Teshuvah: Return to Hey

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Teshuvah: Return to Hey

#1 Postby Tau Malachi » Thu Aug 18, 2016 10:29 am

Teshuvah: Return to Hey

The word teshuvah, “repentance,” is often translated as “return to God,” but if read hyper-literally it may be taken to mean “return to Hey,” teshuv meaning “return” and the final letter being Hey. As we know the letter Hey appears two times in the Great Name (YHVH), the first Hey corresponding with Binah and the upper, interior Shekinah, and the second Hey corresponding with Malkut and the lower, exterior Shekinah. To return to Hey therefore implies a return to the Holy Shekinah, or reintegration with the Holy Shekinah, first the exterior Shekinah and then the interior Shekinah, and as such implies to grades of repentance, a lesser repentance and and greater repentance.

Now when a human being sins, turning away from God, the True Light, in effect the Holy Shekinah departs from them, and likewise, according to masters of the tradition they impair the Great Name, in effect severing the final Hey from the Name, causing a division between Yesod-Foundation and Malkut-Kingdom, and therefore causing the everflow of the Sefirot to “feed the klippot,” the Other Side, heaven forbid! When a human being sins, turning away from the Holy Light and cleaving to the darkness, they divorce themselves from the Shekinah and Sefirot, and fall into klippot, becoming bound up in the klippot, the impure emanations or husks of darkness. If, however, when this happens they seek to return to God, and they confess and repent, and invoke forgiveness, the mercy of God, and they cleave to God in faith and love, in that instant their sin or negative karma is forgiven, dispelled, and the Holy Shekinah returns to them and they are restored to their previous grade, receiving the corresponding influxes of the Sefirot; they have returned to Hey, reintegrating their soul, and their, thoughts, speech and actions, with the exterior Shekinah through the mercy of God in the Messiah. There is tikkune, mending, of the Holy Name in this, and this corresponds with the first grade of repentance, lesser repentance, and this is good.

There is, however, the potential of a better repentance, or greater repentance. Understand, anytime we sin and go astray, and we fall from our own proper grade into a klippah, if we humble ourselves before the Lord, and we return to the Lord with a broken heart and contrite spirit, and we cleave to the Lord in love and devotion, the Spirit of the Lord may not only restore us to our previous grade, but may uplift and exalt us to a higher grade than before. In this regard we may contemplate the parable of the “prodigal son” taught by Adonai Yeshua of a wayward child that departed from their father in a spirit of folly and disrespect, but who, when they repented, returned, was celebrated and exalted, the father rejoicing in the return of his child, which he had long desired to return. So it is when a soul repents, returning to the Lord, it brings great joy to the Lord and the heavens, the angels of heaven celebrate the return and the Spirit of the Lord may uplift and exalt the soul to a higher grade, an experience of greater nearness and communion.

When we sin and go astray, and fall into a klippah, there is always this possibility in the Spirit of the Lord and the Holy Shekinah, for the mercy of God is, in truth, abundant, immeasurable; but for the Spirit of the Lord to uplift us and exalt us to a higher grade we need to be willing to strive to reach a higher grade, willing to co-labor and cooperate with the Spirit of the Lord, passionately cleaving to the Holy Shekinah. Thus, repenting, returning, we may engage in fasting or charity, and we may engage in a continuum of deeper study and contemplation, prayer and meditation, or sacred ceremony, striving to deepen our communion, striving for greater nearness, striving for a greater spiritual realization, striving to enter into a higher grade of soul, a higher grade of consciousness and intelligence (mochin). Understand, in Yeshua Messiah the very moment we engage engage confession and repentance, and invoke forgiveness, returning to the Lord we are forgiven, the exterior Shekinah returning to us, our soul being restored to its own proper grade, as before; but being received, being restored, giving praise and thanks for the mercy and compassion of God, cleaving to the Lord and Shekinah, the joy of return can be translated into the action of striving to ascend to a higher grade, the experience of a greater nearness and communion, and this is the second grade of repentance, greater repentance, and this is very good.

This greater repentance invokes an influx of the interior Shekinah and Sefirot into the exterior Shekinah, or Malkut, and as such it corresponds with the full tikkune, mending of the Name, one that brings greater glory to the Holy One, manifesting the Holy Shekinah in greater glory and power in this world.

In this we may understand that although we may sin and fall into a klippah, when we repent we are not to remain in negativity and guilt, but rather in the fullness of teshuvah, repentance, return, we are to arise with greater zeal for the Lord and the the Life Divine, seeing the good and cultivating joy, dancing with the Shekinah and Holy Spirit, rejoicing in the love and compassion of God. In this way teshuvah is complete and accusers are silenced, the power of the spiritual forces being diminished and banished from us so that we might abide in the good company of the Holy Shekinah free from sin, forgiven.

There is much more to be said concerning this, but this seems enough for today.

May many return to God this day and be uplifted! Amen.

Shalom Aleichem!
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#2 Postby Elder Gideon » Sat Aug 20, 2016 10:17 pm

Shabbat Eve Shalom, Tau Malachi:

This mystery you share has captured me. The return of Hey says so much, for I'm hearing that the Exterior Shekinah is the physical matrix, the space one can weave with their body, heart, and mind, when conscious of sin and choosing righteousness.

Your citing the Prodigal Child is most helpful! In this meditation of the Father's Grace, I'd not heard a layer within this teaching until you'd pointed out how when one awakens from their intoxication and distraction, the final Hey returns. Pressing more deeply into the inmost reaches of cleaving and devotion to the One, another more subtle and sublime Hey of the Interior Shekinah is experienced.

As I push on the word teshuvah, the story of the Prodigal Child seems to suggest both realities of turning from sin to experience the Exterior Shekinah, inspiring a deeper awareness and turning to experience the Inner Shekinah. Both are the return of Hey according to their respective turning. In addition to the meaning of return in תְּשׁוּבָה teshuvah, I'm seeing it also connotes an answer, response, or reply, as well as the start of a new cycle of time. When the Spirit has called me back from my distractions, I distinctly remember a calling to me to which I chose to respond, turning from the distraction and turning to the One. This suggests the return of final Hey as the Exterior Shekinah. The turn towards the Interior Shekinah is predicated on having heard and integrated the awareness of my Ruach to be conscious of a yet deeper return. The root word in Hebrew word inside teshuvah is shuv, שוב, which means to sit, rest, pause, and even be enthroned. Such images of repose suggest the return of the first Hey, corresponding with Binah, who is the Throne.

The story of the Prodigal Child draws out the return of both Hey. First, the child hears he has completely sinned against God and his father, prompting him to answer—teshuvah—by physically returning. As he appears, we learn that, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him (Luke 15:20), proclaiming the best robe, his ring, and the richest feast, "for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate (v. 23).

In the son's awareness of his sin, I hear the return of the final hey, Malkut, the Exterior Shekinah; in the Father's proclamation of his son being dead and is alive again, I'd never considered until now the return of the first Hey, Binah, the Interior Shekinah. In other words, Resurrection. The entire Prodigal Son story describes the array of returning, from a physical turn confessed while alive to a metaphysical turn confessed in one's afterlife beyond the body. Why else would have the Perfect Master ascribed an image of death-to-life in both climaxes of this teaching? The father proclaimed once to his younger son and a second time to his older son: "Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found” (ibid. v. 30)?

If this is anywhere on track, what more may be said of the return of Hey in Teshuv-Ha as a return to life below and above, this life and afterlife?

Gratefully,

Elder Gideon

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Re: Teshuvah: Return to Hey

#3 Postby sheryl » Sun Aug 21, 2016 8:48 am

Shabbat Shalom, Dear Friends!

I am much enjoying this thread and the contemplations arising. My gratitude to Mother.

If I might add to what Elder Gideon has asked?

Can the returns to the exterior and to the interior Hehs expressed in teshuvah also be found in the mystery of Shabbat? Shabbat, as has been taught, is made up of the same letters as teshuvah, pointing to the same mystery, and we are told to both remember zakhor Shabbat and keep shamor Shabbat. Can we say that the former, zakhor, remember, is expressing the mystery of the exterior return to Heh, and the latter, shamor, keep, is expressing the interior return to Heh?

I will be delighted if more can be shared, if these thoughts are not off base!

With gratitude,

Sheryl

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Re: Teshuvah: Return to Hey

#4 Postby Elder Sarah » Sun Aug 21, 2016 8:55 am

Shabbat Shalom!

Very much enjoying this thread of contemplation and the many ideas being shared, thank you all!

amongst many ideas, I am finding this to stand out this morning,

"This greater repentance invokes an influx of the interior Shekinah and Sefirot into the exterior Shekinah, or Malkut, and as such it corresponds with the full tikkune, mending of the Name, one that brings greater glory to the Holy One, manifesting the Holy Shekinah in greater glory and power in this world."

I understand the lesser repentance to be a drawing in of the Shekinah in Exile, joining Malkut with Yesod and therefore the entire tree. In the greater repentance it seems more is happening, where perhaps not only is there the union of Malkut with Yesod, but also there is a greater influx into Malkut, an influx of the interior Shekinah. It is intriguing the statement. "A greater glory and power in this world". So as to say, this greater repentance is also a repentance for the people, and perhaps somehow this connects to the power that moves with this repentance, one that launches to yet another grade.

We have spoken in the past of teachings that explore the idea of Adonai becoming Elohim, Daughter becoming Mother. If this is not mixing teachings, I would like to ask about the greater influx, the influx of the interior Shekinah, corresponding with Adonai becoming Elohim. This also would seem to connect with an influx of a greater part of Soul, perhaps a repentance that returns to Neshamah, as opposed to Nefesh?

Holy One we pray many may return to you this day!

Shabbat Shalom,
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Re: Teshuvah: Return to Hey

#5 Postby Cathy_Z » Mon Aug 22, 2016 1:19 pm

Shalom!
Thank you Tau Malachi for this wonderful teaching on Teshuvah and everyone for your insights!

I remember, It has been taught that God created Teshuvah before the beginning. It seems that through Teshuvah, a way, a path is created in our journey back to our Beloved.
I am hearing that when we come to face God with a broken heart, seeking forgiveness and healing, for our error, we open to our inner being, there is a reorientation and remembrance of our true Self and a Realization that God truly loves us and desires our return. Remembering that God is the Infinite depth of goodness.
It is so pervasive in our world view, in the outer and unspiritual church, this idea of of God sitting on a throne, like an angry and vengeful parent! Judging us, condemning us. And we, in this view, we judge ourselves, condemn ourselves. There is guilt and the identification with sin, separation and death. It reminds me of the saying in the Gospel of Mary , that sin has never substantially existed, except that we mingle with sin as in adultery.
It seems in true repentance, it's really so easy. All we have to do is see our error, seek forgiveness, open our heart to the Holy One, and be willing to face the Holy One in Humility, and total honesty. And as we forgive ourselves and release the guilt associated with the error (sin), this propels us forward. It is truly amazing, the Holy One turns to face us in Love and forgiveness. There is a restoration of our Soul, a healing. Our Spirit is uplifted and there is joy and thanksgiving!
It seems this is turning to God in alignment with the first Hey, is the Holy Shekinah in Malkut.
With this restoration of the Shekinah, there is a buoyancy and ascendance in consciousness.
With this there can be a leaping forward, if we don't fall back in our old way of being. There can be a deepening attunement with the Holy One and our Holy Soul, a walking forward a in deeper awareness of the Holy one of Being. This seems to point to turning to God, Teshuvah at the level of the inner Shekinah, Binah, the second Hey in the Great Name.
It seems with this healing and restoration of our Soul that somehow this rays out, and in effect, there is a healing of the world.

May we walk forward in the knowledge that we are moving ever closer to our Beloved!

Cathy

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Re: Teshuvah: Return to Hey

#6 Postby Linda B » Tue Aug 23, 2016 4:50 pm

Shalom,

These contemplations on Teshuvah as return to heh have really touched my heart.

In return to heh, I hear return to the Mother/Holy Bride for heh has a strong correspondence with it. Perhaps it can be contemplated that when we fall into error/sin turning away from God, we are in the state of the Daughter, Nukva. Upon repenting with a humble and contrite heart with which we turn towards God, we enact the first grade of repentance, the Holy Bride (the last Heh in YHVH). With desire and inspiration when we remember the 3 Roots and the 6 Essentials and work with them to keep a faithful continuum, we co-labor with God to ascend to a higher grade of repentance thru God's Mercy and Grace. This higher grade is the Mother (the first Heh in YHVH.)

By keeping a strong and faithful continuum daily and constantly, we are in a state of returning and cleaving to heh, Mother/Holy Bride. When this happens, each day becomes a Holy Shabbat where we honor the Queen of Shabbat (the Mother). This leads to the World to Come, the Eternal Shabbat, and the Second Coming thru the Mother/Holy Bride for Teshuvah (return to Heh) and Shabbat share the same letters. Thus, the return to Heh as Mother/Holy Bride seems to link with the commandment to Remember Shabbat and keep it Holy.

Also there seems to be a mystery regarding the process of teshuvah with the crucifixion, resurrection, and the ascension of Christ, the Risen Messiah for it is thru the letter Vav (Christ) that the 2 Hehs are linked in YHVH. When we fall into error/sin and a repentance occurs which turns us back towards God, a type of death or crucifixion happens as we commit not to doing it again. A door closes where we do not look back nor turn back. Instead we turn forward/inward towards God. A resurrection of a sort occurs as a new or different door/pathway is created that restores us. If we establish a strong and faithful continuum as stated above, we can actually ascend with Christ showing us the Way, the Truth and the Life. Christ speaking forgiveness, teshuvah, while on the cross of crucifixion seems to point to this mystery of a new pathway that is being established and is linked with the Mother/Holy Bride.

Interestingly, if one looks at the Gemetria of Heh (5) Vav (6) Heh (5) it totals to 16 which reduces to 7, a reference perhaps to the alignment/healing of the 7 interior stars as well as to the 7th day as the Shabbat.

What more can be drawn out about the play of Teshuvah with the Role of the Mother/Holy Bride (Heh) in the Second Coming and how the mystery of Christ (Vav) interacts with Heh( the Mother/Bride) to bring this about?

How beloved are we by God that the pathway of Teshuvah exists for Humanity. May we all return to Heh, the Mother/Holy Bride.

Linda B

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Re: Teshuvah: Return to Hey

#7 Postby sheryl » Wed Aug 24, 2016 6:18 am

Shalom dear friends!

I appreciate much that you have shared, sisters Cathy and Linda, and as Vav was mentioned, another dimension of contemplation arose as a couple of verses from Paul's epistles came to mind:

Now those who belong to Messiah Yeshua have crucified the flesh with its passions and desires.

But far be it from me to glory except in the cross of our Adonai Yeshua Messiah, by which the world has been crucified to me, and I to the world.


Teshuvah and crucifixion are feeling to be intimately connected. Can we say that the power of Vav, our cleaving to Vav, is in teshuvah? And that our teshuvah is the teshuvah of the world, that in our repentance and cleaving, the world is likewise joined and cleaves?

With gratitude,

Sheryl

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Re: Teshuvah: Return to Hey

#8 Postby Tau Malachi » Wed Aug 24, 2016 9:23 am

Grace and peace to you in Hayyah Yeshua!

As is known there are tikkunim, healings, mendings, restorations of the soul that it is given for us to accomplish, and these tikkunim of our soul correspond with tikkunim of this world, the world of angels, the world of souls and archangels, reaching into the World of the Sefirot; just as there is a fracturing and shattering of the Holy Vessels throughout the Olamot (worlds, universes) in the process of creation, so also with the fall there is, in effect, a fracturing and shattering of souls, which are also vessels of the Light and Spirit of the Infinite. Thus, as souls come into being, evolve and awaken, the tikkunim of souls is accomplished, and this corresponds with shuv in teshuvah, rest, seated, pause or enthronement; when there is tikkune there is rest, and the soul is exalted and enthroned, just as Messiah Yeshua is enthroned, and likewise the supernal elders as beheld in Revelation.

Through this twofold movement of repentance tikkunim of the soul are accomplished, and the completion of any tikkune of the soul comes with the second grade of repentance, the greater repentance of striving to reach into a new and higher grade of consciousness and intelligence, and nearness and unification, and when through the Holy Spirit we are uplifted and victorious, so there is the completion of a corresponding tikkune of our soul, and with this a corresponding tikkune of the world. The first grade of repentance is good, and is a start, but it does not accomplish tikkune; for tikkune truly we need to struggle and strive for a conscious evolution, a greater spiritual realization, co-laboring with the Spirit and moving with the Spirit, and it is in this that we co-create the conditions necessary for the Spirit of God to accomplish tikkunim in us and through us.

Remember, as much as healing, mending or restoration, and such, tikkune also corresponds with the actualization and realization of greater divine potential, and this is done through an active conscious evolution, striving always for a “better resurrection,” a greater spiritual and supernal realization.

In that the tikkune of our soul is also the tikkune of the world this greater repentance, corresponding with the first Hey of the Great Name (YHVH), is a blessing and redemption not only of our soul, but the Soul of the World, and all our relations are blessed with us, and many living spirits and souls are uplifted in ascent with us, returning to God, the True Light, certainly so!

We do not accomplish this through our own efforts alone, but it is accomplish through the indwelling Messiah - Shekinah of Messiah, and the Holy Spirit; reborn from above, from heaven, receiving the Messiah and Holy Spirit, we are no longer the doer of works, actions, but rather the Messiah and Holy Spirit is the doer, and it is the Messiah and Holy Spirit that perfects and completes our soul and creation, uplifting all in the Great Ascension, gathering all into the Pleroma of Light, or Atzilut.

The mystery of the crucifixion is integral to this, and is our empowerment in this; in the blood of the Lamb of God (El, Elohim) there is remission of sin, forgiveness of sin, and in the resurrection and ascension of Yeshua Messiah our victory over sin and death is already established, the tikkune of our soul and the world - creation, is already accomplished. Having faith in the Risen and Ascended Messiah, and taking up the work of salvation of our soul, and of other spirits and souls, our salvation is assured; but as St. James teaches, if we have faith, we will have works, and we will have this greater action of teshuvah, repentance, which brings rest, peace.

Returning Hey to the Holy Name, this is restoring the union of the Groom and Bride, and as you may recall, when the Groom (Tiferet, Vau) and Bride (Malkut, lower Hey) unite, and the Holy Bride conceives and gives birth, she becomes as the Mother (Binah, upper Hey), the two Hey are unified; likewise, as is known, in the wedding of the Groom and Bride the Mother delights and she rejoices, and in her immeasurable joy abundant blessings flow - all who are at the celebration, the wedding feast, are blessed and share in this supernal joy, something of the joy of the World-That-Is-Coming.

Now as we know the letters spelling Shabbat are in teshuvah, and the very nature of shabbat is teshuvah, turning to God (El, Elohim), returning to Hey, the Holy Shekinah, the Queen of Shabbat, and the two grades of teshuvah are in the commandment concerning the Holy Shabbat, remembering Shabbat corresponding to the first grade and keeping Shabbat corresponding with the second grade. First we remember Shabbat, the day of rest, the day of deep communion with the Eternal One, and then we are able to keep the Holy Shabbat, inviting and welcoming the Shabbat Queen, the Holy Shekinah, and remembering and invoking the Lord of Shabbat, the Messiah, and celebrating the union of the Groom and Bride, abiding in the good company of the Holy Shekinah, aware of our unification with Yeshua Messiah in the Most High (Elyon), and in this there is an influxes of the upper Hey, Supernal Mother (Imma), and we may glimpse and taste something of the World-That-Is-Coming. The tikkune of the six days of work are in this, and the blessing of those to follow, and as is known we receive a double portion of soul, something of neshamah, our heavenly soul, being joined with ruach, our intelligence, and nefesh, our vital soul, and we are uplifted in ascent by the Holy Spirit. If truly we remember and keep Shabbat, something of the tikkune of our soul and the world is accomplished, and spirits and souls in all realms and worlds, even hell realms, receive respite and are blessed, for such is the mercy and compassion of God that is invoked and manifest when we remember and keep the Holy Shabbat - the day of rest (shuv).

Here we may share an open secret. The repentance we enact in the days of work is perfected and completed when we remember and keep the Holy Shabbat, and indeed if we enact the work of salvation, and we strive always for a greater spiritual and supernal realization, we will remember and keep the Holy Shabbat, having a hunger and thirst for righteousness, a hunger and thirst for a deeper, more intimate communion with the Infinite and Eternal One.

Having shared these teachings on repentance there are other, more esoteric teachings of returning to Hey that I’m inclined to give, but this is enough for today and I’m inclined to pause and wait upon the Holy Spirit, seeking her pleasure and timing.

Let us praise God Almighty (El Shaddai) for the revelation of new teachings, and for the generation of new heavens and new angels through them; may blessings pour out upon all living spirits and souls this day, and may many return to Hey! Amen.


Shalom Aleichem!
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Re: Teshuvah: Return to Hey

#9 Postby Tau Malachi » Thu Aug 25, 2016 9:15 am

Blessings to you in Hayyah Yeshua, the Risen and Ascended Messiah!

“Return to Hey,” there is a deeper, more esoteric contemplation of the twofold repentance implied in this interpretation of teshuvah, one that is good to consider joined with what has already been shared and drawn out. As we know, Hey equals five, and on one level corresponds with the yesodot, the five fundamental elements of consciousness, space, air, fire, water and earth, and returning to Hey corresponds with the purification of the yesodot. When there is sin, error, and a fall into klippot, these elements of consciousness, soul, arise in impurity and are are klippot, and as I’ve taught elsewhere the klippot of the yesodot correspond with various manifestations of sin, negativity. Thus, through repentance the yesodot of consciousness are purified, the klippot of the elements are shed, and there is an arising of the yesodot in greater purity, more or less.

The first grade of repentance corresponds with the shedding, dispelling, of the klippot of the yesodot, and the second grade of repentance corresponds with their arising in greater purity; when we engage the second movement of repentance, and we strive with the full force of our will and desire towards a higher grade of soul, a more expanded consciousness and greater intelligence, it is possible that through the good grace in the Messiah, through the power of the Holy Spirit, we may experience the arising of the yesodot in their innate purity, and in this a Thunderbolt Enlightenment may occur, or some glimpse of Christ or God Consciousness, whether at the level of the spiritual or supernal. The arising of the yesodot, the primordial elements of consciousness in their innate and complete purity, of course, corresponds with the two Hey of the Great Name in Atzilut, or Malkut and Binah of Atzilut, and therefore there is an experience of the Habad of Atzilut in this, supernal wisdom, understanding and knowledge.

We have spoken of two grades of repentance, and this applies to the grade from which a soul has fallen, or descended, and relative to that a higher grade to which a soul might ascend. Understand, though, that this twofold teshuvah may also be contemplated in terms of a greater ascent through Asiyah, Yetzirah, Beriyah and Atzilut; hence, enacting a twofold repentance in Asiyah, then there may be a twofold repentance in Yetzirah, and so on, until there is an ascent into Beriyah or Atzilut, corresponding with the experience of Christ or God Consciousness at the level of the spiritual or supernal, respectively.

Granted, the extent to which a soul may ascend in a given action of repentance may be restricted or limited based upon the souls evolution and previous grade of realization, and therefore the way may not be open, the conditions may not be present, for a soul to ascend beyond a certain grade, for example, there may be many who are not able to ascend to grades associated with Beriyah as yet, let alone Atzilut; but because of the sanctuary of grace that is in the Messiah, and the remission of sin, or forgiveness of sin in the Messiah, and the gift of the Holy Spirit that has been given to us, radical leaps in the evolution and realization of the soul are possible, and radical ascents of the soul are possible, we need only cleave with our soul, and with our mind, heart and life, to Yeshua Messiah in faith and love, and engage the work of salvation, engage a co-labor with the Holy Spirit to create the conditions necessary for her full divine action. Thus, if we cleave to the Messiah and Holy Spirit, and we repent in faith and love, striving for greater nearness and unification, the Spirit may move and uplift us to a much higher grade than we can conceive, all as the Most High ordains. Remember, with God anything is possible!

May the Holy Spirit gift us with perfect devekut, cleaving! Amen.

Shalom Aleichem!
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Re: Teshuvah: Return to Hey

#10 Postby Marion » Sun Aug 28, 2016 8:39 am

Shabbat Shalom!

I have been contemplating what has been shared of Heh and the two levels of repentance. Above, Tau Malachi shared that because Heh equals 5, on one level Heh corresponds with the yesodot. I was wondering if the yesodot are in any way related to the parts of soul, and if we could say that a return to Heh is a return to soul?

This contemplation came from looking at how the letter Hey is placed on the Great Name. Heh is composed of a Dalet and a Yod, the Dalet hangs over the Yod like a shelter and the two letters together create an opening at the top pointing toward the next letter. So in the hebrew alphabet and the Great name, the first Heh is pointing towards the Vau. This becomes interesting because Heh is spelled Heh-Aleph, which equals 6, and 6 is the enumeration of Vau. Is it also interesting because in the Talmud, Memachot 29b, while discussing Palm 33:6 "By the word of the Lord, the heavens were made; and all the host of them by the breath of his mouth." it is said that "by the breath of his mouth" refers to the sound of the letter Heh, which they equate to the outbreathing of Spirit.

Heh is a window and we know that in ancient times, windows were not closed with glass, but open to sunlight and air unless they were shuttered. The mouth likewise can open and close, and sound and air can come out of it. Therefore, I was wondering if there was a secret connection between Aleph and Heh and if these two letters spelling the letter Heh can correspond to the first and second repentance?

Blessings and Shalom,
Marion

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Re: Teshuvah: Return to Hey

#11 Postby Tau Malachi » Tue Aug 30, 2016 10:21 am

Grace and peace to you in the Holy Shekinah of the Messiah!

There is a great mystery in the spelling of the letter Hey, which would be better reflected if we were to write it as Heh; it is spelt out with two Hey (HH), which means “window.” Thus, interpreting teshuvah as “return to Hey” itself implies a twofold movement with regard to the spelling of the letter, aside from the implications of two Hey in the Great Name (YHVH).

Understanding this there is a secret teaching in the Kabbalah concerning the two Hey in the Great Name, which represent the interior and exterior Shekinah. When Hey is spelt out, each Hey being two, then there are four Hey in the Great Name. According to Mekubalim, the two Hey within the first Hey correspond with the exterior of the interior Shekinah, and the interior of the interior Shekinah, and the two Hey within the final Hey correspond with the exterior of the exterior Shekinah and the interior of the exterior Shekinah; hence, there is an exterior and interior aspect to the upper and lower Shekinah, the interior aspect corresponding with upper and lower Shekinah as she is in relationship with the Holy One, the Infinite (Ain Sof), and the exterior aspect corresponding with the Holy Shekinah as she is in relationship with creation, or with heaven and earth.

Here we may share an open secret. To the Holy One, the Infinite and Eternal, the Shekinah is “female,” but to creation, to the heavens and the earth, the Shekinah is “male”; and yet, nevertheless, it is right to say that the Holy Shekinah is Mother and Bride, and to speak of the Shekinah as God the Mother, certainly so!

Cleaving to the Holy Shekinah, upper or lower, we cleave to the exteriors, and merge with the exteriors; the interiors are unfathomable depths, infinities, such that no creature, no mortal, can conceive, let alone cleave to. The Holy One alone knows the interiors of the upper and lower Shekinah, and cleaves to them, being inseparable from them; the Holy One and The Name (Shekinah) being One (Achad).

Thus, “returning to Hey” we return and cleave to the exteriors of the upper and lower Shekinah, but the interiors remain a secret mystery, completely concealed.

The exteriors correspond with all that is revealed of the upper and lower Shekinah, the interiors correspond with what is concealed; when souls “return to Hey,” though, each time there is a new revelation of something of the Holy Shekinah, lower or upper, something of that which is concealed being revealed, the exteriors of the Shekinah expanding and becoming manifest in greater glory and power. In this we may understand that through repentance there is a stirring of an ongoing revelation of the Holy Shekinah, and in this there is a glorification of the Shekinah and Holy One, a greater manifestation of the kingdom of heaven on earth, Sovereignty of the Eternal One.

Now concerning repentance and the soul, indeed, to “return to Hey” is to return to our soul, and we may say that to return to the Shekinah and Holy One first we must return to our soul. This is in the teaching of repentance in the parable of the “prodigal son” in the Gospel of Luke, for in it we read “he returned to himself” and then he repented, returning home to his father. Understand, when we sin, when we fall into klippot, just as in effect we divorce the final Hey from the Great Name, diminishing the lower, exterior Shekinah, so in effect we divorce our nefesh, our vital soul, from our ruach, our intelligence, and our neshamah, our heavenly soul, and instead of nefesh elokit, the godly soul, there is nefesh behamit, the bestial soul, dominion of the evil inclination and spirit of the Other Side, heaven forbid! Thus, truly, we need to return to ourself, we need to return nefesh to ruach and neshamah, seeking to restore ourselves to the state of nefesh elokit, a godly soul. When nefesh is joined with ruach, our intelligence directing the actions of our vital soul, then we are able to repent, able to “return to Hey.”

Concerning the two Hey in the Great Name, and this movement of a twofold repentance we are contemplating, the final Hey corresponds with nefesh and the first Hey corresponds with Neshamah; thus, the first grade of repentance corresponds with the restoration of the state of nefesh elokit, the unification of ruach and nefesh, and the second grade of repentance corresponds with an opening to neshamah, invoking the influence of neshamah.

As we know, all five aspects of the soul exist within each aspect, therefore this unification of ruach and nefesh, and opening to the influence of neshamah, can occur at various grades, various levels, in nefesh, in ruach and in neshamah, these corresponding with a “return to Hey” at the level of Asiyah, Yetzirah and Beriyah, respectively. If and when in the divine action of repentance we reach into neshamah of neshamah, then there may be a “return to Hey” corresponding with Atzilut, the experience of a Thunderbolt Enlightenment, fullness of the Holy Shekinah of Messiah - the Anointing.

Here I’m inclined to pause, abiding in the good company of the Shekinah, waiting upon the Spirit of the Lord, to see and hear what further revelations might be forthcoming.

May many souls be reunited with the Holy Shekinah this day, returning to God, the True Light! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Teshuvah: Return to Hey

#12 Postby sheryl » Sun Sep 04, 2016 9:47 am

Shabbat Shalom, Dear Tau,

I am grateful for these teachings on the Return to Heh.

They are making space for many delightful contemplations, giving a new understanding regarding works of faith. If I might offer it for clarification or correction? Above, it is taught:

Having faith in the Risen and Ascended Messiah, and taking up the work of salvation of our soul, and of other spirits and souls, our salvation is assured; but as St. James teaches, if we have faith, we will have works, and we will have this greater action of teshuvah, repentance, which brings rest, peace.


And

If truly we remember and keep Shabbat, something of the tikkune of our soul and the world is accomplished, and spirits and souls in all realms and worlds, even hell realms, receive respite and are blessed, for such is the mercy and compassion of God that is invoked and manifest when we remember and keep the Holy Shabbat - the day of rest (shuv).


Before, there had been a disjoint, a separation, in my understanding of laboring for our salvation and engaging in works for others, but now I am hearing that these labors are the same movement. It was recently taught that true wonderworking is taking up a movement of crucifixion and resurrection - that there is a self negation and a resurrection occurring, so to enact works for others, there first must be the work of self-negation. The latter moving into the former as we are no longer the doer, but the Christ Spirit moves instead within and through us.

It is being heard that to seek a better resurrection is to engage in a greater crucifixion or self-nullification. And that the Queen of Shabbat is also the Queen of Teshuvah. Adonai Yeshua taught and showed that wonderworking was not separate from keeping and remembering Shabbat, and so it comes to mind that wonderworking and Shabbat are intimately connected, and likewise is the movement of crucifixion and resurrection. Self-nullification, returning to heh, is rest, is Shabbat.

Perhaps the mystery of the Eternal Shabbat is in these movements?

Something Apostle Paul taught in Romans also speaks of this:

For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection.


With gratitude,

Sheryl

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Re: Teshuvah: Return to Hey

#13 Postby Tau Malachi » Thu Sep 08, 2016 9:52 am

Grace and peace to you in Hayyah Yeshua!

This is a wonderful insight you have shared sister, and it stirs a few thoughts that I’m inclined to share this morning, extending the contemplation on teshuvah, “return to Hey.”

First, concerning self-nullification, this does not connote being “snuffed out” or “erased,” but rather the recognition and realization of our inmost essence and nature, Ain, No-thingness, and with this realization the experience conscious reintegration with the Light of the Infinite (Or Ain Sof); likewise, it indicates the cessation of the doer, so that in the work of salvation, and in all actions, we are no longer the doer, but the Messiah and Holy Spirit in us are the doer, accomplishing the work of salvation in us and through us, all as God wills.

Consider this. If I am not the doer, but if the Spirit of God takes up my person and life, and is the doer of works, actions, then I remain in repose, at rest, and it is the Spirit of God that is in motion, engaging in the works of God - wonders. Thus, if I abide in self-nullification, repose, and the Spirit performs the works of God through me on Shabbat, I have not worked on Shabbat, but rather the works of God have been done by the Spirit, God’s will, not my own will, being accomplished. Thus, indeed, there can be the working of wonders, healings, and such, on Shabbat, glorifying God, enacting the will of God, just as we see with Adonai Yeshua, who is the Lord of Shabbat.

There is also this. If your will becomes God’s will, God’s will becomes your own, and what is done is done in God and by God, the will of God being fulfilled by the Spirit of God moving with, in and through you. In this we may recall the teaching of Adonai Yeshua, the Lord of Shabbat, “I do what I see my Father doing”; in so doing it is the Spirit and angels of heaven that accomplish everything! Praise God!

This is how a Holy Tzaddik is able to engage in radical magical actions, the working of miracles or wonders - this is the very essence of divine theurgy, they align and unify their will with the will of God (El, Elohim), and they unify their soul, and their thoughts, words and actions, with the Divine Attributes (Sefirot), and merge with the Holy Shekinah - the Divine presence and power, and the Spirit of God (Ruach Elohim) moves with, in and through them, and manifests as them enacting the will of God, revealing the works of God in them and through them. This is the way of the magical art, the wonderworking art, in the Holy Kabbalah.

This is “self-nullification,” merging completely with the Holy Shekinah, the living presence of the Almighty (Shaddai); in this the Holy Shekinah and Spirit of God are embodied, manifesting as the holy person who has become empty of themselves and therefore filled with the Holy Light and Spirit.

Now the insight you’ve shared dear sister is wonderful, and is one that’s very important to understand, the work of salvation in oneself, striving always for a greater spiritual realization, greater Mochin Gadlut (Big Mind, enlightenment), is inseparable from works done for the sake of others, and the labor for the salvation of others, for to be of greater service to others, or greater benefit to others, we need to strive for a greater spiritual realization, a greater embodiment of the Messiah and Holy Spirit. The greater our spiritual realization, the greater our embodiment of the Spirit of God, the greater the works of God that can be done in us and through us, and the greater the glorification of God.

There is something more, however, to be understood. If we take up the work of our salvation with passion, zeal, directing the full force of our will and desire into striving for a better resurrection, a greater ascension - greater spiritual and supernal realization, in this, itself, we will stir souls to return to God, and we will serve to uplift souls in the Great Ascension, opening the way for many to ascend into the heavens, and the heaven of heavens, the Supernal Abode (Malkut of Atzilut). Understand, the greater influx of the Holy Light and Spirit into us, and the greater the embodiment of the Holy Light and Spirit in us, the greater the radiance of the Holy Light and Spirit in the world, in this time and place, and that radiance will reach others, blessing and uplifting them, stirring them to seek enlightenment or God, and to return to God, the True Light; in this regard there is no greater blessing, no greater service that we can offer, for the salvation of souls, the enlightenment and liberation of souls, is the greatest spiritual assistance that can be given, it is the most important and enduring, lasting beyond death. In this regard consider the magical art, the wonderworking art, the greatest manifestation of which is initiation, the imparting of spiritual empowerments; hence, the play of Light Transmission with living Tzaddikim and their ability to impart something of their da’at and ruach to others, something of the knowledge and power of their spiritual and supernal realization. That’s the ultimate intention and purpose of the magical art or wonderworking art, the sparking of faith and spiritual realization in others - setting others on the Path of Return (netivah ha-teshuvah).

Receiving our initiation, our anointing, though, we must take up the work of salvation, and labor for full spiritual and supernal realization, full enlightenment and liberation; each of us must co-labor with the Spirit of God to workout our salvation. Tzaddikim can teach and initiate us, and impart various blessings and spiritual empowerments, but the work of salvation is ours to do and we must take up that spiritual labor with zeal, not for the sake of ourselves alone, but for the sake of the salvation of all, the uplifting of all in the Great Ascension.

Here I may share something very important for those who feel that they are called to be Gnostic teachers. To be able to teach and guide aspirants first and foremost a teacher must labor to bring their own initiation to fruition, and labor continually for a greater realization, engaging in the work of their own salvation with passion, zeal, for it is in this that an initiate may rightly be called a spiritual teacher and guide. Feeling a call to teach all too often the focus for many becomes teaching and being the teacher rather than an ongoing work of salvation and striving for a greater realization, a greater embodiment of the Messiah and Holy Spirit. This is a very common klippah for those seeking to be spiritual teachers, and it is one that we must strive to overcome, remembering that ultimately it is the Holy Spirit that teaches and initiates, and enlightens.

This is the way of Gnostics, whether called to teach or called to other good works; always there is a labor for greater spiritual knowledge (da’at, gnosis) and greater spiritual love (ahava, agape) - a greater spiritual and supernal realization.

There is something similar with Tzaddikim and their experience of Christ or God Consciousness (Mochin Gadlut), whether at the level of the spiritual or supernal. The experience is an overwhelming delight, and there is unspeakable awe and wonder at the simplicity and nearness of higher consciousness and the enlightenment experience, and it is somewhat intoxicating, and there is a natural desire to want to share it with the entire world, as though many will flock to the Light-presence and Light-power embodied, and desire to receive the Light Transmission, and their da’at and ruach. Very swiftly, however, they find that is not necessarily the case, and will recognize that their central focus needs to be an ongoing labor for greater realization, greater embodiment of Mochin Gadlut, and the Light-presence and Light-power, understanding that it is in this that others will receive Light Transmission, and something of the da’at and ruach, or knowledge and power, embodied in them. It is in this way that they labor for the salvation of others, the enlightenment and liberation of others, through the ongoing work of salvation, realization in themselves, and it is in this that they are able to give new teachings and revelations, and serve the kingdom of heaven.

Taking up the work of salvation in yourself, in your person and life, is the foundation of all good works for others, and engaging it with passion, with zeal, is perhaps the greatest self-offering we can make, and one that is sorely needed at this time in the world.

In closing we may say that this is the heroic effort, the cross, Messiah Yeshua has called us to take up. Let us take up our cross and follow in the Way!

May God bless you and keep you, and may you abide as a dwelling place for the Holy Shekinah and Spirit! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Teshuvah: Return to Hey

#14 Postby elizabethduval » Sat Sep 10, 2016 8:54 am

Shalom Tau Malachi and all who have shared on this post!

These postings have brought many contemplations and much joy to my heart! I thank all who have shared. What really stands out is what Tau Malachi stated:


“When we sin and go astray, and fall into a klippah, there is always this possibility in the Spirit of the Lord and the Holy Shekinah, for the mercy of God is, in truth, abundant, immeasurable; but for the Spirit of the Lord to uplift us and exalt us to a higher grade we need to be willing to strive to reach a higher grade, willing to co-labor and cooperate with the Spirit of the Lord, passionately cleaving to the Holy Shekinah. Thus, repenting, returning, we may engage in fasting or charity, and we may engage in a continuum of deeper study and contemplation, prayer and meditation, or sacred ceremony, striving to deepen our communion, striving for greater nearness, striving for a greater spiritual realization, striving to enter into a higher grade of soul, a higher grade of consciousness and intelligence (mochin). Understand, in Yeshua Messiah the very moment we engage engage confession and repentance, and invoke forgiveness, returning to the Lord we are forgiven, the exterior Shekinah returning to us, our soul being restored to its own proper grade, as before; but being received, being restored, giving praise and thanks for the mercy and compassion of God, cleaving to the Lord and Shekinah, the joy of return can be translated into the action of striving to ascend to a higher grade, the experience of a greater nearness and communion, and this is the second grade of repentance, greater repentance, and this is very good.’



Thank you, Tau, for this most blessed l teaching! This is such wonderful news! As I was re-reading this post and contemplating it this Psalm comes to mind:


Psalm 103
A Psalm of David. Bless the Lord, O my soul; and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his praises: who forgives all thy transgressions, who heals all thy diseases; who redeems thy life from corruption; who crowns thee with mercy and compassion; who satisfies thy desire with good things: so that thy youth shall be renewed like that of the eagle. The Lord executes mercy and judgment for all that are injured. He made known his ways to Moses, his will to the children of Israel. The Lord is compassionate and pitiful, long-suffering, and full of mercy. He will not be always angry; neither will he be wrathful for ever. He has not dealt with us according to our sins, nor recompensed us according to our iniquities. For as the heaven is high above the earth, the Lord has so increased his mercy toward them that fear him. As far as the east is from the west, so far has he removed our transgressions from us. As a father pities his children, the Lord pities them that fear him. For he knows our frame: remember that we are dust. As for man, his days are as grass; as a flower of the field, so shall he flourish. For the wind passes over it, and it shall not be; and it shall know its place no more. But the mercy of the Lord is from generation to generation upon them that fear him, and his righteousness to children's children; to them that keep his covenant, and remember his commandments to do them. The Lord has prepared his throne in the heaven; and his kingdom rules over all. Bless the Lord, all ye his angels, mighty in strength, who perform his bidding, ready to hearken to the voice of his words. Bless the Lord, all ye his hosts; ye ministers of his that do his will. Bless the Lord, all his works, in every place of his dominion: bless the Lord, O my soul.




May all remember and be uplifted in their Teshuvah (return)!
With deep gratitude for what has been shared!

Elizabeth

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Joy in Teshuvah

#15 Postby nicolejean » Thu Sep 28, 2017 9:00 am

Shalom dear community!

My deepest gratitude for the wisdom and light this thread has provided. What a gift it is to have access to these living teachings!

A primary focus in my meditation practice is the remembrance to “feel good” when I come upon an obstruction, such as mind wandering. When I catch the mind wandering, I note that attention diverted from point of concentration (such as breath), but before returning back to the object of concentration, I take a few moments to simply feel good. I acknowledge how wonderful it is that my awareness can observe when the mind wanders. I let my body relax into its capacity to return back to the beauty of the present moment. I feel good that this straying has provided me with the opportunity to come home to God. This practice of “feeling good” in my return has bore great fruit in many different aspects of life, the most obvious being that the foundation of mind is now consistently resting in a general sense of joy and ease. This truly feels like a grounding and embodying of what is practiced in formal prayer and meditation. Praise God!

This has led me to consider Teshuva and the importance of “feeling good” in repentance. And more specifically sparked an interest in what role joy plays in returning to the lower and upper Hey.

In my experience the healing that takes place from teshuva is greatly enhanced when done with joy. When my return is accompanied by harshness and self-judgement, I notice that forgetfulness is more frequent, and less tends to change outwardly in my thoughts, speech, and actions.
Over time I am noticing that my joy at returning is making the turn (from distraction back to the source of awareness) increasingly effortless - as if the joy I have been cultivating in the process is paving the way for a more natural and easy return moment after moment. I can imagine that in time one might lose the experience of being the one who is needing to return altogether, then a running and returning would begin to simply take care of itself. Does this intuition hold water? And if so, would this effortlessness, this self-lessness, of returning through joy be something of the return to the higher Hey?

I have also been considering how this all relates to “lishma”: for its own sake. There is a teaching given where lishma is described as a kind of dying - where our practice, study and good works becomes so much for their own sake that the individual joyfully dissolves entirely. Again I hear in this teshuva, specifically in the teachings of lesser and greater repentance. At the offset, we repent from shelo lishma, not for its own sake. There is interior work of overcoming klippot that we must engage in. However, the beauty that I am finding is when this work of self-purification is done in joy and delight, naturally and spontaneously a self-dissolving occurs. What started out as shelo lishma turns into pure and joyous lishma. In this, there is no “do-er” performing teshuva, and there is no more self to be judged as good or bad, unified or separate. There is simply a merging of self with the Holy Spirit in such a way that one sees they were never divided.

In this, teshuva becomes a beautiful love play where life just presents opportunities to remember the Beloved.

I am reminded of when James says, “Dear brothers and sisters, when troubles come your way, consider it an opportunity for great joy. For you know that when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing.”

Can more be said about how lishma relates to these teachings of lesser and greater repentance?

This beautiful dance with the Shekinah is invoking greater zeal and desire for deeper revelations on the role joy plays in our capacity to meet and unify with God.

May we remember that our most natural, effortless state of being is one in rest and broad joy. May this remembrance infuse our actions and comfort all we encounter today.

Gratefully,

Nikki

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Re: Teshuvah: Return to Hey

#16 Postby Tau Malachi » Tue Oct 03, 2017 12:42 pm

Grace and peace to you in the Holy Light of the Messiah!

These are wonderful insights into teshuvah-repentance dear sister, it is good that you have shared them.

There are two motivations for teshuvah, returning to the Holy One. There are those who return because of the ‘fear of Yahweh’ and those who return because of the ‘love of Yahweh,’ and while any teshuvah is good, returning in love rather than fear is superior; the ultimate desire of the Eternal One is that souls return in love, for the fruition of love is the most intimate union, oneness, and this is the desire of the Holy One - God giving Godself to souls completely.

There are those who return in fear of Yahweh, which is to say those who fear ‘judgment,’ the great suffering that is brought on by sin or negative karma in the universal play of cause and effect; hence, those who wish to avoid ill fortune in this life or who wish to avoid negative experiences in the afterlife, such as hungry ghost realms and hell realms. Likewise, included among those who return in fear of Yahweh are those wishing to be uplifted into one of the seven heavens, or those seeking personal salvation - seeking what is good and pleasant for themselves alone. This, of course, is far better the continuing in sin, or the generation of negative karma, and it is good, for in this way souls may progress in their evolution and realization, but there is a limit to the spiritual progress that can be accomplished in this way and it is shelo lishma - ‘not for its own sake.’ Such souls remain bound up in the ignorance, the illusion of separation, in ego-grasping, attachment and aversion. Through a return in the fear of Yahweh, though, an individual may very well come to love Yahweh and return because of the love of Yahweh, perfecting and completing their teshuvah - their return to be One.

Those who seek the Holy One and return to the Holy One for the love of the Holy One, this is lishma - ‘for its own sake,’ for the delight of return, for the joy of nearness and unification with the Eternal One; hence, their yearning is not to avoid judgment, nor is it for heaven, nor for anything other than the Supernal One - they seek the delight of intimacy with the Infinite and Eternal, they seek full knowledge of the Holy One of Being. Thus, their teshuvah, their ‘return,’ is for its own sake, lishma, for such is the very essence of teshuvah - ‘returning to God,’ or ‘returning to be One.’

As you have pointed out, returning because of love, a passionate desire for nearness and oneness with the Holy One, will be uplifted, joyful. In this regard you may remember the teachings about ‘seeing the good’ and ‘cultivating joy,’ which are an integral part of the practice of the Six Essentials and Three Roots, and certainly an integral part of complete and perfect teshuvah.

Even if we have committed a grave error, generating a strong negative karma, we cannot afford to fall into ourselves. That will accomplish nothing good, but rather will lead us into further error, an even greater negativity. Instead, we need to engage teshuvah, actively seeking rectification and return, and we need to uplift our mind and heart, and return in love, not fear, for the joy of it, for the delight of the Holy One, returning to be One - remembering our innate unity with the Supernal One.

As you have said, so what if we have become distracted? So what if we have forgotten? So what if we have erred? It’s an opportunity to return, so we return! We simply need to restore our focus, our awareness, and rectify our error - change our way; and as we do so we are right to rejoice in teshuvah, in the great mercy and compassion of the Eternal One, in the salvation that is in the Messiah - the Anointing. Praise God!

Do understand that the very instant a soul turns towards the Holy One and returns the Holy One, the Holy One rejoices and delights in it, and so truly we ought to rejoice and delight in returning, delighting and rejoicing with the One in the One. Certainly so!

May God be glorified in this way, and returning may we give praise and thanks for our salvation! Amen.

Now there is something of an open secret to be shared about teshuvah, this wonderful gift of our ability to return to the Holy One at any time, in any instant we remember and desire it. Teshuvah is a cognomen of Binah-Understanding, and so is a direct manifestation of Binah - the spiritual power of Binah. Therefore, the very action of teshuvah, specifically returning in love, in joy, is a reaching to Binah, a drawing into the soul, the person and life, something of the spiritual power or blessing of Binah, or the Interior Shekinah. The very action of ‘turning,’ ‘return,’ ‘remembering,’ is a manifestation of Binah. In this we may understand that salvation, enlightenment, comes from the Supernals - the Supernal One; hence, ‘Yahweh delivers’ - the Blessed Name of Yeshua (Yod-He-Shin-Vau-He).

Here, perhaps, you may recalled that the Holy Name of Binah is Yahweh pronounced as Elohim, and if invoking the interiors of Binah the Great Name Yahweh pronounced with the vowels sounds of Elohim; hence, teshuvah directly, ‘Yahweh delivers.’ Do you hear it? Contemplate this well, and understand! There is a great secret hinted at here. I pray the Holy One reveals it to you, and to all who desire to understand.

Having said this, there is something more that we can say concerning a return in joy. You may also recall another cognomen of Binah, Yoval - Jubilee! After the counting of seven Sabbatical Years, forty-nine years, there is the Jubilee Year, the fiftieth year, corresponding with full restoration, redemption, and so a time of great celebration and joy - rejoicing with the One in the One, the perfect joy of oneness. Something of this is in teshuvah when enacted in joy, in love, for its own sake - lishma.

Joined with this, also remember that Binah is called the World-To-Come, and this suggests that in teshuvah for it’s own sake, in joy, in love, we may glimpse, taste, something of the the World-That-Is-Coming. Praise God!

Having said this, understand that the very nature of the World-To-Come, the perfect delight, the pure bliss of the World-To-Come, is the unquenchable yearning, thirst, for greater nearness and oneness with the Infinite and Eternal - it is an experience of greater nearness, oneness, without end. Such a yearning, thirst, is the spiritual essence of teshuvah in the love of Yahweh, the Eternal One.

These are a few thoughts I can share in the Divine Presence this day.

May the Holy One bless you and keep you, may the face of the Eternal One shine upon you this day! Amen.

Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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