not the body of flesh and this world, but is heaven and the body of light - the Pleroma of Light; if ever we meet a true living Tzaddik in the Messiah, this is their orientation, a play of running and returning from heaven, from the Light Continuum. They are not of this world, but then, in truth, neither are we, it is just that we have forgotten our true origin, our true source and foundation, and become bound up in karmic vision, karmic conditioning, in the illusion of separation, while they abide in remembrance, in the awareness of the Unity and Oneness of the Eternal (Yahweh).

Now it is through the intelligence (mochin) of our neshamah that we are able to recognize and realize the truth of yesh-me-ain, the arising of all as something from nothing, and become aware of the illusory nature of yesh-me-yesh, the apparent arising of something-from-something, and this realization of yesh-me-ain, or Wisdom of Ain, corresponds with the Body of Truth (Amet) through which the Body of Glory and Body of Emanation are generated; this is the transformation of the flesh, the body of the Holy Tzaddik, into pure emanation from heaven, or a pure emanation of the kingdom of heaven in this world, the manifestation of the true Holy Land. Thus, truly, in this realization in the Messiah the “kingdom of heaven has come near,” and is coming near this very day in Tzaddik and Anointed Community.

In the Wisdom of Ain there is the awareness that sin and death have never substantially self-existed, but are, by nature, illusory and unreal, and in this awareness there is the ultimate forgiveness of sin, or negative karma; but more so, there is the awareness of the soul and all creation as nothing in the presence of the Infinite and Eternal One, the awareness that there is the Holy One Alone, and there is no other!

In the realization of the no-thingness or emptiness of self, there the cessation of self-grasping, attachment and aversion, or the cessation of the doer, and there is no more sin, there is no more karma, for that too is empty, void, as is all that arises and appears, and in this realization there is freedom - the Great Exodus! Praise the Lord, the Infinite and Eternal One!

May we be blessed to realize the Wisdom of Ain, the bornless nature of our holy soul as it is in the Eternal One! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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