The Soul of the Sefirot, Soul of Adam Kadmon

Moderator: Tau Malachi

Message
Author
Tau Malachi
Site Admin
Posts: 5676
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

The Soul of the Sefirot, Soul of Adam Kadmon

#1 Postby Tau Malachi » Tue Sep 20, 2016 8:18 am

The Soul of the Sefirot

In the Kabbalah the Sefirot have many aspects, there are lights and vessels that compose the Sefirot, and there are interior lights and exterior lights, and there are the ruhaniyot (essences, breaths) and the shefa (influxes, spiritual powers). There is also the unique essence or being of each Sefirah, and the radiance of its unique essence or being, its light and life, and there is its divine nature as it is in the Infinite and as it is in itself, and there is its intelligence - Divine Intelligence, and there is its glory and power, and manifestation, its interaction and interrelationship with creatures and creation. Thus, there are five aspects of “soul” with each Sefirah: yechidah, hayyah, neshamah, ruach and nefesh, respectively; this is true of the Sefirot of Atzilut, and the Sefirot of Beriyah, Yetzirah and Asiyah as well, so that the Sefirot of every Olam, at every level, have these five aspects of soul.

From these various aspects of soul, from these various levels, the souls of all creatures, all sentient beings are woven, and we may say that souls have within them something of the corresponding aspects of soul from the Sefirah or Sefirot of the level from which they are drawn or emanate, whether the level of Atzilut, Beriyah, Yetzirah or Asiyah. This, of course, is what allows the souls of creatures to cleave and unify with the Sefirot, and through the Sefirot to draw near unto the Infinite and Eternal, their capacity to cleave and unify, and draw near, depending upon the level from which they are drawn or emanate, each having the capacity to return to their root essence and realize their root essence, or their true desire, true will (ratzon).

The aspects of the soul of the Holy Sefirot, however, is something immeasurably more subtle and sublime, and unfathomably greater than the aspects of soul within creatures, whether in heaven or on earth, and they are, in fact, infinite depths, infinite potentials, that are exhaustless, for as we know, the Holy Sefirot are inseparable from the Infinite, and the Light of the Infinite, and they and their aspects and attributes are infinite, the Sefirot being Aspects and Attributes of the Infinite and Eternal One. Understanding this, who can conceive of the soul of the Sefirot, or comprehend the mysteries of these five aspects of them? Yet, through contemplation of the aspects of the soul of the Sefirot deep insights are acquired into secret mysteries of the Sefirot, their relationship with the Infinite, one another and creation, and great things are revealed through the teachings of those who have true knowledge (da’at) and understanding (binah), certainly so!

Contemplating the five aspects of soul in the Sefirot we may consider the five aspects of Malkut of Atzilut, which ray out into the five aspects of Malkut of Beriyah, Yetzirah and Asiyah, the Holy Shekinah in the spiritual, astral and material dimensions. Yechidah of Malkut: this is Malkut, Shekinah, as Malkut is in the Infinite, and is Malkut as Malkut is in itself, this aspect of soul corresponding with Keter of Keter of Atzilut. Hayyah of Malkut: this is the exhaustless light and life that sustains all universes and worlds - countless cosmic cycles - corresponding with Hokmah of Malkut of Atzilut. Neshamah of Malkut: this is the divine nature within and behind all that arises - enlightened nature - and corresponds with the nature of all things as they are in the Infinite and Eternal One, corresponding with Binah of Malkut of Atzilut. Ruach of Malkut: this is the fiery intelligence - Divine Intelligence - within and behind all that arises and all that transpires, the orchestration of the arising and movement of the great matrix of creation throughout countless great cosmic cycles and the countless spiritual forces creating, forming and making the great matrix, corresponding with the Six of Malkut of Atzilut. Finally, nefesh of Malkut: this is the presence, the glory and power, generating all universes and worlds of countless great cosmic cycles, filling them, and manifesting as them, though abiding ever beyond, transcendent of the matrix of creation in its countless manifestations. This aspect of soul corresponds with Malkut of Malkut of Atzilut. This array of soul occurs with every Sefirah of Atzilut, Beriyah, Yetzirah and Asiyah, all being filled with “soul,” generating the souls of countless creatures, countless sentient beings.

As perhaps you might imagine, understanding the entire array of Sefirot through the four Olamot as the Great Partzuf of Adam Kadmon - the entire array being as the Body of Adam Kadmon, the image and likeness of the Infinite One (Ain Sof) - the aspects of the soul of the Sefirot may be contemplated as the Soul of Adam Kadmon, within which the souls of all creatures, the spiritual essences of all things, have their root. Adam Kadmon corresponds with the interface of the Infinite One with the Holy Sefirot, the Soul of Adam Kadmon being the emanation of the Holy Light and Spirit of the Infinite (Or Ain Sof).

This seems enough for the moment.

May the Holy One gift you with understanding! Amen.

Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
Site Admin
Posts: 1379
Joined: Mon May 10, 2004 8:41 am

Five Dimensions

#2 Postby Elder Gideon » Sun Sep 25, 2016 9:10 pm

Shabbat Shalom, Tau Malachi:

This post regarding the soul of the sefirot as inseparable from the soul of Adam Kadmon brings an entirely new detail of how to relate with sefirot as parts of soul. Not only are the five parts of soul present as the sefirot of one Tree of Life, they are reflected in every sefirah of the sefirot of the Great Tree of Life. To hear as I am now that the parts of soul are simultaneously sefirot is stretching, even breaking, my limitation of the Tree of Life as a glyph of lines and circles. I praise Ma.

To hear the parts of soul corresponding to the breaths of sefirot also helps elucidate the mystery of soul roots from which individuations are derived and by which they consciously return to the Eternal One. You make very clear, however, that the bigger picture of the soul of the Holy Sefirot is a super-structure in which living souls are embedded. I have new-found respect for the Perfect Master's teaching I am the vine, you are the branches (John 15:5).

As perhaps you might imagine, understanding the entire array of Sefirot through the four Olamot as the Great Partzuf of Adam Kadmon - the entire array being as the Body of Adam Kadmon, the image and likeness of the Infinite One (Ain Sof) - the aspects of the soul of the Sefirot may be contemplated as the Soul of Adam Kadmon, within which the souls of all creatures, the spiritual essences of all things, have their root. Adam Kadmon corresponds with the interface of the Infinite One with the Holy Sefirot, the Soul of Adam Kadmon being the emanation of the Holy Light and Spirit of the Infinite (Or Ain Sof).

Leaving circles and lines as a glyph asks me to consider a sefirah, as you've drawn out by example of Malkut of Atzilut, by way of the five dimensions. These five dimensions suggest another way of relating not just with a Tree of Life in general, but in the soul of every sefirah in particular. As there are five dimensions to any single tree, so there are five parts to a soul. To keep the contemplation upon soul of sefirot requires imagination.

I wonder if the nefesh of a sefirah might correspond with its distinctness from other sefirot, its particularity, like a point of reference; surrounding this point of reference is ruach, an intersection of directions, a contextual awareness that is as specific as any point arising in it. Behind and all around this context could perhaps be the larger mentality and view that pervades this context and every point arising within it: neshamah. The generative, exhaustless force driving that mentality feels like hayyah. Between what generates a mentality and the full cycle of its influence upon and what arises in that awareness implies a duration, a continuum of time. Yechidah as the inmost soul of a sefirah is both all that it can possibly be in the Infinite and what it is as this particular arising, the nefesh of this sefirah. Unlike a sefirah that breaks, an enduring sefirah, one that can withstand the full flow of influx of soul, is strong for its nearness, its alignment, with its essential yechidah; this describes something of the moral dimension of the soul of a sefirah.

If I'm hearing accurately what you've introduced, five parts of soul manifesting in every sefirah of every olam is describing not twenty-five but two-hundred and fifty parts of the Soul of Adam Kadmon being the emanation of the Holy Light and Spirit of the Infinite (Or Ain Sof).

How productive are the five dimensions in contemplating the movement of soul as sefirot?

Gratefully,

Elder Gideon

Tau Malachi
Site Admin
Posts: 5676
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Soul of the Sefirot, Soul of Adam Kadmon

#3 Postby Tau Malachi » Wed Sep 28, 2016 2:04 pm

Greetings and blessings to you in the Holy Light of the Messiah, the Spiritual Sun!

We are not contemplating the “soul as the Sefirot,” but rather the soul of the Sefirot, that each Sefirah has five aspects of soul and that from the aspects of the soul of the Sefirot, which are infinite potentials, the souls of all creatures, countless sentient beings, are woven, in heaven and on earth, and throughout countless worlds. The five aspects of the soul of the Sefirot correspond with the spiritual existence of the Sefirot, their being-consciousness-force, which is the emanation of the One Being-Consciousness-Force, the Infinite and Eternal One, and these five aspects of soul are attributes, expressions, of the Holy Sefirot, just as are the interior lights and exterior lights, ruhaniyot and shefa, and so on; thus, the Sefirot have these five aspects, these five expressions, of soul, being, and from them the soul, being, of all creatures emanates, and is created, formed and made.

If we wish to contemplate dimensionality and the soul of the Sefirot, understanding all souls as the emanation of something of the soul of the Sefirot, we may consider the arising of the reality of our experience on all levels, that, in truth, the reality of our experience on all levels is a radiant display of our mind, consciousness or soul - our being; hence, whatever universes, worlds and realms we experience correspond with a radiant or magical display of our own mind, consciousness or soul - our state of being. Understanding this, all universes, worlds and realms in every dimension of the matrix of creation are the radiant or magical display of the soul of the Sefirot, and in that each Sefirah has five aspects of soul, there is a generation of corresponding worlds and realms with each Sefirah, and likewise the generation of worlds and realms in their various combinations, or various interrelationships and interactions; literally countless worlds and realms, supernal, spiritual, astral and material, all the radiant display of the soul of the Sefirot and those souls that are within them, understanding the souls of creatures, sentient beings, as emanations of the soul of the Sefirot, inseparable from the soul of the Sefirot.

If we wish to consider the aspects of the soul and dimensionality in this context, nefesh corresponds with the actual manifestation of the worlds and realms generated, and the animating vitality of all that appears in them, ruach is the intelligence acting as the ordering principle, which gives structure to worlds and realms, and directs their movements, neshamah is the underlying divine nature of all that arises, hayyah is the life and light, and the duration of existence, and yechidah is the unique essence, or spark of Infinite Light, that gives rise to the universes, worlds and realms. We may also say that the outer aspects of the soul of the Sefirot are the worlds and realms as they are in themselves, and the inner aspects of the soul are the worlds and realms as they are in the Infinite and Eternal.

Now, concerning the soul of Adam Kadmon and soul of the Sefirot, as is known, every aspect of the soul contains all five aspects, and this is true of the soul of the Sefirot; thus, the ten Sefirot in the four Olamot would represent one thousand gradations of soul, indicating one thousand gradations of the soul of Adam Kadmon, two hundred fifty in each Olam.

I do not know if this is exactly where your contemplation was carrying you, but these are thoughts that arose in reading your post; I pray they might be of some benefit to your contemplation.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Sarah
Site Admin
Posts: 332
Joined: Mon Nov 03, 2003 5:20 pm

Re: The Soul of the Sefirot, Soul of Adam Kadmon

#4 Postby Elder Sarah » Sat Oct 08, 2016 9:19 am

Shalom!

I Praise the Mother Spirit for these revelations, they are extremely mind-expanding!

As this contemplation is taken up I watch a question arise wherein I am curious if I am understanding clearly.

First, it is mentioned,

From these various aspects of soul, from these various levels, the souls of all creatures, all sentient beings are woven, and we may say that souls have within them something of the corresponding aspects of soul from the Sefirah or Sefirot of the level from which they are drawn or emanate, whether the level of Atzilut, Beriyah, Yetzirah or Asiyah.

Then it is mentioned,

Contemplating the five aspects of soul in the Sefirot we may consider the five aspects of Malkut of Atzilut, which ray out into the five aspects of Malkut of Beriyah, Yetzirah and Asiyah, the Holy Shekinah in the spiritual, astral and material dimensions.

Understanding Atzilut to correspond with the Supernal, Beriyah with Spiritual, Yetzirah with Astral, and Asiyah with Material. Taking this understanding and applying it to what was said regarding each Sephirah,

This array of soul occurs with every Sefirah of Atzilut, Beriyah, Yetzirah and Asiyah, all being filled with “soul,” generating the souls of countless creatures, countless sentient beings.


I am hearing then that there are five aspects of Sefirot through the Supernal, Spiritual, Astral and Material levels. Therefore going back to what was said regarding the "souls of all creatures", May we say then that Souls are arising from any number of these? Hence, Souls may be rooted in a particular aspect of Soul as well as the gradation that aspect may fall into either Supernal, Spiritual, Astral or Material realms?

Thank you for any insights that may be shared, Praise God for these illuminations!

Shalom,
Elder Sarah

Tau Malachi
Site Admin
Posts: 5676
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Soul of the Sefirot, Soul of Adam Kadmon

#5 Postby Tau Malachi » Fri Oct 28, 2016 3:01 pm

Greetings and blessings to you in the Holy Light of the Messiah!

Contemplating your question I’m uncertain of what you are asking, but perhaps I might have some sense of what you are looking into, and hopefully my response may provide something of an answer, that or give some foundation to inquire further. May the Spirit of God gift us with insight!

Understand, the souls of creatures - all manner of creatures, are drawn from countless levels of gradations, all dependent upon the evolution of the soul of the creature or the karmic continuum of souls. Thus, souls are drawn from a Sefirah or Sefirot of Atzilut, Beriyah, Yetzirah and Asiyah, souls corresponding with emanations, as it were, of the “soul” of the Sefirot, as well as the Lights of the Sefirot and spiritual power of the Vessels. As an example, among humankind souls may be drawn from the Sefirot of Asiyah, Yetzirah or Beriyah, corresponding with bestial or material humankind, faithful or psychic humankind and spiritual or elect humanity, respectively; thus it is said that the souls of tzaddikim are drawn from Beriyah, but the souls of great tzaddikim, or holy and enlightened ones, are drawn from the Sefirot of Atzilut. This, of course, corresponds with various “parts” of the “Body of Adam Kadmon,” inward parts and outward parts, and various regions of the “body.”

Just as souls are drawn from the Sefirot at these various levels, so also they may be drawn from the klippot of these various levels in Perud, or Beriyah, Yetzirah and Asiyah; this is hinted at in the Holy Torah with the distinction of “Hebrew” and “gentile,” and likewise “clean” and “unclean” creatures.

When we are speaking of souls drawn from these various levels, and from Sefirot and klippot, this corresponds with the manifestation of souls in specific incarnations, for as we know all souls have a root essence from a Sefirah or Sefirot of Atzilut, but in the play of individuation and evolution, the karmic continuum of the gilgulim, there are various gradations of soul that are manifest and realized, various gradations of potential that can be actualized. As an example, though souls, all beings, may have a root essence from Atzilut, in incarnations within the mineral kingdom, vegetable kingdom and animal kingdom that root essence cannot be actualized and realized, and embodied, but rather what can be actualized and realized, and embody is a far lower and more restricted gradation of soul, not that of a human being. Even once entering into the human kingdom, the human life-wave, at the outset, through early incarnations in humankind, souls are not able to actualize and realize, and embody, their root essence from Atzilut, but rather there are other, lower and more restricted gradations of soul that are actualized and realized, and embodied.

As perhaps you might intuit, though, whatever the root essence from Atzilut, from whatever Sefirah or configuration of Sefirot it is drawn, so in the process of evolution and transmigration souls will be drawn from the corresponding lower gradations at the level of Beriyah, Yetzirah or Asiyah; hence, within and behind this drawing of souls from various levels or gradations there is the influence and play of the root essence from Atzilut - the supernal root essence, which is in Adam ha-Rishon (Supernal Human One).

Clearly, if we consider the vast array of creatures, in heaven and on earth, and in various realms and worlds in between, from one to another they have various capacities of consciousness, intelligence, and so forth, and various capacities to actualize and realize the spiritual powers of the Sefirot, some having less, some having more, and this is true even within the same kind of creature, such as among humankind, there are various capacities, various gradations of soul, and as they are in themselves, all are not equal, all do not have the same capacities for actualization and realization, and the embodiment of the spiritual powers of the Sefirot, the Divine Attributes. This, exactly, is reflected in teachings of souls drawn from all of these various gradations or levels, for the potential of the soul and Sefirot that can be actualized and realized, and embodied in a given incarnation depends upon the grade from which a soul was drawn as it entered into incarnation; thus this plays into teachings of things preordained and destinies that may be realized in a given incarnation.

Perhaps this this relates to your contemplation and inquiry; it is my hope that it does and that it might provoke some further insights.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Sarah
Site Admin
Posts: 332
Joined: Mon Nov 03, 2003 5:20 pm

Re: The Soul of the Sefirot, Soul of Adam Kadmon

#6 Postby Elder Sarah » Sun Nov 13, 2016 10:19 am

Shabbat Shalom!

Praise the Holy Spirit for these elucidations! Thank you Tau Malachi for very beautifully intuiting the questions being pursued in this contemplation. Your response brings much clarity to a question I wasn't even completely understanding myself. Your response combined with recent experiences from the Feast of the Blessed Dead is bringing forward a deeper question. I think previously the thread of contemplation swirled around an idea of the Root of Souls, and how this corresponds to the Soul of the Sefirot, and how this further corresponds to how the Souls of all creatures are woven. I watch the following statement draw out an important essence,

"When we are speaking of souls drawn from these various levels, and from Sefirot and klippot, this corresponds with the manifestation of souls in specific incarnations, for as we know all souls have a root essence from a Sefirah or Sefirot of Atzilut, but in the play of individuation and evolution, the karmic continuum of the gilgulim, there are various gradations of soul that are manifest and realized, various gradations of potential that can be actualized."

There is a hearing here that begins to create a distinction between the root essence of a Soul in Atzilut and the place from which Souls arises in the cycles of transmigration. A larger picture is becoming apparent in evolution itself and how it is that the Soul of the Sefirot play out in the creation of "stages" and "interfaces" in creation itself. Using the example of Malkut of Atzlut, in the opening writing of this thread, there was a description of each level of Soul. Of Yechidah it was said, "this is Malkut, Shekinah, as Malkut is in the Infinite, and is Malkut as Malkut is in itself." Of Hayyah it was said, "this is the exhaustless light and life that sustains all universes and worlds - countless cosmic cycles. Of Neshamah it was said, this is the divine nature within and behind all that arises - enlightened nature - and corresponds with the nature of all things as they are in the Infinite and Eternal One". Of Ruach it was said, "This is the fiery intelligence - Divine Intelligence - within and behind all that arises and all that transpires, the orchestration of the arising and movement of the great matrix of creation throughout countless great cosmic cycles and the countless spiritual forces creating, forming and making the great matrix". Of Nefesh it was said, this is the presence, the glory and power, generating all universes and worlds of countless great cosmic cycles, filling them, and manifesting as them, though abiding ever beyond, transcendent of the matrix of creation in its countless manifestations". From the example of Malkut of Atzilut, there appears to be a play of interface between the Infinite and Eternal at the level of Yechidah, all the way to the manifestation of all universes and worlds corresponding at the level of Nefesh. One can see how these gradations and the potential arising of the Souls of all creatures is a play itself in the actualization of Creator, the Holy One of Being.

This brings to a question that arose from an experience in the Feast of the Blessed Dead. How, in the afterlife, do Souls draw closer to to the root essence of that Soul? I have heard in teachings that evolutionary leaps are possible. Does the entire afterlife experience circle around this possibility? I am hearing we are speaking of Holy and Enlightened Ones as Ones who would arise in purity from this root essence. When this happens, to continue aware and awake in the evolutionary cycle would this mean to enter back into cycles of transmigration a Soul would carry something of that root essence yet still arise in a particular grade according to what was needed in evolution itself? Or would one arise from that root essence itself? Is there a distinction at this level?

Would greatly appreciate what may be added to this contemplation and hope it is on the mark with this subject.

May many this day arise in True Being, remembering their Source in the Holy One of Being!

Shalom,
Elder Sarah

Tau Malachi
Site Admin
Posts: 5676
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Soul of the Sefirot, Soul of Adam Kadmon

#7 Postby Tau Malachi » Thu Nov 17, 2016 10:57 am

Grace and peace to you in Hayyah Yeshua!

The arising of souls from various gradations corresponds with the development and evolution of souls through their incarnations, or the karmic continuum and karmic conditioning of souls, habitual patterns of self-grasping, desire and fear that are formed in consciousness; depending upon the karmic continuum and conditioning of a soul is the potential of a soul that can be actualized and realized in a given incarnation, whether more or less, and this is what is meant by the “grade” of soul. Thus, from one creature to another, and even of the same kind, such as from one human being to another in humankind, souls have various capacities of vital energy (nefesh) and intelligence (ruach), and the ability to realize their divine nature (neshamah), living essence (hayyah) and unique essence or divine spark (yechidah). If you consider various kinds of creatures in this world they have very different levels of vital energy and duration of life, and very different levels of self-awareness and intelligence and the attributes associated with them. We see this from one kind of creature to another, and even within the same kinds of creations, such as from one human being to another; based upon this is the degree to which inner aspects of souls may be present and active in incarnations, and may be realized. There are many creatures that do not have the capacity, the right karmic conditions, to actualize and realize inner aspects of their soul, let alone the root essence of their soul at the level of Atzilut; likewise, among humankind many as yet may not have the capacity, the right karmic conditions, to actualize and realize inner aspects of their soul.

Along with this, also understand that even if there is some capacity to realize something of the inner aspects of the soul, the degree to which inner aspects can be actualized and realized would depend upon the Olam from which a soul was drawn in its incarnation. If a souls was drawn from the level of Asiyah, if something of the inner aspects of the soul were able to be actualized and realized it would be at the level of Asiyah, the most restricted and admixed level, and so if a soul were drawn from the level of Yetzirah, Beriyah or Atzilut it would be the same, their capacity to actualize and realize inner aspects of soul would be of the corresponding level.

The Ari of Safed had a very simplistic and linear way of speaking about the evolution and realization of souls through multiple incarnations, but he does give a similar teaching concerning various capacities for realization. In his teaching he assumes human souls begin as human souls, which we do not, and likewise he teaches that human souls can become completely realized in their first incarnation as a human being, which we do not. Based upon these two assumptions he teaches that if a human soul does not become realized in their first incarnation they must incarnate again, and the focus of their next incarnation(s) will be the realization of nefesh. If and when nefesh is realized in an incarnation nothing more can be realized in that life, but the soul must then incarnate again in a different life to realize ruach. If and when ruach is realized in an incarnation the same will be true for the realization of neshamah and the soul’s ultimate purpose. As I’ve said, this is a simplistic and linear teaching of the evolution and realization of souls, and is based upon assumptions that are not part of our Christian Kabbalah, but in a similar way the Ari does speak of the possibility of a limited capacity for the greater realization of souls, or karmic conditions that might prevent the realization of inner aspects of the soul in a given lifetime.

In our teachings, of course, based upon revelations we have received and experiences of spiritual and supernal realization in the Messiah, we understand that there is an evolution of souls through the mineral, vegetable, animal and human kingdoms through countless incarnations, and we understand that the present state of humankind is a transitional state of being, and that ultimately we will be and become more than “human,” a divine and supernal being - Messiah. The basic principle of gradations of soul and certain limitations on the realization of aspects of soul that might be present in a given incarnation as the Ari suggests, however, are essentially true; and contemplating humankind, from one individual to another we are laboring for the realization of different grades and aspects of soul, nefesh, ruach and neshamah, at various levels, Asiyah, Yetzirah, Beriyah and Atzilut.

Now concerning the holy and enlightened ones, or the great and perfect tzaddikim, who continue to incarnate for the sake of the harvest of souls, motivated by the compassionate desire for the enlightenment and liberation of all creatures; having realized the inner aspects of their soul and it’s root essence that is drawn from Atzilut in previous incarnations, they do bring something of the spiritual power of their realization with them into incarnation, and generally speaking they have the merit, the positive karmic continuum, to arise in a relatively auspicious incarnation that will offer the necessary conditions for them to embody their realization and to accomplish the spiritual work and mission for which they come, or for which they have been sent. As is known, however, there are various gradations of tzaddikim having various gradations of spiritual and supernal realization, and therefore there are differing gradations of spiritual presence and power among tzaddikim; there are lesser, greater and perfect tzaddikim, and this will be reflected in their incarnations and in the spiritual works they are able to accomplish, the knowledge and power they bear (da’at and ruach).

When the souls of tzaddikim incarnate though they necessarily take on something of the karma of the world, the time and place into which they are entering, the family and community through which they enter, and so forth; and likewise, they take on something of klippah nogah and the other great klippot, and as any soul incarnate in Asiyah and this world they must overcome the klippot and the darkness, the ignorance, that rules this world, and they must labor to embody their realization, the fullness of their soul and the Spirit of God. When souls have been realized in previous incarnations there a natural impulse or inclination for the spiritual life and practice, or to seek enlightenment or God, and this will often manifest from their youth or very early in life, and they will have positive merit, a positive karmic continuum from their previous incarnations, and have an extraordinary capacity for the spiritual life and practice, and may naturally have special spiritual gifts. Thus, most often they progress very swiftly in their spiritual life and practice, and experience a rapid spiritual realization, so that they may tend to their work and mission, and generally speaking they have a strong orientation to enlightenment or heaven, not this world, and are not as encumbered or distracted as most of us. Nevertheless, however, they must embark upon a spiritual journey, receive teachings and initiation, follow in the way of their spiritual teacher and guide, and labor to bring their spiritual or supernal realization to fruition in their life as though for the very first time, and so it is in every incarnation. This is true even with perfect tzaddikim, for such is the nature of incarnation in this world, in materiality, the place of the greatest restriction and concealment of the Holy One and Infinite Light, and therefore the greatest resistance and opposition to the Holy Light.

Concerning possibilities in the afterlife, that depends entirely upon the karmic continuum and conditioning of a soul from previous incarnations, but more so from the life they have lived before entering into the afterlife again and the state of their consciousness at the moment of death. There is a Sanctuary of Grace in the Messiah, and there are the intercessions of tzaddikim and angels, but there is also the law of karma, and the karmic continuum and conditioning of souls. Just as for many there may not be the capacity to realize the inner aspects of the soul, let alone the supernal soul root, so for many souls in the afterlife states there may be a limit to the extent to which they can ascend into the heavens, let alone experience full reintegration with the Infinite Light. There are, though, radical leaps that are possible in the afterlife for most souls, relative to their evolution or grade of soul, and in our spiritual assistance of souls in afterlife state we labor to uplift them to the furthest extent possible, seeking whatever leap or upgrade might be possible for each spirit or soul, all as the Spirit inspires, all as God wills and ordains.

We can say this, the more an individual as lived in faith and love, and lived according to their faith, enacted what is good and true, and taken up the work of salvation, seeking greater spiritual realization, the greater the possibilities for that soul in the afterlife and the more the conditions are present for the full action of Divine Grace, the Spirit of God, and the spiritual assistance of tzaddikim and angels, certainly so!

These are a few thoughts and teachings I was inclined to share this morning.

May holy tzaddikim continue to incarnate among us until all is accomplished in the End-Of-Days! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Aj1

Re: The Soul of the Sefirot, Soul of Adam Kadmon

#8 Postby Aj1 » Sat Nov 19, 2016 9:29 am

V interesting. I can say that the majority of spiritual people I have met have overcome conditions that exceed what could be considered a fair share of rain. How can empathy and compassion be embodied, and relevant in a life of plain sailing. Certainly I agree the first big step is liberating from cobwebs, inertia of family, circumstances etc. Also, I can see times when talking to very salt of the earth types, the fire of divinity, aziluth in their eyes. Kind of believe God instills the fullness of spirit in all children.


Return to “Christian Kabbalah”

Who is online

Users browsing this forum: No registered users and 1 guest