The Holy Tzaddik: The Fifth Element

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The Holy Tzaddik: The Fifth Element

#1 Postby Tau Malachi » Fri May 27, 2005 11:41 am

It is written, “And the Tzaddik is the foundation of the world” (Proverbs 10:25).

The world and everything that appears in it is founded upon the four elements: air, fire, water and earth. These four fundamental elements are founded in the “fifth element” of spirit-space. Thus, the Kabbalah says that the Tzaddik is the fifth element, the source element, for it is the subtle foundation of the world.

This is reflected on the Tree of Life, for the Sefirah Yesod is called the Holy Tzaddik, and is the final Sefirah of the Six that form the directions of space: up-down, south-north and east-west. Yesod is the direction “west” and Malkut arises from it, which is the sphere of the four fundamental elements. Yesod and Malkut, or specifically the veil of Qeshet, define the “boundary” of the material dimension and inner dimensions, or the material and spiritual worlds; hence the actual manifestation of the elements and the subtle manifestation of the elements.

This is also reflected in the Tetragrammaton, for the four letters correspond to the four Olamot and the four Elements, the tip of the Yod corresponding to Adam Kadmon and Spirit-Space; hence to the Holy Tzaddik.

When the elements are connected to their source element they arise in their innate purity, according to their primordial nature, as beheld in the Great Vision of Melchizedek; hence the arising from the Clear Light (Bornless Being) of the Sound-Vibration, Essential Lights and Rays, the arising of the Body of Glory from the Body of Truth, which in turn gives rise to the Body of Emanation – the manifestation of the Holy Tzaddik (Enlightened Being). When the elements are disconnected from their source element, however, they arise in the impurity of karmic conditioning, under the dominion of the demiurge and the law – hence the manifestation of unenlightened beings.

In their source (the single element – space, the Tzaddik, the four elements are actually one); hence the World of Yichud-Unity. Apart from their source they are separated; hence the World of Perud-Separation. Thus, the dominion of the klippot or dominion of the demiurge arises from the separation of the elements from their source, and it is the reintegration of the four elements to their source which allows the soul to enter into the World of Supernal Light.

Now here we may contemplate the mystery of the Crucifixion and Resurrection in the Christian Kabbalah, for the cross implies the four elements and the Christ-bearer on the cross implies the Holy Tzaddik through whom the elements are purified and restored to Sacred Unity – the Risen Christ.

This is the Divine Presence and Power of the Gnostic Apostolic Succession, the succession of Tzaddikim who embody this Self-realization in Christ. Of the Light Transmission that flows from the Risen Savior we may say – it is the purification and consecration of the elements of consciousness, the shattering of the klippot and uplifting of the holy sparks. Thus, receiving the Light Transmission we cleave to the Holy Tzaddik, the Risen Christ, and we are established in the Mystical Body of the Resurrection.

In the Tzaddik the sin of Adam is healed, for heaven and earth, the spiritual and material worlds, are united in the Holy Tzaddik, and thus the Light Kingdom is manifest on earth. Embodying the Light-presence and Light-power, the Holy Tzaddik generates the Sacred Circle and engages in the Light Transmission – the Tzaddik is the Center of the Circle and is the Circle, for the Sacred Circle is the extension of the Emanation Body. Joined to the Tzaddik all are One in the Sacred Circle, and all are Tzaddik (tzaddikim) to the extent that the Holy Tzaddik is realized inwardly and outwardly. Thus, in the succession of Tzaddikim the mystery of the Divine Incarnation is ongoing, seeking its fruition in a Divine and Supernal Humanity.

The Tzaddik manifests in space-time and the material dimension, yet the Tzaddik transcends space-time and materiality. In the Holy Tzaddik is the Light-presence and Light-power of all of the Tzaddikim of the past, present and future made manifest – it is akin to a dance of masks the Light-presence (Christ-presence) takes up in the Continuum of the Light Transmission.

To look and see this, and to receive the Light Transmission, requires the purification of the elements of consciousness, for the elements arising in impurity gives rise to a Vision of Ignorance (Karmic Vision), which cannot look and see the Holy Tzaddik, the Risen Christ. This is quite clear, for though Tzaddikim are present in every generation, few are they who recognize the Tzaddik and cleave to the Tzaddik in order to be realized in the Tzaddik; likewise, of many who claim to desire the Light Transmission or who claim to have received something of the “Light Transmission,” encountering a Tzaddik are unwilling or unable to receive the Tzaddik and be received by the Tzaddik – unable to bring the Light Transmission to fruition.

Now, in order to purify the elements of consciousness the impure elements must be dissolved and brought to repose or cessation in the purity of spirit-space; then they may arise naturally and spontaneously, according to their primordial purity. Thus, in the instant of the Light Transmission, when the inmost essential Light Transmission occurs, the Tzaddik and Disciple disappear, and there is only the Light-presence, specifically – the Light-continuum (the Holy One of Being). What may we say of this? It is the Pure and Spiritual Love of Christ, for it is Love that brings into Union, and it is Love that that extends the Light; hence as St. John and St. Paul teach us, where there is Light there is Life and Love – Eternal Life.

This is reflected in spirit-space, which embraces all of the elements and unites them, and in which they are manifest in their purity, uplifted and redeemed (self-liberated).

According to the Pistis Sophia, the Demiurge – the “Self-willed Triple Power,” gives rise to four emanations of itself; hence the impure elements. These are the elements of consciousness that arise from self-grasping or the egoistic condition – the wisdom of discipleship is the dissolution of self-grasping so that we might experience the union of the Outer and Inner Tzaddik, the True Tzaddik, the Risen Christ.

There is much that can be said of the play of the four fundamental elements and the fifth element, the above providing a base for a significantly deeper contemplation.

In closing we may say this: The Tzaddik is seated on the lap of the Divine Mother, and is the Holy Child of the Mother – the Primordial Sophia, Mother Clear Light.

May we be blessed with the Gnosis of the Holy Tzaddik, the Risen Savior, amen.

Blessings & shalom!
Last edited by Tau Malachi on Wed Jul 20, 2011 6:22 pm, edited 1 time in total.
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Light Purifier, Light Receiver

#2 Postby Elder Gideon » Sun May 29, 2005 5:32 pm

Shalom Tau Malachi!

This post on the Tzaddik as Spirit-Space is most compelling. While it is seems too obvious to be true, the innate purity and good that we are in the Tzaddik is the ground of our being. Yet this ground is groundless spirit-space!

Your post describes the elements of fire, water, air and earth arising either in a conditioned (or karmic) state or in purity, dependent, it seems, upon the gnosis of the Tzaddik. Elements conditioned by karmic expectation is our life experience under the dominion of the Demiurgos and archons. Yet breaking through (or out) of this dominion is the intimate, direct knowledge of our being as the ground of spirit-space; it seems “there” in spirit-space is the experience (or gnosis) of the Tzaddik.

I’m most intrigued how in the First Book of Pistis Sophia, this very teaching of your post —how the soul ever comes to gnosis of spirit-space (Tzaddik) within the dominion of impure elements—is illustrated in Chapters 25-27. Here, Spirit-Space, the Tzaddik, is none other than Melchizedek, the Light Receiver or Light Purifier! Of this purifying activity of Spirit-Space, Lady Mary Magdalene questions the Risen Savior:

"'My Lord, in what manner would the souls be delayed outside or in what form will they be quickly purified?"

[Yeshua replied] “Before I preached to all the archons of the aeons, and all the archons of the Heimarmene [Fate] and the sphere, they were all bound with their bonds, in their spheres and their seals [.] And each one of them was continuing in his rank and each one was proceeding according to his course [.] And when the time came of the number of Melchizedek, the great Paralemptor [Receiver?] of Light, he came to the midst of the aeons, and to all the archons which were bound in the sphere and in the Heimarmene, and he took away what is purified of the light from all the archons of the aeons, and from all the archons of the Heimarmene, and from those of the sphere, for he took away that which agitated them.

"And he moved the hastener [The Risen Savior?] that is over them and made their cycles turn quickly, and he (Melchizedek) took away their power which was in them, and the breath of their mouths, and the tears of their eyes, and the sweat of their bodies. And Melchizedek, the Paralemptor of the Light, purified those powers, he carried their light to the Treasury of the Light. And all their matter was gathered together by the ministers of all the archons. And the ministers of all the archons of the Heimarmene and the ministers of the sphere which are below the aeons took them (the matter) and made them into souls of men and cattle and reptiles and beasts and birds. And they sent them to this world of mankind."


(Translated by Carl Schmidt and Violet MacDermott: www.webcom.com/gnosis/library/psoph1.htm)

What Mystery! I’m hearing that one comes to gnosis of their innate purity by the advent and example of Tzaddikim in this world, without whom the innate purity of Spirit-Space might never be recognized and realized. The imagery here in Pistis Sophia is of Melchizedek harvesting light from the material world; spirit-space naturally and spontaneously harvesting. Is this consistent? If so, how curious! If the Tzaddik is energetically understood as spirit-space—what more may be said of how light is purified or received?

Shalom!

brothersmiley

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King of Righteousness

#3 Postby Tau Malachi » Mon May 30, 2005 12:26 pm

Greetings Brother Michael!

Indeed, more than a name, Melchizedek is a title – King of Righteousness, and corresponds to the Perfect Tzaddik. According to the Letter to the Hebrews in the Bible Lord Yeshua is a priest of the Order of Melchizedek, and the Risen Christ is the high priest of the Order of Melchizedek.

Of the Initiates of the Order of Melchizedek it is written: “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest forever” (Hebrews 7:3). This alludes to the state of the soul of those who have recognized and realized the Clear Light Nature of their consciousness – hence the Bornless Nature; and it alludes to the arising of the elements according to their innate purity, which is the natural result of this Self-realization. The recognition and realization of the Clear Light Nature, the essence of Spirit-Space, is the Body of Truth – this is the elements abiding in Spirit-Space as primordial potential. When the elements arises within Spirit-Space according to their innate purity the Body of Glory is generated, and from the Body of Glory the Body of Emanation is generated – the appearance of the Perfect Tzaddikim in the realms and worlds of sentient existence.

In this self-generation or self-begetting the holy person is, in effect, without father or mother or genealogy, and without beginning or end, abiding perpetually in the Light-continuum; hence they are a Person of Light emanating from the Light-continuum. This, of course, is true of every soul – every soul is a Soul of Light that emanates from Clear Light, the primordial ground of consciousness. However, ignorant of their Clear Light Nature, sentient beings are oriented to materiality and become bound up in materiality – the elements of consciousness arising in impurity (karmic conditioning): hence the bondage of souls to the gilgalim (the cycles of transmigration).

According to the Pistis Sophia there are three grades of Light-receivers: the Light-receivers of the Moon, the Sun and Melchizedek. This alludes to gradations in the purity or impurity of the elements of consciousness, and thus to gradations in the development and evolution of the soul-being in the Self-realization process. These grades are reflected in teachings on the Benoni, Imperfect Tzaddikim and Perfect Tzaddikim in the Kabbalah, specifically among the Hassidim. However, here we may speak of them in terms of three forms of Light: Astral Light, Spiritual Light and Supernal Light.

Matter and materiality, of course, represent the densest manifestation of the Light – almost a complete concealment of the Light. In relationship to the material dimension the astral dimensions are very subtle and luminous, however in relationship to the spiritual and supernal dimensions they are an extremely dim and dense manifestation of the Light – and just as Falsehood and Darkness dominate the material dimension, so also does Falsehood and Darkness dominate the astral dimensions. The causal, higher vital and mental dimensions are all rooted in the astral, and the astral governs the manifestation of the material dimension – this is the Lower World of Gnosticism and Kabbalah.

In psychism and occultism the Astral Light is often confused with the Spiritual Light – and some would-be initiates may even confuse it with the Supernal Light. As the soul-being evolves, quite naturally, consciousness opens to the astral dimensions, and the worlds and realms that manifest in the astral, along with entities that inhabit them – this is reflected in primitive religion and in forms of "unenlightened" paganism. This opening of consciousness is a product of a more subtle manifestation of the elements of consciousness than materiality, yet it is a distinctly impure manifestation – profoundly admixed and corrupted. This corresponds to the Light-receivers of the Moon.

The Spiritual Light is of a considerably higher grade than the Astral Light, and its root is in the Supernal Light within and beyond it – it is beyond the causal, and is the Light of the Upper World of Gnosticism and Kabbalah. This is the Light of the Heavens and the Great Cosmic Forces, corresponding with Cosmic Consciousness – it is the manifestation of a very subtle and refined arising of the elements of consciousness, with significantly less impurity than the Astral Light. This is the Light of the faithful and it is the Light of “enlightened” paganism, and in the modern spiritual movement this Light is frequently confused with the Supernal Light. Yet, while it may correspond to very lofty states of Divine Illumination or Higher Consciousness, it is not the Light through which souls attain enlightenment and liberation. This corresponds to the Light-receivers of the Sun.

The Supernal Light is the glory of the Clear Light, and it is the emanation of the elements of consciousness arising according to their innate purity within Spirit-Space; this is the Light of the Supernal World, the Light of the Messiah or Christ – the ground of which is Clear or Transparent Light. It is the influx of this Holy Light that transforms the soul (transforms all levels of consciousness), and that enlightens and liberates the soul; through this Light the soul is able to recognize and realize its True Nature and Being, and is brought into conscious unification with God and Godhead. This corresponds to the Light-receivers of Melchizedek, and to the Risen Christ.

We may understand the distinction between the Prophetic Succession of Tzaddikim and the Gnostic Apostolic Succession of Tzaddikim as the Light Transmission at the level of the Spiritual Light and the Light Transmission at the level of the Supernal Light, respectively; for it is the Supernal Light-presence that is embodied and transmitted by the Messiah, as foreshadowed by the appearance of Melchizedek. The Spiritual Light corresponds to the Light Transmission of the Exterior Church and the Supernal Light corresponds to the Gnostic and Light Transmission of the Interior Church – a distinction that exists in the arising of the elements of consciousness; hence, whether they arise in the purity/unity of Spirit-Space or with some taint of impurity/dualism.

Quite naturally, the experience of the Astral Light, Spiritual Light and Supernal Light occurs in the Gnostic experience – as one passes from the Exterior Church to the Interior Church one experiences and acquires the gnosis of these three grades of Light. The aim of the Gnostic initiate is the True Light, the Supernal Light and realization of the Clear Light Essence. This requires the purification and consecration of the elements of consciousness, which in turn purifies the manifestation of the Serpent Power (Mother and Father Seeds), the Interior Stars (centers of energy in the subtle body) and the Subtle Body (generating the Body of Light). Thus, the Body of Truth is realized, which gives rise to the Body of Glory and Body of Emanation.

The elements of consciousness combine to produce all phenomena that arises, whether internally appearing or externally appearing – thus all that appears in the realms and worlds of sentient existence, including the celestial spheres and spiritual abodes, occurs through the power of the elements. Therefore, when the Clear Light Essence is recognized and realized, and the elements arise in their innate purity, the soul is established in the World of Supernal Light and transcends the Realm of Becoming, though the realized soul may continue to appear in the worlds of sentient existence for the sake of the Great Work. This is reflected in the teaching of the Kabbalah that says that the Perfect Tzaddikim transcend the stars of their birth (their natal chart), and it is reflected in the Pistis Sophia by the mastery the Risen Christ demonstrates over the celestial spheres and all spiritual forces. (This is the power of the Blessed Name of Yeshua, which being composed of five letters represents the Light-Presence and Light-power of the Pure Primordial Elements of Mochin [Mind or Consciousness]. In this Holy Name the letter Shin represents the power of Spirit-Space; hence the name given to Tzaddikim in the Tradition: Seth, which is Shin-Tau.)

On the Tree of Life, Keter-Crown corresponds to the potential of the Pure Primordial Elements of Mochin, and Da’at-Knowledge corresponds to their natural and spontaneous arising – the radiant display that emanates from the Primordial Elements. The Seven Sefirot of Construction are the appearance the radiant display assumes; the actual appearance or manifestation being Malkut-Kingdom, specifically. When they arise in their purity the Primordial Elements appear as the Sefirot of Atzilut, the World of Supernal Light, but when they arise with the taint of Ignorance (the Demiurge or Dualism) they appear as the Sefirot of Beriyah, Yetzirah and Asiyah, and the Day and Night Side of the Tree (Tree of Knowledge of Good and Evil).

Essentially, the Tzaddikim emanate the Body of Glory to appear in the realms and worlds that correspond to Beriyah and Yetzirah, the foundation of the Body of Glory being Yesod of Atzilut. Likewise, they generate a Body of Emanation or Manifestation to appear in the realms and worlds of Asiyah, the foundation of the Body of Emanation being Malkut of Atzilut. The Body of Glory and Body of Emanation have their root in the Body of Truth, which has its foundation in Tiferet of Atzilut – the Christ Center of the Supernal Abode.

If one contemplates this on the Great Tree of Life, which unites the Five Trees, one may gain deep insight into the mystery of the Tzaddikim and Maggidim who appear among us for the sake of the Great Work – the harvest of souls.

In this contemplation one might meditate on saying 77 of the Gospel of St. Thomas, among others. In conjunction with this saying and contemplation, here we may say: The Holy Tzaddik is the foundation of the Entirety, the foundation of All-Worlds. (Perhaps consider and meditate on saying 2 in this context.)

I believe I shall let the contemplation rest here for the time being.

May we be empowered by the Mother Spirit to listen and hear so that we might experience the Great Liberation, amen.

Blessings & shalom!
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Nine Mirrors of the Tzaddik

#4 Postby Elder Gideon » Fri Jun 24, 2005 1:09 pm

Greetings Tau Malachi!

While reading in Rabbi Gikatilla's "Gates of Light", I'm coming across an image of Nine Speculum (or Mirrors) of the Tzaddik. I recognize that the Tzaddik is attributed to the ninth sephirah Yesod but would like to hear more about what a Kabbalistic master like Gikatilla might be describing.

Thank you!

Brothersmiley

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Nine Blessings Powers

#5 Postby Tau Malachi » Sun Jun 26, 2005 8:55 am

The Tzaddik corresponds to Yesod, which unites Tiferet and Malkut, the spiritual and material world; for the living Tzaddik abides in both the spiritual and material world – he or she embodies the Light-presence and Light-power represented by Tiferet (Messiah) and transmits it to the Sacred Circle (spiritual companions) represented by Malkut. Drawing down the Spiritual and Supernal Light from above, the Tzaddik also serves to uplift the Sacred Circle into the Light-continuum. This is reflected in the teachings on the Threefold Sanctuary of Melchizedek, specifically the Inner Sanctuary, which is composed of the Holy Tzaddik (Apostle), Great Maggid (Angel of the Lord) and Kallah Messiah (Holy Bride).

In the Christian Kabbalah, by Holy Tzaddik, we mean an Apostle of Light who embodies something of the Supernal Light-presence and Light-power; hence an adept or master who serves as a vehicle of the Gnostic and Light Transmission.

In the environment of a Tzaddik we find a distinct field of spiritual energy – a matrix of divine energy-intelligences, and there is a distinct Living Presence and Power that moves with, in and through them, and that may even manifest as them, depending on the extent of their realization. If our heart and mind is open, and we have an inner connection to them, and we have faith in the Light-presence (Anointed) and Light-power (Holy Spirit), we may receive many blessings by visiting a Tzaddik, and even more blessings if we frequent their physical presence and home, or are able to attend sacred discourse with them, or to pray, meditate or perform sacred ritual with them; it is as though they are a “channel” of the Light of Messiah, a living vehicle of Divine Grace in the material dimension.

It is entirely possible that we could meet a Tzaddik and not recognize the Holy Shekinah with them, or meeting a Tzaddik and having some inner connection with them find that we are not able to actually receive the Spiritual Transmission, for our recognition of the Tzaddik and reception of the Transmission is dependent upon our openness and sensitivity, and upon our faith – this is true in all spiritual matters. Yet, if we draw near to the Tzaddik and we develop a strong spiritual connection, we can receive a great deal of spiritual assistance from them and they are a manifestation of Holy Sanctuary to us.

There are many teachings on the Tzaddik and the Shekinah of the Tzaddik in both the Judaic and Christian Kabbalah; specifically, teachings on the blessings or spiritual gifts the Tzaddikim bear through which they are able to render spiritual assistance. Teachings on the “nine speculum of Yesod” are among these teachings, relating nine “rectifications” or blessings the Tzaddikim can impart.

You may recall the Thirteen Attributes of Mercy, spoken of in the context of Hesed, but which are said to correspond to Keter and Arik Anpin; specifically to the “beard of Arik Anpin.” There are also Nine Attributes of Mercy given in Numbers 14:18, which correspond to the “beard of Zer Anpin.” In the Judaic Kabbalah these are sometimes spoken of as the “nine speculum of Yesod,” as they relate to the power of the Tzaddikim. Yet, fundamentally, the nine speculum of Yesod are the Holy Sefirot that flow out of Keter of Yesod; thus, they correspond to the Sefirot of Yesod from Hokmah-Wisdom to Malkut-Kingdom.

Hokmah, the First Power: This corresponds to the ability of the Tzaddik to look and see into the depth of the mysteries and to speak them through the grace of the Holy Spirit; and it corresponds to the power of the Tzaddik to bring forth new wisdom treasuries and to generate new practices as vehicles of the Light Transmission (assuming there are auspicious circumstances in the circle of companions).

Binah, the Second Power: This corresponds to the ability of the Tzaddik to perceive the transmigration of souls and the tikkune of souls through the grace of the Holy Spirit; and it corresponds to the Supernal Shekinah they embody and communicate – the continual coming and going of the Tzaddikim and Maggidim in the environment of the Holy Tzaddik (which includes the invisible dimension of their circle associated with the power corresponding to Yesod of Yesod).

Hesed, the Third Power: This corresponds to the wonderworking power of the Tzaddik and the ability to extend blessings for both spiritual and material endeavors; it also corresponds with the power to release bonds of negative karma or sin, all through the grace and inspiration of the Holy Spirit.

Gevurah, the Fourth Power: This corresponds to the ability of the Tzaddik to extend Divine Protection, to exorcise dark and hostile forces, and to give specific instructions for the tikkune of souls; likewise, it corresponds to the power to bind negative karma or sin, or to cause the swift ripening of karmic seeds, as the Holy Spirit inclines them.

Tiferet, the Fifth Power: This corresponds to the divine authority and power of the Gnostic and Light Transmission – the capacity of the Tzaddik to Initiate or impart Empowerments; it also corresponds to the Healing Power, the power of the Word of Da’at (including prophetic speech), and the ability to communicate deep mysteries through the grace of the Holy Spirit.

Netzach, the Sixth Power: This corresponds to prophecy specifically, and the ability to guide the manifestation of the Continuum through the grace of the Holy Spirit; it also corresponds to the Tzaddik’s creative capacity and their ability to inspire the Creative Spirit in others, as well as a Tzaddik’s ability to Open the Way in Transmission.

Hod, the Seventh Power: This corresponds to the Tzaddik’s ability to remove obstructions to the reception of teachings when giving sacred discourse; it also corresponds to the inner intelligence of the Tzaddik and their ability to bring forth the inner intelligence from beings-forces in their environment by the power of the Holy Spirit.

Yesod, the Eighth Power: This corresponds to the Tzaddik’s capacity of transmission in the subtle dimensions, such as in the astral, or in dream and vision; likewise, it is their capacity to inspire luminous dreams and divine visions, and their ability to facilitate openings of consciousness to new dimensions. This is directly related to their capacity to draw souls in ascent; hence to draw souls into the spiritual world, as well as to draw souls into the material world – likewise, their ability to generate realms and worlds in the inner dimensions as sanctuary for souls in their journey. (Their ability to help spirits and souls in transition also corresponds to the Eighth Power.)

Malkut, the Ninth Power: This corresponds to the ability of the Tzaddik to draw prayers in ascent and to bind them to the Holy Throne of God, and to uplift the mediations of others through the grace of the Holy Spirit; likewise, it is their ability to invoke/evoke and banish spirits, and to serve as a center of Divine Activity in the material dimension. It is also their capacity to speak prayers that inspire the hearts and minds of others and the capacity of the preacher (as distinct from the teacher).

There are five levels of teachings corresponding to these Nine Blessings of the Tzaddikim, this representing the first or outer level of the teachings. Why do teachings on the blessing powers of the Tzaddikim appear in the teachings of the lineage? To help us open our minds and hearts so that we might look and see the flow of Divine Grace through the Tzaddikim and be empowered to receive all possible blessings from the Anointed and Mother Spirit. The Tzaddikim have no claim to make of themselves, but it is the Holy Shekinah of the Messiah that accomplishes everything – the Anointed and Holy Spirit, and they seek to bring glory to Messiah and to God. The correspondence of the Tzaddik to Yesod speaks the mystery, for they cleave to the Risen Messiah and to the Mother Spirit, and thus the Grace of the Messiah, the Holy Spirit, uplifts them and moves with, in and through them, and may even manifest as them. Yet, as much as to help us open our minds and hearts to the flow of Divine Grace through the Tzaddikim, these teachings speak of the Divine Potential within each and every one of us – for we are to take up the spiritual labor of the Tzaddikim and to become vehicles or channels of Divine Grace in the Great Work, the harvest of souls. We are speaking about the power of the Soul of Light in us and the Grace of the Risen Messiah. Everyone has the capacity in them to be a Tzaddik – a Righteous One.

These teachings are especially inspiring and uplifting to me, for in my youth I had the great privilege and blessing of knowing a Holy Tzaddik, Tau Elijah ben Miriam, and to receive the Gnostic and Light Transmission from him – so I witnessed the Grace of the Divine Mother manifest as a Tzaddik and to this day it invokes holy awe and wonder of God’s grace and mercy, and the great mystery that transpires behind appearances here in this world. I am encouraged to know that Tzaddikim and Maggidim live and move among us in every generation – the constant action of Divine Grace within and all around us. We are never left without divine assistance! Praise Yah, our Adonai!

May the Divine Mother continue to send the Tzaddikim and Maggidim to be with us until the fruition of the World-That-Is-Coming; may we stand with the Holy Ones on the Day of Be-With-Us, amen.

Blessings & shalom!
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The 3- fold Body

#6 Postby Elder Sarah » Sun Jun 26, 2005 9:24 am

Greetings Malachi and Brother Smiley,

In these most interesting posts a contemplation of the three fold Body and it's differerent parts is beginning to formulate of which I might need a litte help to draw it out. First off what really stands out is how you said, Malachi, that a Holy Taddik emanates and generates one of these Bodies into the different worlds. The Body of Glory is emanated in the realms and worlds of Beriyah and Yetzirah of which you said has it's foundation in the Yesod of Atzilut. While the Body of Emanation is Generated (not emanated, which is curious) in Asiyah, of which it's root is Malkut of Atzilut. Both of these bodies are rooted in the Body of Truth which has it's foundation in Tiferet of Atzilut. It was said Keter on the Tree of Life represents the Pure Elements and Daat represents to pure natural arising and the seven represent the radiant display while Malchut represents the actual appearance. Now if the root of the Body of Emantion is in Malkut of Atzilut then it is the Tiferet of Beriyah and the Keter of Yetzirah. Also, if the root of the Body of Glory is the Yesod of Atzilut then it is the Daat of Beriyah. Also too, if the Root of the Body of Truth has it's foundation in the Tiferet of Atzilut then it is the Keter if Beriyah. Somehow the movement of the emanation of the Body of Glory and the Generation of the Body of Emanation from the Root of the Body of Truth draws the purity of the elements into the lower realms and worlds. Its appears in this way, if the perception is correct, that through the Body of Glory a union of the Body of Truth and the Body of Manifestation can take place, joining Tiferet of Atzitut to the lower worlds drawing in the purity of the elements. The Foundation seems the key here, the space of union and I can see how it is that we call the Tzaddik the FOundation of the WOrld, without which how would the purity of the 5th element come into this space.


Many Blessings!
Love, Sunny

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Threefold Body

#7 Postby Tau Malachi » Sun Jun 26, 2005 6:06 pm

Greetings Sister Sunny!

If the Threefold Body has its root in Atzilut, then it is a Body of Supernal Light; hence, a Pure Body of the Spirit, the very essence and nature of which is Ain, or as the Sefer Yetzirah would say of the Sefirot, Belimah (literally, “without-what”). This is the Mystical Body of the Risen Messiah, and it is the Body of all the Enlightened Ones or Christed Ones; the Truth Body being the nature of this Self-realization (Ain-Ani).

You will notice that the Emanation Body has its root in Keter of Yetzirah (which is the Tiferet of Beriyah) – the World of Angels; and you may recall the legend of Enoch who is translated into Archangel Metatron (Keter of Beriyah, which is Tiferet of Atzilut). The Hayyot Ha-Kodesh (Holy Living Creatures) are the Order of Angels that represent Keter of Yetzirah, over which Enoch-Metatron presides; the first Light-bearer to Planet Earth. If you contemplate the teachings on Metatron and the Hayyot Ha-Kodesh, you may gain insight into the secret teachings being implied – remembering that Tiferet of Atzilut is the Sefirah of the Messiah.

Now the Threefold Body is the secret dimension of the Threefold Sanctuary, which becomes the inner dimension of the Threefold Sanctuary: the Holy Tzaddik (Apostle of Light), Great Maggid (Archangel of the Lord) and the Holy Bride (Holy Shekinah); at the level of the outer dimension of the Sanctuary these are Yeshua Messiah, the Holy Gospel and Holy Church (Sacred Circle). Perhaps contemplating the above in the context of the inner dimension of the Sanctuary might serve draw out the secret teachings you are sensing within and behind my previous post.

Consider closely this teaching that joins the Olamot of Beriyah and Yetzirah in the Body of Glory, the World of the Archangels and the Orders of Angels that emanate from the Archangels; it implies a Single Emanation, which at the same time is Multiple Emanations, akin to the Divine Name Elohim – the One and Many. The Body of Truth on which the Body of Glory is founded is akin to Yahweh, within which is Eheieh; and the Body of Manifestation is akin to Adonai (and according to another esoteric teaching it is also akin to Tzavaot). You may recall what is said of the Human One: He-She is the image and likeness of Yahweh Elohim. This may also serve to draw out your deep contemplation, my sister.

You may recall the play between the term Tzaddik (righteous one) and Maggid (angel) in the teachings of the Tradition, and how some of the Tzaddikim may be called “Maggid,” such as in the case of John the Baptist. In the actual experience of the Light-continuum the line between Tzaddikim and Maggidim tends to blur, and sometimes to vanish entirely, so that we simply experience one immeasurable Great Luminous Assembly, all of which is the emanation of Or Ain Sof (the Light of the Infinite).

We may add one more thing to this contemplation – one more key: in the midst of all of this, contemplate the teachings on the Indwelling Christ, the Cosmic Christ and the Primordial Christ.

Perhaps this goes beyond what we can speak here, perhaps not; but tomorrow we leave for the desert. Perhaps, if the Spirit of the Lord is willing, we can speak of these mysteries while on spiritual retreat – I pray that we are blessed to speak of them and, yet more, that we might be blessed to gain some experiential insight into them.

Maybe we will be able to ground this discussion a bit better after our journey – we shall see.

May we be blessed by the Mother Spirit to receive what we able to receive, and to let pass what is too lofty for us when we come to our limit, amen.

Blessings & shalom!
Last edited by Tau Malachi on Wed Sep 14, 2011 8:53 am, edited 1 time in total.
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The Emanations of the Tzaddikim

#8 Postby Tau Malachi » Fri Jul 01, 2005 11:53 am

Perhaps now we can carry our contemplation of the Holy Tzaddik, the Pure Elements and the generation of the Threefold Body of Melchizedek further, and let our gaze penetrate into a greater depth of the Mystery.

First, we must bear in mind that all that arises in Consciousness, whether internally appearing or externally appearing, is the manifestation of the Five Elements of Consciousness, the Four Fundamental Elements having their root in the Fifth Element of Spirit-Space. This corresponds to Malkut-Kingdom of Adam Kadmon (the Primordial Human Being) and to Tiferet-Beauty of Atzilut, the Light-emanation of the Messiah. This is the Pure Essential Elements in union with the Clear Light Joy. The arising of the Sound-Vibration, Five Essential Lights and Rays from this Supernal Body of Clear Light (Body of Truth) is the Supernal Body of Glory, corresponding to the Triad of Action of Atzilut; specifically, to Yesod-Foundation of Atzilut. As the Lights and Rays interrelate and interact they form patterns, and the Supernal Body of Emanation arises – the Supernal Zelem (Image), which corresponds to Malkut of Atzilut (an appearance in the Light Kingdom or World of Supernal Light).

This is the Self-realization of the Primordial and Cosmic Christ, and this Supernal Body of Light encompasses the entire Matrix of Creation – all worlds and realms, and all sentient beings dwelling in them; hence, it is the realization of the Sacred Unity (Pleroma) underlying the Entirety, and the realization of Union with God and Godhead.

The realization of the Truth Body is the Gnosis of the Ain Nature of Being-Consciousness-Force, the Emptiness of all, which is the Divine Fullness in all (Ain Sof); and it is the awareness of all as the Pure Emanation of Or Ain Sof – the Light of the Infinite. Thus, the Holy Tzaddik (Apostle of Light) knows the Holy Shekinah (Divine Presence and Power) in all, and knows all in him or herself, and knows him or herself in all – the One Anointed with the Supernal Light of God (Messiah).

What is the manifestation of a Body of Glory that appears to sentient beings in the subtle realms and worlds of Beriyah and Yetzirah, or the Body of Emanation that appears to sentient beings in the realms and worlds of Asiyah? It is focal point of the Energy-Intelligence of the Holy Tzaddik, a concentration of the Being-Consciousness-Force of the Righteous One; hence, the generation of a Center of Divine Activity that is emanated into the realms and worlds which appear in the Matrix of Creation.

If one considers what has been said above, that all realms and worlds, and all beings dwelling in them, are in the Supernal Body of Light of the Tzaddik, then contemplates the appearance of Bodies of Glory and Emanation within the realms and worlds of sentient existence, one might gain insight into the generation of the Threefold Body of Melchizedek. In this contemplation we may say this: The Holy Tzaddikim, as Spirit-Space, are omnipresent, but wishing to appear they generate a concentration of the Four Elements of a frequency of Sound-Vibration corresponding to the realm or world in which they wish to appear.

The Body of Truth corresponds to Tiferet of Atzilut, and from it the Body of Glory that encompasses Beriyah and Yetzirah arises, just as Keter of Beriyah arises from Tiferet of Atzilut on the Great Tree of Life. This is “Enoch/Metatron,” the Crown of the Great Maggidim (Archangels) and Orders of Maggidim (Angels), and all cosmic or spiritual forces; the Glory of which is Tiferet of Beriyah, from which Keter of Yetzirah arises.

Now, as we speak of this there may seem to be a gap between the generation of the Body of Glory and the generation of the Body of Emanation (or Manifestation) – yet here we come to a great mystery; for the Threefold Body as described is encompassing, but from this point the concentrations (kavvanot) of multiple Bodies of Glory and Emanation are generated which appear within the worlds and realms of Beriyah, Yetzirah and Asiyah. How does this transpire? Through the agency of Intention, Mind, Thought, Speech and Action in the Consciousness of the Holy Tzaddik; hence, the Supernal Intention of Love and Compassion for spirits and souls as yet bound to the Dominion of the Demiurge (Cosmic Ignorance) and the Gilgulim (transmigrations of the soul).

Intention generates an emanation of Sound-Vibration, which generates a specific manifestation of Mind (Mochin), which in turn generates a specific Thought in the Mind (the Heavenly Zelem of an Incarnation). From this Speech (Shefa and Ruhaniyot) flows forth and the Action of an Incarnation is generated, whether at the level of the Body of Glory or Body of Emanation. Thus, through the generation of the Threefold Body the Holy Tzaddikim enter into the realms and worlds of the Great Matrix to serve as Light-bearers in the harvest of souls; hence, to help souls in their development and evolution towards Self-realization in Christ (Enlightenment and Liberation).

Consider this. The Holy Tzaddik (Apostle of Light) corresponds to the Body of Truth in the Threefold Sanctuary, as does Yeshua Messiah; the Great Maggid (Great Angel) corresponds to the Body of Glory, as does the Holy Gospel; and the Holy Bride corresponds to the Body of Emanation, as does the Holy Church (Sacred Circle). The Holy Tzaddik is the Body of Truth (Spirit-Space) and the Great Maggid is the Gnostic and Light Transmission (Teachings and Initiation) imparted by the Tzaddik, corresponding to the arising of Pure Elements and the Body of Glory; their Sacred Circle of Companions corresponds to the Vehicle of the Light Transmission in the world, the Body of Emanation. Yet, there is something more profound behind this teaching, as revealed, for example, in the Pistis Sophia when the Holy Tzaddik, the Risen Messiah, says that he drew the souls of his closest disciples into the wombs of their mothers to form the Matrix of Light through which the Holy Gospel was revealed. In other words, the Light-presence and Light-power of the Holy Tzaddik is not isolate to the appearance of the Tzaddik, but is manifest within his or her Heart Companions; the Holy Tzaddik enter as a Matrix of the Light-presence and Power (the Sacred Circle of Companions) – the Mystical Body of the Risen Messiah.

What is a Light Transmission Lineage? There is a Divine Incarnation (in our stream, Lord Yeshua and St. Miriam) that forms the point of a Beginning (Reshit), and thus a succession of Divine Incarnation/Emanation (in our stream, the Gnostic Apostolic Succession) flows out in the realm or world that the Incarnation has transpired in – the Disciples representing emanations of the same Living Presence and Power from one generation to the next in a line of succession (Lineage); each Heart Companion being akin to another emanation of the Indweller of Light, linking with various spirits and souls to draw them into the stream of the Light Transmission, and thus uplifting them in what we call the “Great Resurrection and Ascension.” The line of succession is the Inner Circle or Interior Church and the spirits and souls that are being drawn into the stream of the Light Transmission is the Outer Circle or Exterior Church. This, of course, is the spiritual labor of the Great Work, the harvest of souls.

Here it must be said that as we discuss the principle of the Holy Tzaddik we are not speaking exclusively of the Outer Tzaddik, the one who the Anointed and Mother Spirit sends to teach and initiate us, but we are speaking about the Outer and the Inner Tzaddik, the Light-indweller or Christ in us; for the Holy Tzaddik is the Risen Messiah, the Truth and Light within each and every one of us – only the one who we call “Tzaddik” has recognized and realized this Spirit of Truth, and abides in the awareness of the Light-presence and Light-continuum.

Now what we are speaking about may well be confusing at the outset, for it is an inner and secret teaching and requires direct experience of the Light-presence and Light-continuum to be understood; hence, it requires the unfolding of our experience of the Gnostic and Light Transmission. In the past these teachings would not be given openly or in public, but it is good to openly speak of such things today for there is a great need – many are the children of Seth who have forgotten why they have entered into this life, for the gross materialism of these dark and perverse times is sorely intoxicating. Thus, perchance, in openly speaking something of the inner and secret teachings it might serve to invoke Holy Remembrance and restore some of our sisters and brothers among the children of Seth to their True Intention (their life’s intentionality). As we entertain holy thoughts and ideas it can serve to spark our faith and the remembrance of gnosis previously acquired, and in so doing restore our soul to the spiritual journey and spiritual labor it has embarked upon in coming here at this point in space-time. This, of course, is always our prayer and our hope when we share the teachings of the Tradition.

May the Mother Spirit lead astray from the herd consciousness those called to the Great Work, and may they be empowered to be of the greatest possible benefit to all sentient beings in this present lifetime, amen.

Blessings & shalom!
Tau Malachi

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My Face Must Not Be Seen

#9 Postby Elder Gideon » Sat Jul 02, 2005 10:25 am

Greetings Tau Malachi:

These posts on the Tzaddik as the Fifth Element are simply stunning. I am confident that the Spirit will reveal what can be integrated, for these insights are so delicately profound.

While arising this morning, I was wondering about the “Face of G d” revealed by the Tzaddik, linking the contemplation with what I’m taking in from these posts on the Threefold Body with the moment in Exodus 33 when

Moses said, "Now show me your glory."

19 And the LORD said, "I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 20 But," he said, "You cannot see my face, for no one may see me and live."

21 Then the LORD said, "There is a place near me where you may stand on a rock. 22 When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. 23 Then I will remove my hand and you will see my back; but my face must not be seen."


I'm intuiting some connection here between the face of God directly being the realm of Yehud-Unity (Pleroma) and back of God being the realm of Perud-Separation (Entirety). If so, then how does the front and back sides of the Face of Hashem contribute to an understanding of the Threefold Body and its emanation(s) through the olamot?

Most gratefully,

Brothersmiley
Last edited by Elder Gideon on Sat Jul 02, 2005 10:35 am, edited 1 time in total.

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Zer Anpin & the Holy Tzaddik

#10 Postby Tau Malachi » Sat Jul 02, 2005 2:08 pm

Greetings Brother Michael!

If you wish to enter fully into the Light-presence and Light-continuum, then you must become transparent to the Light, and becoming transparent to the Light you will disappear in the Light – you will become the Light. Many come, saying, “I wish to receive the Light Transmission,” or “I wish to enter into the Light,” yet when the revelation of the Light-presence and Light-power begins they turn away or fall unconsciousness, and many swiftly retreat. They fear the Light and the nature of the fear is the Self-willed, for they are unwilling to disappear, unwilling to submission to the dominion of the Light Kingdom – the Spirit of Truth.

Yesod is called the Holy Tzaddik, and stands in between Hod-Submission and Netzach-Dominion; Yesod means Foundation, but it also means Reciprocity. The Light Kingdom (Malkut) is founded upon right submission and right dominion – the balance of submission and dominion that produces reciprocity, the flow of Divine Grace we call the Gnostic and Light Transmission. We see this in discipleship, for first we must completely restrain ourselves to receive the teachings and initiation/empowerment the Tzaddik imparts; then, having actually received the teachings and initiation (the Light Transmission) we become a close spiritual friend in a dynamic interaction with our Tzaddik (our sacred friend), both receiving and giving in an exchange of holy sparks. Once we have actually received we are empowered to impart, and we ourselves take up the spiritual labor of the Tzaddikim. However, first there must be right submission before there can be right dominion, for if one is to teach and initiate, first they ought to be taught and receive initiation – many leap to teaching prematurely, never having entertained right submission, submission to the Light-presence and Light-power (the True Tzaddik).

Malkut is founded upon Hod and Netzach, which is to say submission to the Divine Presence and Power; hence, the complete opposite of the Self-willed (Demiurge). If you make your will God’s Will, then God’s Will becomes your own – this is the power of the Tzaddikim (the prophets and apostles of God) and of the Maggidim (the holy angels of God). Their will is God’s Will, therefore their prayers and mediations are effective, and what they speak comes to pass as they speak it – for they walk with the Holy Shekinah (Malkut), and walk in Holiness (Yesod) and Beauty (Tiferet): they walk with the LORD, as Enoch (the Initiate). It is for this reason that we bind our prayers to those of the Tzaddikim, so that our own prayers might be empowered and uplifted.

According to Pistis Sophia, when the Risen Messiah appeared to the disciples on the Mount of Olives and was taken up in divine rapture, the disciples were in fear and deeply troubled by the Great Light-presence; and when he reappeared his body was composed of three Light-vestures, each emanation of Light more brilliant than the others, and the disciples we agitated and pleaded with the Living Yeshua to restrict his Light, withdrawing it into himself – for, as yet, they were not able to receive the Divine Fullness of the Light Transmission. This point in the Pistis Sophia, chapters four and five, reflects this moment in the Book of Exodus when Moses says, “Show me your glory, I pray.” The disciples feared death, which is to say that they feared disappearing.

Outside of the experience of the Light Transmission it is one thing to say, “I wish to receive the Light Transmission,” but in the midst of the Light Transmission it is another – for we must purify ourselves of self-will (self-cherishing) and greed-lust and fear-hatred, lest in one way or another, we will remove ourselves in the moment of the Light Transmission.

In this you will recall the sin of Adam (the Human One) who turns his desire away from the Supernal Presence of God, directing his desire towards materiality rather than abiding in pure spirituality – turning away from the Supernal Shekinah his Supernal Body of Light was diminished, becoming a Body of Spiritual Light, then a Body of Astral Light, and finally a very restricted and dense Body of Light, the material body. It is the same when we turn away from the Light-presence in the moment of the Light-transmission; this sin of Adam is our own, and it is a sin of ignorance (to ignore the Light-presence).

Now all of this relates to the generation of the Threefold Body, for if the Tzaddikim remained in the Body of Truth and did not generate the Body of Glory or Body of Emanation (or Manifestation) we would not be able to perceive them or connect with them, and thus we could not receive the Gnostic and Light Transmission from them. Very few people in this world can perceive and connect with the Tzaddikim appearing in the Body of Glory; therefore, they generate the Body of Emanation, and incarnate among us in the world – hence, a body that is materialized, which everyone can perceive. Yet, even when appearing in the world, relatively few are able to recognize them as Tzaddikim, and among those able to recognize them, relatively few are able to receive the Gnostic and Light Transmission they embody – the Ignorance is powerful in this world, and materialism is intoxicating.

The Face of God is the Body of Truth. Thus, the Body of Glory and Body of Emanation are the glory of God beheld after God has “passed by.” It is akin to what Lord Yeshua often said to those who came and listened to his teachings, “The kingdom of heaven has come near to you this day.” Who is able to look and see, or listen and hear – let them see and hear!

What are the three Light-vestures spoken of in the Pistis Sophia? They are the Body of Astral Light, the Body of Spiritual Light and Body of Supernal Light; and all that is beheld is the Body of Glory and Body of Emanation, for the Body of Truth is a Body of Clear Light, the Essence of Light – Pure Radiant Awareness.

In the Light Transmission, as in the story of the Transfiguration, we are beholding the Holy Tzaddik in the Body of Glory – what is often called the Maggid of the Tzaddik (“Angel” of the Tzaddik), and if we remain present, fully conscious, we will look and see the entire environment become glorified, and our own body will become glorified, so that the Light is not only coming from within and around the Holy Apostle, but from within and around ourselves and the entire environment – we will look and see the Light Kingdom within and all around ourselves, here upon the earth. This is the Gnostic Baptism and it is the reception of the Gnostic Chrism, and eating the consecrated bread and drinking the consecrated wine it is Light and Fire to us – truly, it becomes a Wedding Feast of our mystical union with Messiah, the Light-presence. If we may speak of three Lights, then we may speak of three gradations of the Light Transmission, corresponding to the Initiate, the Adept (Elder) and the Master (Tau), though there is a fourth grade, which is the actual Self-realization in Supernal or Messianic Consciousness, corresponding to the recognition and realization of the Clear Light Essence. This is the Gnostic Transmission that occurs mind to mind and heart to heart when we are willing to fully disappear and reappear in Christ – for in the instant of the essential Gnostic Transmission there is no Tzaddik and no Disciple, there is only the Truth and Light, the One Anointed with the Supernal Light of God; there is only God and Godhead, the Holy One of Being.

This is Perfect Submission (Hod-Splendor) and Perfect Dominion (Netzach-Victory); which as the Gospel of St. Thomas says, leads one to “rule over the entirety”; and, likewise, liberates one from the experience of death (the gilgulim).

Indeed, we cannot look and see the Holy One of Being face to face, and at the outset we cannot recognize and realize the Body of Truth; but God has mercy and compassion upon us, and sends the Tzaddikim and Maggidim to us, to dwell and walk among us, and to uplift us and lead us in the Way. They, themselves, are compelled by the love and compassion of the Most High, and they bring with them jewels from the Light Treasury or Wisdom Treasury – teachings and practices and initiation. Perhaps, at the outset, we cannot cleave to El Elyon (God Most High) directly, but we can cleave to the Tzaddik the Lord sends to us, and we can cleave to Adonai Messiah who has come among us, and to Kallah Messiah who remains with us. In a manner of speaking, they are the glory of the Face of God that we can gaze upon, and gazing we may recognize and realize the Holy Shekinah of God within and all around us, even the Supernal Shekinah – the Divine Mother.

Now, there are many gradations of Tzaddikim, many gradations of spiritual adepts and masters, and there are various streams and rays of the Light Transmission – some Tzaddikim might be too lofty for us to connect with and relate with, while others might be just perfect for us. Tzaddikim serve to establish various grades of the Light Transmission in the world, corresponding to the ten Light-emanations (Sefirot) of the Tree of Life. Likewise, in the Christian stream there is the Pleroma of Light of the Risen Christ, and the powers of the Twelve Saviors – twelve gradations of the Gnostic and Light Transmission, all of which are rays of the Light of Christ flowing out of Yeshua Messiah through Kallah Messiah. Thus, the Light-presence and Light-power is made accessible to everyone who seeks it, it is only a matter of right submission and right dominion in one’s life – the Desire to Receive joined to the Desire to Give (Reciprocity). Hod and Netzach are the principles through which the Light Transmission is downgraded or upgraded; hence, the modifying principles.

If we inquire as to the keys for preparation to receive the Light Transmission, they are simple: Study and contemplation of the Scriptures, along with the esoteric teachings of the Scriptures, and prayer, meditation and sacred ritual; hence the spiritual life and practice daily applied. This, in essence, is a true and faithful disciple – one who entertains the spiritual life and practice daily. Our words do not make us disciples of the Holy Tzaddik, Yeshua Messiah, but rather our actions do – as St. James clearly teaches us in his letter to the Holy Church. To the extend we live the Divine Life – live according to the Truth and Light revealed in our experience, we stand among the Tzaddikim and are established in the Great Resurrection and Ascension; hence, we live in the Divine Kingdom here and now, in this very life!

Spiritual practices generated by the Tzaddikim are Gates of Light, through which blessings and grace flows; they are Gates of the Light-continuum. Yet, they are also something more, for generated from the Self-realization experience of the adepts and masters, they are extensions of the Body of Emanation and Body of Glory – they are charged with the Shekinah of the Tzaddikim and the Shekinah of God, and they are a manifestation of the Holy Sanctuary of Grace.

In a previous post on this topic I mentioned the power of the Zer Anpin (the Little Face of God) embodied by the Messiah and the Tzaddikim – it is this Face of God the Tzaddikim conceal and reveal, the Indweller of Light. What is this Divine Power? It is the power of Vau in the Great Name of God, and it is the power of the World of Maggidim (Angels); when this power is joined to the power of Nukva, and she becomes Kallah, then the blessings and grace of Imma and Abba pour out, as on the Day of Pentecost and as in the Divine Revelation of the Risen Messiah on the Mount of Olives.

According to the Tradition, the union of the Tzaddik and Sacred Circle brings about the union of Zer Anpin and Nukva; and this union below brings about the union of Imma and Abba – this is the Mystery of the Bridal Chamber in Christian Gnosticism and Kabbalah, and it is the moment of the Gnostic and Light Transmission below as above.

Now, I must point out a correction in the quote of the prophet Moshenu’s words, for he does not say, “Show me your glory,” but he says, “Show me your glory, I pray.” He does not demand anything of God, but he requests, invites and makes welcome the Holy Shekinah of God. These two statements are radically different, and serve to illustrate right submission and right dominion.

Many are they who come demanding something as children of the Self-willed (Cain), but we wish to be children of Seth, abiding in spiritual self-worth and spiritual humility, demanding nothing but to serve the LORD and be of service to others; hence, desiring to love God and to love all God’s creatures. (Are not God’s creatures the glory of the Face of God we can look and see, the Face of the Divine Mother?)

Now here I will answer a question before it is asked, highlighting something that was written above: Yes, I have said that Maggidim (angels of God) live come among us; likewise, some who we call Tzaddikim are Maggidim, which is to say that they are more “otherworldly” in their way and nature. In the experience of the Light-presence and Light-power the line between the Tzaddikim and Maggidim becomes very obscure and tends to vanish altogether. Without a doubt, however, Maggidim, as well as Tzaddikim, live and move among us – there is a Great Mystery transpiring behind appearances here, and appearances are deceiving. If we have eyes to look and see, and ears to listen and hear, we shall be amazed at the play of spiritual forces transpiring behind appearances here – a play of divine, titanic and demonic forces, all of which serves the Divine Intention in Creation.

I suppose this is enough for one cycle of the contemplation…

Let us always pray that the Lord continues to send Tzaddikim and Maggidim into the world – By the Grace of the Mother, may it ever be so, amen.

Blessings & shalom!
Tau Malachi

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Conditioned Spirit-Space

#11 Postby Elder Gideon » Fri Nov 11, 2005 11:57 am

Blessings and Shalom!

I'm inspired to return to this topic in the forum since so many insights were recently shared in Gnosis and Gnosticism regarding Christ Melchizedek, the Tzaddik as Spirit-Space.

I'm appreciating that anyone at anytime may observe internal phenomena of the mind; there is no source nor permanence to phenomena arising in mind (Ain), that this capacity for generating phenemona is indeed infinite (Ain Soph) and that the capacity to behold this infinite generation of phenemona without source is presence of awareness (Ain Soph Or). All this said of any internal observation may be equally observed externally, even if the period of observation exceeds the lifetime of the observer (as the disciplines of geology and astronomy clearly express).

Where the "two" fields or spaces of observation, internal and external, are fused is in consciousness. I'm hearing that awarness unifies the internal and external experiences of the observer. Space internal, therefore is the same space external, being the groundless ground of all senses and elements. How we come to be, to know or understand depends upon the purity of consciousness, upon the purity of spirit-space.

This is puzzling, as I've heard Spirit-Space as entirely without substance and vacuous; if consciousness itself is this emptiness unifying internally and externally arising phenomena, then this Spirit-Space, this consicousness itself, seems to have some kind of substance that can made pure or impure! Somehow, the Pleroma (world of unity) and Entirety (world of separation) are occupying the same Spirit-Space as well. Likewise, the capacity to recognize and receive the Tzaddik "outside" depends entirely upon the consciousness--the degree of purified spirit-space--of the "inner" Tzaddik.

What more, then may be said regarding the impurity or purity of Spirit-Space itself from which all phenomena arises?


Brothersmiley

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Space Tzaddik

#12 Postby Tau Malachi » Fri Nov 11, 2005 3:31 pm

Greetings Brother Michael!

The term Fifth Element is deceptive, for in truth it is the First Element, really; for all of the elements arise from within Spirit-Space. All five fundamental elements are an expression of consciousness, the space element being nearest in its “appearance” to the Nature of Mind, Consciousness or Soul itself. Essentially, the space element is what retains imprints, impressions or patterns which form karmic conditioning. Thus, when the elements arise from the element of space manifest in impurity, the elements that arise are impure and arise according to karmic conditioning. Likewise, if the space element is purified, all of the elements arising from it will be pure, arising according to the Natural State.

When we speak of the Tzaddik as the Fifth Element we do so loosely, for it is a metaphor rather than a literalism. Thus, when we call the Tzaddik the “Fifth Element,” we are speaking of the Element of Space in its innate purity; hence, in its Essence, Nature and Energy as it spontaneously arises from the Primordial Ground. In its purity it is inseparable from the Clear Light Nature, which is also true of all of the other elements, as indicated by the five letters of the Blessed Name of Yeshua – the Shin representing Spirit-Space. In truth, the elements of consciousness and consciousness itself are completely interdependent and interconnected – they are inseparable from one another. It is through various combinations or configurations of the five elements of consciousness that all phenomena of consciousness arises, whether internally appearing or externally appearing, just the same. Everything is arising in consciousness, and everything appears through an interaction of the elements of consciousness. This we verify in the experience of the Great Vision, as the Sound-Vibration, Essential Lights and Rays that spontaneously arise from the Primordial Ground – the Clear Light Nature of Mind.

The Great Vision is the direct perception of the most subtle and sublime level of the Reality-Truth-Continuum, or of the Mind, Consciousness or Soul – a level within and behind the sub-atomic level; when karmic conditioning is present, there is an arising of Gross Elements of Consciousness from the sub-atomic level – hence, the Causal Matrix. Essentially, the enlightenment and liberation of the soul occurs when we learn to rest our mind in its own intrinsic nature, and allow the elements of consciousness to dissolve into their own intrinsic nature, which is the very Nature of Mind. Then, through this dissolution (cessation), the elements of consciousness may arise free of karmic conditioning, according to their Natural State; hence, the Resurrection. This is the spontaneous generation of the Body of Glory and Body of Emanation, the appearance of the Perfect Tzaddik – the Enlightened One, Christ Melchizedek.

Of course, this requires the recognition and realization of the Ain Nature, the Nature of Mind; hence, the generation of the Presence of Awareness and the cessation of attachment and aversion – we must be able to abide in Pure Radiant Awareness, free from attachment or aversion. In speaking of the Tzaddik as the Fifth Element, it would seem that the teachings are pointing to Pure Radiant Awareness as the Perfect Tzaddik – and so it is!

It is this that enlightens and liberates, the Holy Tzaddik to which we cleave and unite ourselves.

You are asking how the space element can become impure? In its Essence, Nature and Energy is cannot become “impure,” all impurity is illusory in nature – it is a delusion. Yet, in a deluded state, a person who suffers from sever neurosis or psychosis believes in the substantial existence of their illness, and they believe their perceptions to be “real,” and therefore they experience them as reality. Until they can look and see the illusory nature of their problem, no one in the world will be able to convince them that, in truth, it is unreal – illusory. So it is with sentient beings and their karmic vision!

Understanding this, enlightened beings assume various forms of appearance, according to the karmic vision of sentient beings – they are not as they appear to us in their True Essence (Body of Truth), but they assume various forms in the Body of Glory and Body of Emanation, all on account of love and compassion. Consider the Gnostic Gospels, which teach that Master Yeshua did not appear as “himself,” but assumed an appearance corresponding to the appearance of those to whom he appeared; or consider the Gnostic Gospels that speak of his appearance is “illusory” – many good Christian cling the illusory!

The generation of the Glory Body and Emanation Body is the only way for the holy ones to reach out to sentient beings, and to teach and guide them in the Way – they enter and become a character in the dream, hoping to awaken those who are asleep and dreaming. Consider the wonderworking of Master Yeshua and other adepts and masters – does it not reflect to us that reality is not what we think it to be; that, in fact, it is more akin to a collective dream? After all, how do they perform these magical feats? To just chalk them up to “supernatural miracles” can only be called dull stupidity! No, indeed, they are perfectly natural and they reflect the true Nature of Reality – the true Nature of Consciousness. In truth, they reveal the dream-like nature of reality – the truth of the reality of our experience as a radiant display of our own Mind, Consciousness or Soul. The enlightened ones are seeking to help us acquire the Vision of Experience, so that through recognition we might be able to attain realization – the Pure Vision of Enlightenment (Body of Truth).

In terms of the space element, this corresponds to the White Father Seed and Red Mother Seed – karmic conditioning drawing our mind or soul-stream between these two seeds at the instant of conception. This occurs not by choice, but by unconscious karmic compulsion, save in the case of the enlightened ones who can consciously direct their mind or soul-stream free from karmic condition. The enlightened ones typically enter by similar means, appearing to have father and mother, incarnate just as everyone else. However, we can point to something more esoteric, which is alluded to in Christianity by the idea of an Immaculate Conception and Virgin Birth – it is also possible that an appearance may be generated spontaneously, apart from actual conception. This is known to experienced initiates within both Western and Eastern Wisdom traditions.

Likewise, through a principle of ivur (“impregnation”), the mind or soul-stream of an enlightened being can merge with an incarnate mind or soul-stream, and transform the personality and life-display of that incarnate person into an Emanation Body. While claims to this experience may well be extremely excessive in the new age movement and, more often than not, completely false, nevertheless it is entirely possible – one could become a vehicle or channel of an enlightened being. It happens.

There are many ways the Tzaddikim, or Enlightened Ones, enter into the realms, worlds and universes of the Great Matrix, or into the fields of sentient existence.

If we ever have the blessing of encountering and making the acquaintance of a Tzaddik, that is definitely a friendship we want to cultivate and maintain – they are a true and sacred friend, one we wish to draw as close to a possible so that we might experience the Light Transmission. Of course, the Tzaddik is not the blood and flesh, or the mortal human person, but rather is the Light-presence and Light-power embodied – the Light of Awareness shining through the human teacher.

May we recognize and realize the Inner Tzaddik, amen.

Blessings & shalom!
Tau Malachi

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#13 Postby Tamara » Fri Nov 11, 2005 4:21 pm

Dear Tau,

Oh my, where to begin?? After years of hearing and reading teaching in the Tibetan tradition on the relationship between the elements in their pure and deluded states I've never gotten this teaching so clearly. Thank you.

And your comment at the end about the Tzaddik being the Holy Child who sits on the lap of the Mother is very synchronistic. I woke up last night, or actually this morning, at around 2:30--a common hazard of middled aged women--and I've learned that the best thing to do is just sit up and meditate for a while because sleep is simply not going to happen.

This time, I found myself seeing in my imagination the image of the version of the Virgin and Child shown in icons with the Mother enthroned and Christ on her lap. I found myself combining the prayer "Adonai Yeshua Messiah" with "Aima Elohim." This doesn't exactly follow any of the Partzufim meditations that you've taught but it induced a very deep state of meditative awareness.

There's also a traditional icon that presents the Virgin Mary standing with Christ in a sphere at her heart. The title of the icon is "More Spacious Than the Heavens." Quite wonderful!

In the love of the Mother Spirit,
Tamara
Student, tell me: what is God? The breath within the breath.

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Mother

#14 Postby Tau Malachi » Fri Nov 11, 2005 5:26 pm

You are welcome, dear sister!

There are actually many different meditations with the Holy Mother in the lineage; really, we have very few of our practices on our website. What you mention doing intuitively directly reflects one, as does the icon you mention with Christ in the Heart of the Mother. Soon we hope to post a Mother and Child practice, and here and there we will post more examples.

The Holy Mother has been arising for several initiates lately, including a couple of experiences of "visitation." It will be interesting to see what transpires as we near the Feast of the Mother and Child on Winter Solstice this year - there is definitely a movement of her energy in the Continuum.

On an esoteric level the Holy Mother (Mother Sophia) is the Primordial Ground, the Clear Light Nature.

As we generate the material for the Ecclesia Pistis Sophia, we should be able make many more Sophian practice available - I'm waiting on a new computer before I jump fully into that work.

May we abide with her, amen.

Blessings & shalom!
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Listening and Hearing

#15 Postby Elder Gideon » Tue Jun 27, 2006 4:18 pm

Shalom Everyone!

I can't help but smile when I hear Yeshua saying, "Those who have ears to hear, listen!" throughout the Gospels and the Apocalypse. I smile because such statements seemed unnecessarily obvious for years, until now. :wink: Recently, while contemplating the five senses as they correspond in Sophian tradition to the five directions, purified hearing corresponds to Spirit Space, the fifth element of the Tzaddik! So, with what hearing is the Anointed calling us to listen? With our physical, karmic ears, or with the Light Presence of the fifth element, the Holy Tzaddik within and all around us?

How delightful!

:lol:

Brother Michael

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Risen Savior

#16 Postby Tau Malachi » Wed Jun 28, 2006 12:44 pm

Greetings Brother Michael!

In the arising of the Great Vision of Melchizedek, first there is sound-vibration, then lights and rays appear, then geometrical patterns and light-images; thus, “hearing” is more essential than “seeing. Naturally, in this contemplation one is reminded of the prologue to the Gospel of St. John, which speaks of Logos generating all within the ground of Sophia.

As I was sharing in our Yahoo group today, in the Christian Kabbalah the Mystical Body of the Risen Christ, the Perfect Tzaddik, is the Sefirot, filled with Supernal Ruhaniyot and Shefa; the Emanation Body of the Risen Savior – the Light-Body, encompasses the Entirety, for it is inseparable from the Pleroma of Light, the Supernal Abode. Thus, truly, though the Tzaddik may appear before us, the Tzaddik is within and all around us; as you say, it is the Holy Tzaddik in us that is able to listen and hear the Tzaddik before us and all around us – to listen and hear, or look and see, we must draw near and become what we hear and what we see, as the Gnostic Gospel of Philip teaches us.

Aside from this we may also say that it is our heart, which is associated with speech, that is able to listen and hear the word of the Holy Tzaddik, for it is our heart, not our head, that is able to recognize a Tzaddik if we are blessed to encounter one; if we are blessed to encounter a Tzaddik and recognize them and enter into sacred friendship with them, already we ourselves are coming into being as the Tzaddik. If that were not the case we would experience no spiritual connection to them and would not recognize them – for the Outer Tzaddik and Inner Tzaddik are one and the same Light-presence, and it is the Light-presence that communes with Light-presence. How delightful, indeed!

May we be blessed to entertain the dance of the Holy Bride, the luminous assembly of tzaddikim and maggidim – all in the Body of Messiah; amen.

Blessings & shalom!
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#17 Postby Anna » Sat Aug 06, 2011 9:56 am

Blessings in the Light of Messiah!
The thoughts that arise at this point tell me that, as Holy One guides us to go within and live within, more and more deeply, our hearts can be opened so we can be blessed to hear and recognize the voice of our tzaddik. All of this process comes from love, if I understand some of what I have read here in this thread, from beginning to end, all is done in love and for love.
Now, in order to purify the elements of consciousness the impure elements must be dissolved and brought to repose or cessation in the purity of spirit-space; then they may arise naturally and spontaneously, according to their primordial purity. Thus, in the instant of the Light Transmission, when the inmost essential Light Transmission occurs, the Tzaddik and Disciple disappear, and there is only the Light-presence, specifically – the Light-continuum (the Holy One of Being). What may we say of this? It is the Pure and Spiritual Love of Christ, for it is Love that brings into Union, and it is Love that that extends the Light; hence as St. John and St. Paul teach us, where there is Light there is Life and Love – Eternal Life.

May we receive the inmost desire of our hearts, and listen to the voice of our tzaddik, both inner and outer, and all around us!
Anna

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The Love of Tzaddik

#18 Postby Tau Malachi » Wed Sep 14, 2011 11:39 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, the motivation of living tzaddikim is the Sacred Heart, love and compassion, and every gradation the Light Transmission is a moment of spiritual love between a tzaddik and their disciple, or companion, the degree of spiritual or psychic intimacy, transparency, determining the gradation of Light Transmission that transpires between them, and as we know the inmost gradation of Light Transmission happens when the holy tzaddik and disciple disappear, or become completely transparent, the one Light-presence and Light-power shining without obstruction. This moment of inmost Light Transmission is the recognition, realization, of the Body of Truth (Amet), full reintegration with the Light Continuum (Yahweh), and corresponds with Clear Light Union. This recognition and realization, in turn, is the generation of the Body of Glory and Body of Emanation, so that arising from this holy union the elements of consciousness arise in their innate purity, more or less, depending upon the depth of recognition of the Clear Light Nature, the Ain Nature of all (Kol).

This is, indeed, a movement of ahava, love, the desire of which, and the nature of which, is achad, unity – and the fullness of ahava arises from the awareness of Sacred Unity, the awareness of the interdependence and interconnectedness of all, and the inseparability of all from the source of being, Ain Sof, the Infinite.

To enter into this play of Light Transmission, this dance of the Shekinah of the Messiah, meeting a living tzaddik we must attach ourselves to the tzaddik, forming a bond of spiritual love in sacred friendship, and becoming attached, seeking to receive teachings and initiation, we will give charity to the tzaddik, and take up the spiritual work of the tzaddik as our own, and drawing closer still we will enact confession and repentance with our tzaddik, seeking the most intimate and subtle instruction and empowerment regarding the tikkunim of our soul and the realization of the innate perfection that is in us, the Light-presence and Light-power.

Meeting a tzaddik is one thing, attachment is another; attachment implies a spiritual connection, a heart connection, a bond of spiritual love. If we meet a tzaddik and recognize them, becoming attached to them, then we will seek to strengthen and cultivate that holy bond, wishing to draw closer, and through giving charity and taking up a co-labor with them we do just that, our bond becoming stronger and more energetic, more passionate. This naturally leads to a greater openness and honesty, a greater transparency, hence “confession and repentance,” and it is in this spiritual intimacy that the deepest instructions and secret mysteries can be shared between us.

“Attachment,” “charity” and “repentance,” these correspond to the three principle gradations of Light Transmission, “glory,” “light” and “essence of light.” As for meeting a tzaddik without attachment, if there is some recognition it is “glory of glory,” and perhaps it is a seed implanted, as it were, for a future incarnation.

If we are to speak of true repentance, understanding giving charity as taking up the work of our tzaddik, and understanding “repentance” as the foundation of the inmost Light Transmission, true repentance is living as the tzaddikim, living according to the Truth and Light revealed; hence, reintegrating our mind, speech and body with the Light Continuum, Yahweh, Yeshua.

Through this play of attachment, charity and repentance with the holy tzaddik the klippot of the yesodot, or the impure arising of the fundamental elements of consciousness are dispelled, the yesodot, or fundamental elements of consciousness being purified.

The first element is earth, and corresponds with the mineral realm, and its klippah is depression, lethargy, apathy, inertia, and all that might be associated; when a person is dominated by this klippot they are never satisfied with their lot in life, and are always bound up in feeling of lack and not being good enough.

The second element is water, and corresponds with the vegetable realm, and its klippah is unbridled passions, the desire, craving, for all manner of pleasures and lusts, and it leads to envy and jealousy, as well as to dishonesty and outright theft.

The third element is air, and corresponds with the animal realm, and its klippah is unrighteous speech, or evil speech, idle chatter, vain conversation, gossip, slander, falsehood, mockery and hate-speech, all harsh speech, as well as bravado or boasting; by nature this klippah leads to divisiveness, and the inciting or generation of great negativity.

The fourth element is fire, and corresponds with the human realm, and its klippah is pride and arrogance, haughtiness, as well as anger and hatred, and it leads to great violence and murder.

The fifth element is space, as has been said, and corresponds with the spiritual or divine realm, and its klippah is ignorance, the illusion of separation, the delusion of lack, which arises as fundamental self-grasping and self-will; it is the foundation of all of the other klippot of the yesodot, the root of sitra ahara, the evil inclination – the desire to receive for self alone.


(The order of yesodot in this teaching corresponds to the letters of the Great Name rather than the directions of the sacred circle and attributes of the interior stars.)

The Holy Tzaddik, the pure Fifth Element, is the opposite of the corresponding klippah – living tzaddikim embody and live according to the sitra tov, the good inclination, which is the desire to give, ahava, free from self-grasping and self-will, seeking to enact the will of God (Ratzon), abiding in the fear and love of Yahweh, the Light Continuum. They love Yahweh Elohim with all their heart, soul, mind and strength, cleaving to Yeshua Messiah, and they love their neighbor, all their relations, as themselves, aware of all in themselves and themselves in all, hence aware of Achad, the Sacred Unity underlying all.

Attachment to a living tzaddik is the purification of the klippot associated with earth and water, giving charity to a living tzaddik is the purification of the klippot associated with air and fire, and confession and repentance with a living tzaddik is the purification of the final klippah associated with space. This purification of the klippot of the yesodot opens the way for the experience of Light Transmission, for these klippot are the fundamental obstructions and distortions of the Holy Light, and are the creators of the false lights that deceive and bind souls. As perhaps you may surmise, first the gross manifestation of these klippot are purified, and then more subtle and sublime manifestations – and we may say that there are three primary gradations of this self-purification, corresponding with the three veils on the Tree of Life, Qeshet, Paroket and the Abyss.

These fundamental klippot of the yesodot give rise to the body of impure emanation, the karmic body, or physicality, and they are the cause of the bondage of souls to the gilgulim, the potentially endless rounds of transmigration; the purification of these klippot, in effect, is “divesting our soul of physicality” and the transformation of the body of impure emanation into a body of pure emanation, the matter composing the body being translated into pure spirit, pure energy, pure light. This is being hinted at when we speak of the “disappearance” of the tzaddik and disciple in the instant of the inmost Light Transmission – a moment of the divesting of the soul of physicality to abide in a body of pure light, Clear Light.

Here we may say, abiding in the Body of Truth, Clear Light, is the perfection of love, ahava, free from any object of desire; this is perfect peace and perfect joy, and it is the liberation of the soul.

Now there is something much more in this play of sacred friendship and Light Transmission between a living tzaddik and their companions, for as we know and understand the tikkune of souls, or realization of souls, is the tikkune or realization of the world, and is the tikkune of the world of angels and world of archangels, and the tikkune of the World of the Sefirot – the tikkune of the Great Name of God. Thus, in the spiritual works and activities of a living tzaddik and their companions, or in spiritual community, are tikkunim of the Names of God and Partzufim – in other words, there is a greater labor of love in the exchange between living tzaddikim and their companions uplifting and reintegrating all creation with the Light Continuum. This is hinted at in the discussion above in reference to Partzufim in our exploration of the principle of the Holy Tzaddik as Yesod Ha-Olam. Through our attachment to our tzaddik, and through giving charity and enacting repentances, these greater labors of love become possible; hence, tikkunim that transpire through sacred discourse, worship, and various sacred activities a tzaddik and their companions take up in spiritual community.

Here it seems good to pause, waiting upon the Holy Spirit.

May the tikkune of the Great Name be accomplished with, in and through us. Amen.

Peace be with you!
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Apertures of the Sensorum

#19 Postby Elder Gideon » Sun Oct 09, 2011 3:02 pm

Shabbat Shalom!

I'm fascinated by the teaching of these yesodot in relationship with the Fifth Element, the Tzaddik. Understanding that their appearance is in the order of the letters of the Great Name inspires an question regarding the relationship between these yesodot and the gross and subtle sensorum of smelling, tasting, feeling, hearing, and seeing. You discoursed recently of the four primary apertures of the face, the nose, the eyes, the ears, and the mouth, and I wished to know how such teachings might interact with these teachings of yesodot.

If I remember accurately, smell is purified by the fear of YHVH, walking in an awareness of the Sovereignty within and all around oneself; speech is purified by saying only what helps and builds up others, affirming the Sovereignty of YHVH; seeing is purified by averting one's gaze from evil, instead perceiving only the good of the will of YHVH transpiring even apparently in hard times; hearing is purified by a nearness and sensitivity to the voice and leading of YHVH whispered within one's heart. I greatly appreciate your clarifying any aspect I've misunderstood, as well as how these may or may not relate with the yesodot revealing the purified space of the Fifth Element.

Gratefully,

Elder Gideon+

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Sanctification of the apertures of the face

#20 Postby Tau Malachi » Tue Oct 11, 2011 1:08 pm

Greetings and blessings in the light of the Messiah!

There is a teaching to be spoken here, having a connection to the tikkunim of the Holy Partzufim hinted at previously in this discussion.

As we know and understand, when Ruach Ha-Kodesh moves with, in and through a holy tzaddik, or when there is a Godly influx, their face becomes radiant. According to the Holy Torah when Moshenu returned from speaking with Yahweh upon the mount Sinai his face was radiant with holy light and it shone brightly so that he had to veil his face before the people. Likewise, taking his close disciples up upon a mountain in private Adonai Yeshua was transfigured before them and his entire body shone with glory, holy light, and Elijahu and Moshenu appeared with him. It was overwhelming to his companions and therefore he restricted the glory, withdrawing and concealing it once more in compassion. In our experiences in moments of light transmission, or powerful movements of Ruach Ha-Kodesh with our tzaddik, we know of this radiance, light, glory, that shines from their face, and at times their whole body and the environment surrounding them, and it is a cause of holy awe and wonder, and great joy, as we recognize and remember the true abode of our soul in the Light Continuum, Yahweh, Yeshua, and experience closeness to the living tzaddikim and maggidim, and closeness to God, the True Light.

Indeed, in such a moment we are aware through direct experience that the “kingdom of heaven has come near,” and yet more, we know that the “kingdom of heaven is spread out upon the earth,” that is it “within and all around us.” The natural response of our soul is to give praise and thanks to El Elyon, and to rejoice in the Shekinah of Yahweh, saying “Hallelu Yah!”

This radiance is from a Godly influx, and from holiness, and we are also meant to become radiant in this way. This radiance is knowledge and joy of the heart, deep love of Yahweh, but it is a heart that is circumcised, open and sensitive, and joined to the intellect, or rather to the inner and higher intelligence of our soul as we are in the Light Continuum, Yahweh, Yeshua. Thus, circumcising our heart, we must cultivate and draw out our inner, higher intelligence, and rise up from one level of holiness to another, opening to the Holy Light from above, a Godly influx, and in this way our face will also become radiant with glory, radiant with the delight of the fear and love of Yahweh, the light of the Messiah.

Come and see! Atik Yomin is hidden and concealed, but Zer Anpin is revealed and not revealed, and Arik Anpin is in between the revealed and the concealed. Godly influxes come from these three Partufim especially, and it is Zer Anpin, “Little Face,” that conveys these influxes of Godliness to incarnate souls. These influxes causes the face of living tzaddikim to become radiant with glory, their faces becoming radiant with the Holy Light of Zer Anpin and Arik Anpin from a communion “face to face,” as we see with Moshenu, and yet more with the Perfect Tzaddik, Yeshua Messiah.

There is an open secret to be spoken. The face of the holy tzaddikim is turned to the Lord, Adonai, Yahweh, and the face of the Perfect Tzaddik is turned to Eheieh, and so they speak, commune, face to face, whether at the level of Zer Anpin or Arik Anpin, and in fruition, completion, the Perfect Tzaddik becomes the face of the Lord, Adonai, and speaks in the Essential Name, Eheieh. This latter corresponds with reaching into Atik Yomin, for as we know it is from the level of Atik Yomin that the Messiah comes, the inmost aspect of the soul of the Messiah, the Perfect Tzaddik, coming from Adam Kadmon.

First and foremost, however, our immediate concern is face to face at the level of Zer Anpin, which conveys influxes of Arik Anpin, just as first and foremost our concern is the realization of ruach, our inner intelligence, which conveys the influence of neshamah, our divine nature or supernal soul – this is the primary concern of most initiates, corresponding with the grade of their soul and spiritual labor in this life.

Concerning the reception of Godly influxes from Zer Anpin, the essential teaching of this is very simple: “Turn your face to the Lord, Adonai, Yahweh.”

The mystery of receiving Godly influxes, and knowledge of how to open to them, is contained in two verses: “You hem me in, front and back, and lay your hand upon me. Such knowledge is too wonderful for me; it is so high I cannot attain it” (Psalm 139:5-6).

It is written, “front” and “back,” or “before” and “behind,” and so this speaks of two aspects of our inner or higher intelligence, and the illumination of our heart with intelligence. “Back” corresponds with the intelligence a person cultivates and attains through provisional and introductory teachings or explanations – the reception of numerous teachings, discourses. “Front” corresponds with a greater intelligence a person may receive without any provisional teaching or introductory explanation, one that is gifted through a Godly influx – this latter is “front,” or rather face. These two, of course, are interconnected, and generally speaking the intelligence corresponding with “back” is cultivated and attained before the intelligence corresponding with “front,” face; but the purpose of our spiritual education in the Holy Kabbalah is the greater intelligence that comes with Godly influxes, revelations from God – and this is the intention of our holy tzaddik with us, that we might acquire direct knowledge of the mysteries of creation and God, and so experience full spiritual realization, awakening.

The true inspiration of the heart is conceived through the intelligence, specifically movements of the intelligence. This is because it is the nature of motion to generate heat; the heat, flame, generated in the heart corresponding with the swiftness of the movements of the intelligence. Through a Godly influx, an influx of Ruach Ha-Kodesh, there is greater intelligence that can be bestowed swiftly – free from the need of introductory explanations or provisional teachings – as a result of this swiftness the flame of the heart burns brightly and continuously on its own, as we see if we encounter a living tzaddik and observe the continuous flow of inspiration and illumination arising from their contemplations and prayers.

It is important for us to seek to cultivate the intelligence corresponding with “back,” going to school and seeking a good spiritual education. This is necessary preparation. Yet, receiving our spiritual education, then we must seek to receive Godly influxes, and so receive, realize, the greater intelligence that is possible for us. To receive Godly influxes is impossible, though, without self purification, and specifically the purification and sanctification of the exterior and interior senses, or the mouth, nose, eyes and ears, the apertures of the face, for it is these that radiate Godly influxes to a person when they are established in righteousness (tzedek).

As we have said above, to purify and sanctify these apertures, “Turn your face to the Lord, Adonai, Yahweh.” Extending from this essential teaching, we may say, “Let the apertures of your face be drawn into harmony and unification with the apertures of Anpin, the face of the Holy One.” When this happens Godly influxes transpire, for whenever the conditions necessary for the movement of Divine Grace are present, Divine Grace enters into motion.

If we wish to understand the purification and sanctification of these openings of the face, first there is the mouth. Study and contemplate the Letter of St. James, and understand. A spiritual person must guard their tongue and tame it, allowing nothing false to come from their mouth, guarding against all forms of negative or evil speech, and so likewise paying attention to internal speech, tending to right thought, right speech – speaking righteousness and truth, speaking according to the word of Yahweh and Yeshua. The nose is purified and sanctified by the fear of Yahweh, “Fear of Yahweh is the beginning of Da’at (knowledge),” and “Fear of Yahweh is the beginning of Hokmah (wisdom).” This is the awareness of heaven, and the afterlife, and awareness of the play of perfect justice under the law, but the perfection of the fear of Yahweh is the love of Yahweh – the full desire to enact righteousness, having knowledge of the truth that sets the soul free and desire for the true kingdom of heaven, Supernal Malkut. With this, so too, breathing the radiant holy breaths sanctifies the nose, and we may recall the breath of the Messiah upon us, and the teaching that the Messiah “judges by smell,” and so also by “taste.” The eyes are purified and sanctified through shutting them to evil, not looking upon evil, but casting one’s gaze upon the good, and seeking to draw out the good, the righteousness, from within all. So also, the release of judgment, and the play of desire and fear, receiving all that comes, all that transpires, as from God, whether seemingly auspicious or inauspicious – freedom from egoistic likes and dislikes. Here we may remind of the teaching of Adonai Yeshua, “Let your eye be single and your whole body will be filled with light.”

Now, as for the purification and sanctification of the ears, it is not “listening to your heart,” for more often than not that is the great deception of many would-be mystics. If the heart is uncircumcised and is not joined to the inner intelligence, what is listened to is klippah nogah, a glowing husk enshrouding the heart, and self-deception and delusion may follow, or a kind of spiritual narcissus. This becomes a continuation of the impurity of the ears and hearing. Instead, the purification of the ears is having faith in the sages and holy ones, the zakenim and tzaddikim, and it is in listening to their teachings, and it is in listening and hearing the word of Yahweh, the Holy Scriptures, and following in the way of the Lord, no longer in the way of the world. When our heart is circumcised and joined to our inner intelligence, ruach, and these apertures are sanctified in this way, then, indeed, we may listen and hear our true heart, and the voice that comes from the deeper places of our soul, and so also receive Godly influxes, influxes of Ruach Ha-Kodesh, but first this purification and sanctification is necessary in order to be a clear “channel,” open and sensitive to the Spirit of Truth (Amet), closed to spirits of deception, falsehood.

Here we may say that listening to the teachings of the tzaddikim includes receiving correction and guidance with a good heart – a true desire for instruction.

As you might surmise, there are various gradations of this purification and sanctification of the apertures of the face, and corresponding to the degree of their purification is the gradation of Godly influxes we are able to receive – as we know, in Zer Anpin there are sixty gradations of expanded consciousness and greater intelligence, all human intelligence being contained within Zer Anpin.

The sanctification of these apertures of the face and reception of Godly influxes that come through this is the foundation of the tikkune of Zer Anpin on an individual level, and it is also the foundation for the greater tikkunim of Zer Anpin that are accomplished through the action of sacred discourse in assembly, sacred discourse between the holy tzaddik and community.

This purification and sanctification of the apertures of the face has its root in our attachment to our tzaddik in the Blessed Name, for he or she is the immediate emanation of the sanctuary of grace and face of the Lord, Adonai, in this life with us. Likewise, the purification of the yesodot is integral to this, for to turn our face to Ha-Shem implies an ongoing purification of the fundamental elements of consciousness.

In closing, perhaps an open secret may be spoken concerning the second verse of the psalm quoted above: “Such knowledge is too wonderful for me; it is so high I cannot attain it.” First, the preceding verse speaks of the knowledge, da’at, of Zer Anpin, while this verse speaks of the knowledge of Arik Anpin – “too wonderful” indeed! Second, “I cannot attain it,” truly so – it can only be revealed and gifted by Divine Grace, and also, even when gifted, much of such knowledge may remain encircling, transcendent, until the soul abides in the World-To-Come at the conclusion of its journey.

This seems enough for today.

May we be bless to commune face to face, and to know the Lord, Adonai, in this way. Amen.

Peace be with you!
Tau Malachi

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#21 Postby Anna » Tue Oct 11, 2011 9:05 pm

Blessings in the Light of Messiah!
These teachings are received with much gratitude!
In these words:
The true inspiration of the heart is conceived through the intelligence, specifically movements of the intelligence. This is because it is the nature of motion to generate heat; the heat, flame, generated in the heart corresponding with the swiftness of the movements of the intelligence. Through a Godly influx, an influx of Ruach Ha-Kodesh, there is greater intelligence that can be bestowed swiftly – free from the need of introductory explanations or provisional teachings – as a result of this swiftness the flame of the heart burns brightly and continuously on its own, as we see if we encounter a living tzaddik and observe the continuous flow of inspiration and illumination arising from their contemplations and prayers.

I am reminded of the appearance of the Risen Yeshua to disciples on the road to Emmaus in Luke 24:
32They asked each other, “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?”

Here, indeed, is testimony of this burning of the heart, and apparently not the first time these disciples had experienced it, since they associated the feeling with encounters with their living Tzaddik.
Is this burning of the heart is also experienced in movements of Ruach Ha Kodesh even when one is not in the physical presence of one's tzaddik?
May our hearts burn with love for Kodesh Achad!
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Movements of the Holy Spirit

#22 Postby Tau Malachi » Wed Oct 12, 2011 10:14 am

Greetings and blessings in the light of the Messiah!

This passage you quote dear sister does, indeed, speak of the illumination of the heart through a Godly influx, the heart becoming illuminated when joined to a greater intelligence as consciousness ascends, or expands. This is a common experience during sacred discourse with living tzaddikim when there is a full attachment, cleaving, to the tzaddik and we open our mind, heart and life to the Holy Shekinah that is embodied in them. Essentially, through our heart connection with them our soul, our consciousness, is elevated, and we experience a higher level of energy and vibration in consciousness, and we receive something of the Ruach of Life from them – as Ruach Ha-Kodesh moves with, in and through them, so also Ruach Ha-Kodesh moves with, in and through us, and we experience a Godly influx, the swift movement of the greater intelligence kindling the “burning heart.” This is not isolate to their physical presence, however, but likewise can occur at a great distance through the body of glory, or their “angel,” and visitations in dream and vision, or the inner dimensions. The stronger our spiritual or heart connection with a tzaddik, the more we purify the yesodot and apertures, the more open and sensitive we become, the more this can and does transpire through subtle, inner dimensions. This can happen not only with incarnate tzaddikim in the subtler, inner dimensions, but also with the navim and tzaddikim of the past, disincarnate tzaddikim. Likewise it can also occur through visitations by maggidim or angels, for Godly influxes of Zer Anpin correspond with the world of angels, and those of Imma correspond with archangels.

The very nature of greater interior influxes of the Holy Sefirot is that they are received when souls are divested of physicality, and therefore they transcend the physical, though, indeed, the physical presence of a tzaddik can and does serve as a vehicle for them. It is also true that these are movements of Ruach Ha-Kodesh, the Holy Spirit, which is not bound to physical presence and space-time, but moves freely whenever, wherever and with whomever she wills; whether in the physical presence of a living tzaddik or not, it is Ruach Ha-Kodesh that brings about these Godly influxes – they are movements of the Holy Spirit at various gradations.

As said previously in this discussion, we are meant to cultivate this “radiance,” and, thus, it is the intention of the Holy One in living tzaddikim that we might learn how to receive Godly influxes ourselves – their aim is not to stand between God and us, but rather to serve as messengers and midwives in the awakening and realization of our soul, the “salvation of our soul.” Thus, they take up the play of light transmission with us, and sacred discourse and so on, for the sake of empowering us to enter into the same spiritual realization and so to stand among the tzaddikim. The “goal,” in a manner of speaking, is that we receive the Holy Spirit in full and that we experience greater and greater spiritual realization in the Messiah.

It must be remembered that when we speak of the living tzaddikim we are speaking of the spiritual potential within every soul – the true essence and nature of all souls; we are being reminded of our origin in the Light Continuum, Yahweh, and our destiny to realize conscious unification with Yahweh, full reintegration with the Light Continuum.

It must also be said that as we come into being and learn to co-labor with our tzaddik in more dynamic ways, in the exchange of sparks between the holy tzaddik and community, greater and greater spiritual works can be performed, and there is a greater and greater manifestation of the kingdom of heaven in our generation. Thus, our coming into being is not only about ourselves, but empowerment to be of greater spiritual benefit, engaging greater spiritual works and tikkunim in the harvest of souls.

An example of this are the nine tikkunim of Zer Anpin that transpire through sacred discourse between a tzaddik and their companions – the greater the holiness and spiritual realization embodied in their companions, the higher the gradation of teachings communicated and greater the tikkunim accomplished.

May the Body of Christ be manifest in full and shine brightly in this generation. Amen.

Peace be with you!
Tau Malachi

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#23 Postby Anna » Wed Oct 19, 2011 8:49 am

Praise God for the Kingdom of Heaven within and all around us!
Considering the number of apertures in the face I wonder if there is a correspondence of these with the seven Sefirot of Construction. I also wonder about the sense of touch, since the skin is our largest sense organ and the laying on of hands plays such an important role in the ministry of Christ. The skin, too, has apertures, pores, so it is much more permeable than it appears. It does sense heat, including that burning in the heart, so there seems to be some sort of connection of heart to our "garment of skin." Our senses are the doors of our perceptions through which we gather information in the material realm and construct our view of "reality." As these doors are purified in the Light of Risen Messiah, then it seems to follow that our view, or da'at, will also be purified.
May all beings be transformed and liberated in the Light of Messiah!
Shalom!
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Apertures and Sefirot

#24 Postby Tau Malachi » Wed Oct 19, 2011 11:19 am

Greetings and blessings in the light of the Messiah!

Yes, the seven apertures of the face correspond with the seven Sefirot of Construction: The eyes correspond with Hesed-Gevurah; the ears with Netzach-Hod; the nose with Tiferet-Yesod; and the mouth with Malkut.

When these apertures are purified and sanctified, as is said of Moses’ face, the skin of the face will shine, for then a soul gazes into the face of the Holy One, whether at the level of Zer Anpin or Arik Anpin, depending upon the degree of purification and sanctification, or holiness.

This shining of the face, this holiness, can become overwhelming to others, as it is also said of Moses, that the children of Israel were afraid of the Or Panim, “light of the Face,” and therefore in compassion Moses concealed or veiled his face. We know something of this in our own experience, for at times, when we are bound up in the delusion of lack or encumbered with negativity, and there is a movement of the Holy Spirit with a tzaddik, the presence or countenance of a tzaddik, and especially their gaze, can be disturbing to us – insecurity or embarrassment may arise, for we may feel transparent and revealed in that “light.”

Very often tzaddikim will conceal the light of the Face, only revealing it to those who draw close and who themselves turn their face to the Lord, Adonai, Yahweh.

In terms of “skin” and “feeling,” it is interesting to consider what this means in the context of the body of light.

Shalom!
Tau Malachi

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Tikkunim of Zer Anpin through Sacred Discourse

#25 Postby Tau Malachi » Wed Oct 19, 2011 11:21 am

Greetings and blessings in the light of the Messiah!

As we have been engaging a contemplation of Yesod as the Holy Tzaddik, and considering the attribute of the Tzaddik as the Foundation of the World, or Fifth Element, we have arrived at the discussion of the tikkunim that may be brought about through the spiritual life and spiritual works of living tzaddikim and their companions, the active labor for the manifestation of the kingdom of heaven on earth and for the glorification of God. These are tikkunim of the Holy Sefirot, or of the Names of God and Partzufim, and so with every Name of God and Partzufim we can speak of specific actions that bring about tikkunim. Essentially, through the various sacred events, or activities of faith in spiritual community, such as sacred discourse, worship, prophecy and so forth we brings about tikkunim, realizing the greater potential of God within creation. In terms of the tikkunim of Partzufim, those of Zer Anpin and Nukva are most important, for these two are most accessible to us and they form the interface between this world and the upper, inner, spiritual and supernal worlds; hence, it is primarily through Zer Anpin and Nukva that the shefa of the upper, inner, worlds reaches us, shefa being the cause of blessings, bounty, material and spiritual.

Concerning the tikkunim of Zer Anpin, or of the “beard of Zer Anpin,” there is a reading of Numbers chapter twenty that reveals these tikkunim, and from which there are deep teachings drawn concerning the matrix of living tzaddikim in a generation. At the outset I’d encourage you to read and become familiar with the story told in this chapter of the Book of Numbers, noting the death of the prophet Miriam, the strife that breaks out in the grief following her death, and what transpires with Aaron, Moses and the children of Israel at the rock of Meribah, and also the story concerning the potential passage through the land of Edom.

Having read the story, let us remember the prophet Miriam and the legend of Miriam’s Well. According to Midrashim, through the power of Yahweh Elohim wherever the children of Israel wandered in the desert she would make the well appear, one that gave sweet waters. When the children of Israel would arrive at a new place and set up camp, she would call out an elder woman (zaken) from each tribe to invoke the well, and together they would sing a heart-song and the well would appear. Thus, when the prophet Miriam died, the well could no longer appear for no one knew how to invoke Ruach Ha-Kodesh to inspire new heart-songs that would make the well manifest. Because of this at Meribah the children of Israel were left with bitter waters, joined to the bitterness of their grief in the loss of a holy one near and dear to them. This leads to the strife between Moses and the children of Israel at Meribah.

There is a significant teaching that can be drawn from this, for Miriam represents Binah and Imma, and Binah is called the “Supernal Heart” in the Holy Kabbalah, and Binah is as a well in that all illuminations and revelations of Hokmah pour out through Binah, and all knowledge and understanding comes from Binah. Miriam also represents a truth in the matrix of living tzaddikim in each generation – within and behind, always, there is a great tzaddik who is the conduit, as it were, of new teachings, illuminations and revelations in their generation, through whose soul all other tzaddik are able to draw from the Supernal Heart. “Surrounding” this holy one are other great tzaddikim, and “surrounding” these are all manner of gradations of living tzaddikim forming the matrix of messengers in a generation. This inmost holy tzaddik may become well known, but very often they are concealed, or recognized and known by relatively few, acting inwardly, largely in secret as far as the world is concerned. If and when this great tzaddik dies and is removed from the world, then new teachings, illuminations and revelations cease until another holy one arises to take their place. During this time of transition, naturally, there is a great vulnerability in the Continuum and Community of Israel, and so there is a greater susceptibility to the influence and dominion of the Other Side, the klippot.

Now it must be said that if we understand the mysteries of the various aspects of the soul, and the capacity of a realized soul to enter into a multiplicity of incarnations simultaneously, that the principle of this Holy Tzaddik, the “great tzaddik of a generation,” can be embodied in more than one person, extending to two or three apparent individuals. If embodied in two or three, if one dies and is removed from the world there is the greater influx becomes impaired or restricted, and so there is still vulnerability in transition in the Community of Israel, the manifestation of the Holy Shekinah and Divine Kingdom. This is reflected in the death of Miriam and what transpires following her death at Meribah, understanding a deep inner connection between the souls of Miriam, Aaron and Moses, these siblings in the Spirit.

This teaching is intimately connected with the tikkunim of Zer Anpin, the world of angels, for naturally during a time of transition in the matrix of living tzaddikim the Sefirot of Zer Anpin become impaired, restricted, and an imbalance can come in the matrix of spiritual forces, the world of angels, causing a greater influx of influence from the forces of the klippot due to a weakness in the Continuum and Community. Thus, in the story of Meribah the tikkunim of Zer Anpin are given, and the way of these tikkunim is sacred discourse between a tzaddik and their companions, specifically a sacred discourse in which new teachings of the Torah and Gospel are spoken, which as we know create new heavens and new angels according to the Zohar.

If we look into chapter twenty of Numbers there are nine actions taught for a zaken or tzaddik in the process of giving a sacred discourse, nine spiritual works that are done, which correspond with the tikkunim of Zer Anpin, the world of angels. While these spiritual works are taught in chapter twenty, they also correspond to the nine attributes of mercy spoken by Moses in Numbers 14:18:

“Yahweh (1) is slow (2) to anger (3), and abounding (4) in steadfast love (5), forgiving iniquity (6) and transgression (7), but by no means clearing the guilty (8), visiting the iniquity of the parents upon the children to the third and fourth generation (9).”


The nine tikkunim of Zer Anpin, or the nine actions of a zaken in sacred discourse are as follows:

(1)“Take the staff”; 2) “Gather the community” – to subjugate klippot in the assembly; 3) “Speak to the rock” – in humility with pleading; 4) In their presence – the soul of the zaken joining with the souls of their companions; 5) Speaking with words of fire like flaming coals; 6) Drawing teachings of Torah and Gospel; 7) Creating holy angels; 8) Receiving the power of the sword of Edom to vanquish forces of evil and wickedness; 9) Entering into the Holy Land, or a full generation of the Community of Israel [Community of the Spiritual Elect].

The teaching of these nine actions of tikkune are as follows:

“Take the staff,” and “Yahweh,” this is the power of the continuum of the zaken, or the Shekinah of the Messiah joined to them, and when taking up sacred discourse, so the zaken will study and contemplate the mysteries of the Torah and Gospel, and they will pray and meditate upon them, generating light-power, merit, in advance, and praying for the outpouring of Ruach Ha-Kodesh upon their companions, praying for the removal of klippot, obstructions, and for their empowerment to receive and integrate the teachings to be given. The greater the continuum of the zaken, the greater the level of their spiritual realization, the greater the power of these prayers will be, but gathering the community, entering into the assembly, they will not rely upon their merit, or upon their own knowledge and power, instead, gathering the community they will pray with humility, asking for an undeserved gift of knowledge, understanding and wisdom from the Holy One, Yahweh. Their holy staff, however, is for the sake of subduing klippot, negative forces, in their companions, and invoking the humility of the assembly, opening the way for the reception of teachings, revelations of deeper mysteries.

“Gather the community,” and “slow,” this is the action of the zaken drawing their companions out of the world and therefore out of the dominion of the klippot, and calling them into Holy Malkut, the presence and power of Yahweh, the Light Continuum. If they are, indeed, companions, initiates, they also will take up a continuum of study and contemplation, prayer and meditation, and as they gather so also they will walk in beauty and holiness, joined with the Shekinah of the Messiah. Attending the continuum of prayer before hand, the true living tzaddik imbues their companions with the Spirit of Life (Ruach Ha-Hai), and with something of their own ruach, or inner intelligence, as they invoke Ruach Ha-Kodesh upon their companions. Each of their companions receives their portion according to the continuum of prayer their companion has kept, all according to their desire and capacity to receive. In this way, entering into the assembly, and entering into the presence of the zaken, all are uplifted to a higher level or grade, and greater revelations become possible.

“Speak to the boulder,” and “anger,” this is a prayer and invocation in complete surrender and humility at the outset of sacred discourse, an invocation of the mercy and grace of the Most High (Elyon), the mitigation of judgment, and the request for blessings and gifts undeserved - hence, not calling upon merits, or relying upon one’s own knowledge and power, but rather seeking unification with Yahweh Elohim, and with the Messiah and Shekinah of Messiah, and receiving knowledge, understanding and wisdom through Divine Grace, the movement of Ruach Ha-Kodesh. The humility of the zaken invokes humility, receptivity, in their companions, and as the zaken is uplifted by Ruach Ha-Kodesh and unified with Yahweh Elohim, and with the Messiah and Shekinah of Messiah.

As mentioned above, within every generation there is a matrix of living tzaddikim of various grades, and there is one Holy Soul that is in the center of this matrix, who is called the “light of the generation” (or “holy lamp”), and it is through this Holy Soul (Holy Tzaddik) that all new insights and revelations flow, and all new Habad of the Holy Torah and Gospel comes to the entire matrix of living tzaddikim. In the twentieth chapter of Numbers the prophet “Miriam represents this Holy Soul” and Miriam corresponds with Binah, the “Supernal Heart.” Thus, in their ascent the zaken seeks to be established in Da’at (knowledge) through Divine Grace, and therefore able to draw in teachings from Binah, the Supernal Heart – this is tzur, the “rock,” that gives forth living waters, new insights and revelations, new teachings. Here we may say, when a zaken or tzaddik “touches” this Supernal Heart with their prayers, and these sweet waters issue, then the “waters” flow through the entire matrix of living tzaddikim, and so also throughout all of the worlds, or universes.

“In their presence,” and “abounding,” in this action, having prayed, invoked, with deep heartfelt pleading – full devekut, the zaken joins their soul with the souls of their companions, uplifting their companions and drawing their companions into unification with them in the Shekinah of Yahweh Elohim. The greater this unification of the zaken and their companions, the greater the revelations and light transmission that will transpire – the holy vessel for the reception of the influxes of the Sefirot is generated in this way.

Here is must be said that all of this depends upon the faith of the companions, their faith in the Holy One, and in the Messiah, and their faith in their tzaddik and their attachment to their tzaddik, their love of their tzaddik. The greater their faith and attachment, the nearer they are to their tzaddik, the more intimate the spiritual unification.

“Speaking with words of fire like flaming coals,” and “steadfast love,” in this action the zaken speaks teachings, insights and revelations, and their speech is on fire, is holy, and there is light-power in it, for the Holy Spirit is speaking with, in and through them. Thus their sacred discourse with their friends has great power, and great wonders can transpire through it.

“Drawing teachings of Torah and Gospel,” and “forgiving iniquity,” this is the generation of new heavens, new light realms, and greater knowledge, wisdom and understanding – the reception of the transmission, the teachings, by companions invokes greater mercy and forgiveness, and serves to uplift many more souls, anchoring the Holy Light, as it were, in the world so that all who desire might receive something of the Holy Light, something of the Habad.

“Creating holy angels,” and “forgiveness of transgression,” this action empowers and gives strength to holy angels, increasing their power and influence in the world, and quite literally, new angels are created through a sacred discourse that transpires in this way – countless merits and blessings are generated in this way.

“Receiving the power of the sword of Edom to vanquish forces of evil and wickedness,” and “but by no means clearing the guilty,” this is the action of diminishing the influence and power of evil and wickedness in the world. When a zaken or tzaddik and their companions are joined in one mind, and one heart, knit together in the bonds of love and devotion, engaging in sacred discourse in this way, the power of the “sword of Edom” is set into their hands – the greater the level of holiness in the sacred discourse, the greater this power is given to them. Quite literally, sacred discourses of this kind can turn the tides of events in the world, shifting the play of fate and fortune, manifesting the kingdom of heaven in the world.

Giving strength to the holy angels of God, the True Light, takes power away from the klippot, the archons and demons, and it serves to facilitate and protect the Continuum of Light Transmission in the world. Understand, this world, the powers of darkness, ignorance, that rule it, do not want the Holy Light in it, they seek to destroy the Community of Israel, the light-bearers and spiritual humanity; if and when children of Israel, spiritual human beings, become distracted, deceived, and fail to pray and worship with full faith and zeal, the forces of the klippot, archons and demons, are given the power to persecute and to destroy the Community of Israel. When we attend to the continuum, however, serving the kingdom of heaven and seeking the glorification of God, this power is taken away from klippotic forces, and the power to subjugate and destroy klippotic forces is given to us – the balance of power shifts, the balance in the matrix of spiritual forces shifts, and so mercy, not judgment, prevails with the Community of Israel, and judgment is invoked upon evil and wickedness, the Other Side.

“Entering into the Holy Land, or the full generation of the Community of Israel,” and “visiting iniquity,” this is the manifestation of Supernal Malkut, and the Continuum of Light Transmission, through sacred discourse – full empowerment of the Community of Israel everywhere that it appears in the world, the fullness of blessings made manifest.

These are the nine tikkunim of the beard of Zer Anpin, and you might also look into the nine powers of the Holy Tzaddik that are taught in “The Holy Tzaddik: The Fifth Element” in our forums. These, too, have a connection, for the power in the Holy Tzaddik and Community of Israel (Companions) to bring about tikkunim of the Partzufim is in these attributes of the Holy Tzaddik.

Now, it must be said that there are many different levels of holiness possible in sacred discourse, and based upon the level of holiness – the level of kavvanah and devekut in the assembly, is the degree to which the holy angels are empowered. It is possible to speak of various gradations of the empowerment of angels, from the least empowerment to the greatest.

In a similar way, as was said last night, there are various gradations of receiving teachings from a zaken or tzaddik. One may hear them in person, directly, or one may hear them recorded, less directly, or one may hear them repeated by a companion who heard them, or one could read them, or one could hear them from someone who read them. Each of these is a different gradation of light and holiness, hearing teachings in person from a zaken or tzaddik having the greatest potential for holiness and light, and being in every way superior, for theirs are “words of fire like flaming coals,” and they are “hot” in person, but progressively “cooler” when received in a less direct way.

You may also wish to contemplate the use of “zaken” as the primary term for a holy man or woman in this teaching – it goes hand-in-hand with the teaching, and with what’s being done through sacred discourse, subduing evil in the assembly, vanquishing evil and wickedness in the world. As a hint, we can say that living tzaddikim have the power to enter into klippot without becoming corrupted or bound up in order to shatter the klippot and uplift sparks.

This is an essential overview of the teachings of the tikkunim of Zer Anpin through sacred discourse, and it is my prayer it will bless you and be helpful to you.

O Adonai, this very day may many new heavens and new angels be created, and may Your Holy Spirit empower all who desire to receive influxes of Your Divine Attributes. Amen.

Peace be with you!
Tau Malachi

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Tikkunim of Partzufim and Three-Fold Body

#26 Postby Elder Sarah » Sat Oct 22, 2011 11:30 am

Shalom Tau Malachi!


May Praise and Glory be offered up in fullness to the Holy One of Being for the revelations contained in these mysteries! And may the Blessings of the Tzaddikim go forth to the people and the land!

As I have been called to study and contemplate these most profound teachings, I watch much arises that feels as of yet as a huge swirl which does not particularly feel very grounded. Though it has recently hit me that grounding the swirl can only take place by putting some of what is arising out there! So here goes…..

If I am understanding correctly in regards the Tikkunim of the Partzufim it is the Tikkunim of Zer Anpin and Nukva that is most essential because it is through this Tikunim that Abba and Imma come to union which exalts Arik Anpin which leads to a flashing forth of Atik Yomin. By the Grace of the Holy Spirit, in attempting to draw a parallel from the Tikkunim of the Partzufim and the arising of the Three-Fold Body of Melchizedek, I am hearing it is through the Tikkunim of Zer Anpin and Nukva that the Body of Emanation arises, Malkut of Atzilut.

It has been said that the fifth element of Spirit-Space corresponds with Tiferet of Atzilut, which is Malkut of Adam Kadmon and that this is the Body of Truth, “the pure essential elements in union with Clear Light Joy”. From this Body arises the Body of Glory which corresponds to the arising of five Essential Lights and Rays. The Body of Glory corresponds to Yesod of Atzilut. These Lights and Rays form Patterns and these Patterns correspond with the Body of Emanation Malkut of Atzilut.

It is said the Olam of Atzilut is the Olam of Divine Names and Partzufim, therefore Malkut of Atzilut is Nukva and the six, Hesed ,Gevurah, Tiferet, Netzach, Hod and Yesod are Zer Anpin, Binah is Imma, Hokmah is Abba and Keter is Arik Anpin. We also know these ray out through the four Olamot, Assiyah as Nukva, Yetzirah as Zer Anpin, Beriyah and Imma and Atzilut as Abba. Could we say as Nukva which is Assiyah is joined with Zer Anpin being Yetzirah then Beriyah as Imma and Atzilut as Abba are joined. From the union of Beryiah and Atzilut, Adam Kadmon is rectified and a New Heaven and New Earth arises. This arising is then from purified Spirit Space, as has been said the root of Spirit Space is rooted in Adam Kadmon. This would be an arising in awareness of unity with the Holy One, rather than the unconscious arising in separation.

This seems a moment of Light Transmission where sun,moon planets and stars being Assiyah becomes a sight into the world of Angels, from this union a sight into the world of Archangels, and from this an arising of Divine Names and Parzufim, Atzilut.

There seems to be a two fold movement happening here which appears hinted at in the death and dying teaching in regards to the dissolution of the element of spirit space which is the movement of the red mother seed and the white father seed. Is there a connection with this two-fold movement and the apparent two-fold movement of the Tikkunim of the Partzufim and the arising of the Three-Fold Body?


May Awareness of pure arising, Adonai Yeshua Messiah go out to all beings!

Shalom!

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#27 Postby Yonah » Mon Oct 24, 2011 1:52 pm

Greetings Tau Malachi and Elder Sarah!

I have to agree with Sarah that there is much swirling and so much to take in that it's hard to put anything let alone everything into words.

The first thing I'd like to share is the vision that came to mind when I read this for the 3rd time....

I saw the light of the Holy one flowing through the inmost Holy Tzaddik and he/she becoming a prizm of light. The light of different wave lengths and different gradations then flows through the other Tzaddi of the generation and through Companions and Initiates all to however they wish and can contain the light.

So, the new teachings, insights, and clear transmission becomes a threading out into different ways, emotional streams, and workings for the people and for the land. The prizming is necessary to move the energy so that it may be obtained and used by as many as possible, but the closer the Companions and Tzaddi are to the Inner Heart Tzaddik - the more pure and the more luminant the transmission and the faster spiritual growth occurs.

Lots and lots to contemplate here.

I pray that we keep striving for clear light and that we don't lose the love of God and Tzaddi as we pursue our poath so that we may stay connected and not led astray by shadow.

Shalom, Yonah
Shalom,
Yonah
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Greater Threefold Body, and Greater Tikkunim

#28 Postby Tau Malachi » Thu Oct 27, 2011 10:46 am

Greetings and blessings in the light of the Messiah!

As we labor to make makifin, encircling or transcendent gradations of higher consciousness and greater intelligence p’nimi, internalized, there are always barriers we encounter, and before clarity dawns, or new insight and revelation comes through the Holy Spirit, necessarily there must be confusion, and all manner of swirling thoughts that are “ungrounded.” If we are willing to the confusion, the “troubling of the soul,” however, and we continue in contemplation, and in prayer and meditation, it is good, for the Holy Spirit will eventually illuminate us if we persevere in faith and we dare to ask for greater wisdom, understanding and knowledge (Habad). Truly, approaching any threshold of higher consciousness or greater intelligence, or any new level of Habad, we must be willing to the confusion, the unknowing, for only in this way is deeper knowledge, da’at, of mysteries acquired.

First it must be said, when we speak of the Holy Tzaddik as the Fifth Element, the element of space, we are talking about Yesod, for “Holy Tzaddik” is a cognomen of Yesod. The arising of the four yesodot corresponding with fire, air, water and earth from the “fifth” is the arising of Malkut, whether in purity or impurity, or less or more restricted; this, of course, parallels and corresponds with the arising of the Holy Tzaddik and Community, or circle of companions, which can transpire at all manner of gradations depending upon the grade of holiness embodied.

In relationship to this correspondence, Tiferet and the “extremities,” which include Yesod, are inseparable from one another – mystery of Zer Anpin, and in speaking of Yesod as the Fifth Element, Tiferet would represent the Presence of Awareness through which there can be recognition and realization of the nature of the yesodot and through which the yesodot arise in their innate purity, corresponding with Primordial Wisdom. This Presence of Awareness, Tiferet, of course, draws upon Habad, and there is Da’at in it, “Knowing Being.”

Here we may say in a simple teaching that the body of truth corresponds with Tiferet, the body of glory with Yesod and body of emanation with Malkut – the key to understanding this is in the correspondence of Amet, “Truth,” to both Keter and Tiferet in the Kabbalah.

Instead of a linear view of the threefold body of Melchizedek, consider this: all of the Holy Partzufim, and all of the Olamot, are formed by configurations of the ten Sefirot – each contains all of the Holy Sefirot. Therefore, all have a manifestation of Tiferet, Yesod and Malkut. If this is true, and the threefold body corresponds to these three Sefirot, at least in the teachings being given in the moment, then there must be a corresponding manifestation of the threefold body from each of these levels, whether the Holy Partzufim or Olamot. Another way to contemplate this is as follows: As we know and understand, when we breakthrough into supernal or Messianic consciousness, and our consciousness opens into Atzilut, we become aware of countless gradations of higher, supernal consciousness and intelligence, spanning through Atzilut and all the Partzufim within and beyond. With each gradation of higher, supernal consciousness and intelligence, necessarily there is a corresponding manifestation of the threefold body of Melchizedek. In other words, there must also be countless greater manifestations of the threefold body, the expression of these countless levels of consciousness and intelligence.

If we wish to consider this further, we may contemplate the body of Adonai Yeshua during his earthly ministry, and consider the body of Yeshua Messiah in the resurrection. As we know, as the gospels teach us, all the while Adonai Yeshua walked in a body of pure emanation, having the body of glory and body of truth within and behind his appearance in the world. Yet, the body of emanation and body of glory before the crucifixion and resurrection is one gradation, and the body of emanation and body of glory in the resurrection and ascension of another gradation, much greater and more refined than before. In esoteric gospels, such as the Pistis Sophia, we hear about even greater light bodies, or bodies of emanation and glory than this resurrection body appearing in this dimension and world, hinting at potentially countless gradations of the manifestation of the threefold body of Melchizedek, or Melekh Messiah.

In much the same way that initially we give relatively simple, linear, teachings on the Holy Sefirot and Olamot to beginners, the same is true for all of the mysteries of the Kabbalah we teach, including the mysteries of the threefold body. The truth is that the mysteries of the threefold body, its reality and manifestations, is far greater than we can communicate with our thoughts and words in mental consciousness; indeed, for it reaches into the supernal and primordial universes, reaching into Ain Sof, the Infinite. Everything we might say is provisional, and necessarily very linear and limited, but with the intention of opening the way to direct experience and direct recognition through which true knowledge and understanding of the threefold body is acquired.

Now, the essential focus upon the tikkunim of Nukva and Zer Anpin is much the same as the essential focus upon the realization of nefesh elokit and ruach – these are the levels of the soul, and of divine powers, that are accessible to all, and that are the primary spiritual work of the vast majority of the human collective at present in this world. In line with this, it is through the celestial intelligences and world of angels that the shefa of the upper, inner, Sefirot and Olamot are able to be received by souls incarnate in this world – not many in the present human condition can receive from archangels directly, and fewer still can receive direct supernal influxes of the Holy Sefirot. Thus, in seeking to be of benefit to all, in seeking to invoke blessings for the people and the land that can be received, Nukva and Zer Anpin are most essential in our spiritual labor in the Messiah.

Let us remember, though, that Nukva and Zer Anpin have their root in Atzilut, as do all of the Partzufim arising from Adam Kadmon, and as such, while they ray out as the Sefirot of Asiyah and Yetzirah, in them is the shefa of Tiferet (the Six) and Malkut of Atzilut. Therefore, the tikkunim of Nukva and Zer Anpin reaches into the Sefirot of Construction of Atzilut, opening the way for influxes of the Habad of Atzilut, which are influxes of Imma and Abba, and Arik Anpin and Atik Yomin beyond. In this we may understand that the tikkunim of Nukva and Zer Anpin run very deep, invoking much more than the influences of luminous spirits, celestial intelligences and angels.

As we know, the play of fate and fortune in the world, and in the majority of humankind on earth, is bound up with the movements of the celestial spheres and the balance of spiritual forces in the world of angels, this reflecting and expressing the karmic continuum of living spirits and souls under the law, all as ordained by El Elyon, the Supreme. Thus, if and when there is a need for a shift in the fate and fortune of the world, or of souls, there must be a shift in the celestial forces and angelic forces, binding the celestial spirits that correspond with the klippot of Nukva/Asiyah, and drawing out the celestial intelligences that correspond with the Sefirot of Nukva/Asiyah, and diminishing the accusing angels, or angels of the archons and demons that correspond with the klippot of Zer Anpin/Yetzirah, and drawing out and empowering the holy angels of Yahweh Elohim that correspond with the Sefirot of Zer Anpin/Yetzirah. These shifts in the matrix of spiritual forces within and behind events in the world, and the situations and circumstances of lives, comes through the tikkune of Zer Anpin and Nukva, reaching into the Sefirot of Construction in Atzilut and invoking an influx of shefa, and drawing the influx “down” through Beriyah, the world of archangels, into Yetzirah and Asiyah, the world of angels and world of spirits. Essentially, reaching into the Sefirot of Construction in Atzilut means the invocation of angels and spirits as they are in the Light Continuum, Yahweh, understanding that everything in the matrix of creation, the entirety, has its root in Atzilut, the pleroma of light. Thus, in the tikkunim of Zer Anpin and Nukva we draw out the light power and holiness from within the righteous spirits and angels, and we uplift them, in effect giving them greater power and influence. At the same time, in this same theurgic action, the power and influence of the Other Side, the dominion of the klippot (Kings of Edom) is diminished. Thus, radical shifts in the fate and fortune of the world and souls come to pass, all through the power of Yahweh Elohim, Shaddai, who works great wonders.

At the time of Moses, of course, these tikkunim reached only into Beriyah, but with the coming of the Messiah, through the power of the blood of the Lamb of God, living tzaddikim and their companions reach into Atzilut, completing the tikkunim through the good grace of Hayyah Yeshua. In terms of the tikkunim of Zer Anpin and Nukva you may recall what is taught in the Pistis Sophia, the power of Hayyah Yeshua, the Risen Messiah, to shift the movements of celestial forces and heavenly forces, increasing the power of the good and diminishing the power of the evil. This again is reflected in the Book of the Apocalypse, in which forces of the klippot are “cast down out of the heavens” in the end-times.

Here we may say, through sacred discourse, or the study, contemplation and conversation of the Holy Torah and Gospel as has been taught, joined with prayer in community, which holds the tikkunim of Nukva, reaching into Imma, when we see forces of darkness, evil, moving in the world, they can be bound and diminished, and likewise, when we see forces of light, good, moving in the world, they can be drawn out and increased – such is the power within sacred discourse and prayer in community when Ruach Ha-Kodesh is received by the tzaddik and their companions. As you might surmise, very intentionally tzaddikim shape discourses and prayers as theurgic responses to what they see moving in the world, and in the astral and spiritual dimensions, looking into the supernal dimensions and seeking God’s will in the matter, then executing the will of the Lord, Adonai, in their discourses and prayers.

Of course, the extent to which tzaddik and community can bring about shifts in the matrix of spiritual forces depends upon “decrees in heaven” and upon the willingness in the people and the land to make a shift for the greater good, or their willingness to repent – there are movements of judgment, severity, that can be completely negated, and there are those that can be mitigated, more or less, but there are also those that cannot be changed. This awareness has much to do with the response of tzaddikim to what they see transpiring, and even when a movement of judgment cannot be changed, still there is much they can do to offer spiritual assistance to souls in the midst of tumultuous and dark times.

Here we may remind that a living tzaddik and their companions, or an emanation of the Community of Israel, is a manifestation of the emanation body in the world, and the energetic dimension within and behind this is the body of glory, and the spiritual realization upon which these are founded is the body of truth. As we have said, there are countless gradations of the manifestation of the threefold body, in this world, and in the world to come, and corresponding to the gradation of the threefold body is the level of teachings that flow and power of the prayers spoken; hence, the degree to which greater shifts can be brought about in the matrix of spiritual forces, or the degree to which tikkunim of Partzufim and The Name can be accomplished.

If we study and contemplate chapter of the Book of Numbers, and what follows, we will gain insight into this, and so also if we contemplate the mystery of the crucifixion and resurrection in the gospels, and what follows, which is of a far higher gradation, a far greater revelation and movement of the Light Continuum, Yahweh.

Perhaps in this discussion, discourse, of the tikkunim of Zer Anpin we may gain deeper understanding of the teaching in the Zohar that proclaims that study and contemplation of the Torah and Gospel is greater than prayer. Indeed, for it reaches into the Six of Atzilut and touches upon the Supernal Heart, and it draws shefa into Nukva/Malkut, the “gate of prayer”; those who study and contemplate mysteries of Torah and Gospel, the Holy Kabbalah, can speak greater prayers, invoking greater spiritual and material blessings. Likewise, to worship the Holy One in spirit and truth implies knowledge of the Word and Wisdom of the Holy One, or the Ratzon of El Elyon, and therefore it is through this study and contemplation, and sacred discourse, that worship in spirit and truth becomes possible. As we know in our experience, it is far beyond an “intellectual” or conceptual endeavor, for the Holy Spirit moves and Light Transmission occurs in true spiritual discourse, and yet more, in our heart and mind, and in our soul, if there is kavvanah and devekut, there is a direct experience of the secret mysteries spoken, or contemplated, generating insight and illumination, an ascent of consciousness to new gradations, accessing greater levels of intelligence and shefa. In effect, when done with joy and full devotion, on an energetic level sacred discourse is no different than a wonderworking ceremony, for great wonders can and do transpire when we set our hearts and minds upon the mysteries of creation and seek knowledge of God, and so set our focus upon the World to Come.

It seems to me that this is enough for one time, and that it is good to be silent, waiting upon the Spirit of the Lord, Yahweh, Adonai.

May the face of the Holy One shine upon one and all alike this day, and may all be blessed, each according to their desire and capacity to receive. Amen.

Peace be with you!
Tau Malachi

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Tzaddik and Community

#29 Postby Elder Sarah » Wed Nov 02, 2011 9:38 pm

Shalom!

Praise be to the Holy One of Being for revealing this beautiful dance!

Thank You Tau Malachi for your response! As I contemplate what has been written many angles arise. First, I notice a contemplation regarding how it is mentioned from Yesod arises the Yesodot, which arise either pure or impure. The Yesodot arise from space as fire, air, water and earth and together these create the arising of Malkut. Yesod corresponds with Tzaddik while Malkut with community. It appears, the purity or impurity of the Yesodot hence the condition of Malkut arising has something to do with the interaction of Tzaddik and Community. Could it be said the condition of Malkut must be connected with the ability of community to receive the influx of Tzaddik?

A connection to this interaction between Tzaddik and Community is present in the discussion regarding the Tikkunim of Zer Anpin through the nine actions of a Zaken. In enacting each of these actions is appears both Zaken and Community bring about purification of the Yesodot.

I am also intrigued with the correspondence of the Body of Emanation as Community. If there is a flaw in the receptivity from Yesod to Malkut then can we say this is how this body becomes a karmic arising rather than the Body of Emanation of Tzaddik? I hear the teachings of the three-fold sanctuary in this contemplation. We know the outer sanctuary is made up of Yeshua Messiah, the Gospel and the Church. The inner sanctuary is the Holy Tzaddik, the Great Angel and the Holy Bride. The secret sanctuary is Body of Truth, Body of Glory and Body of Emanation. In has been said the Body of Truth corresponds to Tiferet, the Body of Glory corresponds to Yesod and the Body of Emanation corresponds to Malkut. In this the Holy Tzaddik and Yeshua Messiah corresponds to Tiferet, The Great Angel and the Gospel to Yesod and the Holy Bride and Church to Malkut. If the Yesodot arise impure then it appears this is how the Church separates from Yeshua Messiah and how the Bride might be sent into exile.

The many gradations of the three-fold body of Melchizedek is indeed a much more vast view of this Body. I appreciate how it appears the movement and dance between these three, Tiferet, Yesod and Malkut has everything to do with how Souls might be drawn in ascent and how the power of Sacred Discourse assists in this Great Work. It seems to the extent Sacred Discourse and Prayer ascend so too do Souls ascend. As community receives the influx from Tzaddik so too at the same time creation receives Gods Power through the Maggidim. What a beautiful dance!

May all beings be open to receive the power of the Holy One of Being that is in them!

Many Blessings and Shalom!

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Tzaddik & Community

#30 Postby Tau Malachi » Fri Nov 04, 2011 11:36 am

Greetings and blessings in the light of the Messiah!

Yes, indeed, the influx that moves through the holy tzaddik is dependent upon the community, the assembly of companions; if and when the community is in an impure or inauspicious state, and receptivity is impaired, then, in effect, the emanation body is manifest as a karmic body, and correspondingly the influx that moves through the tzaddik is restricted, diminished. If we look into the stories of Exodus and consider the sin of the golden calf when the prophet is upon the mountain receiving revelation, and what transpires because of an inauspicious manifestation of the Community of Israel, we gain some insight into this, for as we know, the revelation of the Holy Torah was degraded, and likewise the generation wandered in the wilderness forty years on account of this. Again and again the community rebels against the prophet and God, and in the end, consequently, Moses succumbs, taking on the sin, karma, of the inauspicious manifestation of the community. Apart from an auspicious, purified manifestation of community, the greater revelation, influx and communion becomes hindered and obstructed.

The events of Exodus, of course, become contrasted by those of the Gospel, and the appearance of the Perfect Tzaddik, Yeshua Messiah, and the Community of Israel that becomes manifest with him; through his complete self-offering, through his body and blood, the Community of Israel is purified, sanctified and uplifted, the first circle becoming a body of pure emanation. Thus, in the resurrection and ascension the greater Supernal Influx becomes possible, the full outpouring of Ruach Ha-Kodesh, the Shekinah of the Messiah. In Yeshua Messiah the tzaddikim are perfected, and so also the Community of Israel – the true apostolic succession is a Continuum of Light Transmission, and in the Messiah the holy apostles, the tzaddikim, are complete and perfect.

Indeed, the holy tzaddikim in Messiah Yeshua are uplifted into Tiferet, and it is the union of Tiferet with Yesod that constitutes the Perfect Tzaddik, and through which the greater Supernal Influx transpires. This is the transformation of the subtle body of light into a body of glory, and it is the transformation of the karmic body, or flesh, into a body of emanation – all arising from the body of truth (Amet), corresponding with Tiferet. This threefold body then reaches into Da’at, knowledge of Supernal Being, the enlightenment and liberation of souls in the Messiah. Of the holy tzaddikim receiving and giving this Supernal Habad it is said, “Their crowns are in their heads,” which is to say that they live in the World to Come, no longer being of this world, although continuing to appear within it.

All of this transpires through the Divine Grace embodied in Adonai Yeshua Messiah and the Holy Bride.

Here we may share an open secret. The tikkunim of every Holy Partzuf in the interaction of the tzaddik and community in spiritual works follows this same process and pattern; in each spiritual labor there is this same unification of the Holy Sefirot of the Middle Pillar at the level corresponding with the Partzuf, hence a reaching into Da’at of the Partzuf to “strike” the Supernal Heart, Binah.

The tzaddik, or apostle, and the community are completely interwoven, the tzaddik taking up the karma and tikkunim of those souls given to them by the Holy Spirit, and all who are attached to the tzaddik receive something of Ruach ha-Hai, the “Spirit of Life” that is in the tzaddik, and likewise there is a play of ivurim that occurs at various levels in the exchange of sparks, whether at the level of nefesh, ruach or neshamah, all according to the capacity of each companion to receive and give. Thus, truly, on a spiritual and psychic level souls gathered in community together are deeply interconnected, interwoven, and form an integral vehicle of the Shekinah of the Messiah, or Light Transmission.

Regardless of the level of spiritual realization embodied in a holy tzaddik the extent to which the spiritual power of their realization can be transmitted or communicated depends entirely upon the assembly of companions gathered with them, and so also, the various spiritual works and manifestation of the power of God depends upon the spiritual development of their companions. Though a tzaddik may embody a great spiritual realization and be able to reach into deep interior mysteries, in order to bring forth the Habad and Holy Shekinah of higher, inner gradations, their companions must be able to receive and integrate the spiritual influxes, and be willing to be uplifted to reach into higher, inner gradations themselves. If tikkunim of inner Olamot and Partzufim are to be accomplished, then together the tzaddik and community must be able to ascend, reaching and not reaching until there is reaching.

Here we must speak in a most direct fashion concerning the ideal manifestation of the Community of Israel, or the Mystical Body of the Messiah. As a spiritual community in the Messiah our aim is to abide as the “perfect” and to live as hasidim, pious or devout people, and as tzaddikim, righteous ones; essentially our noble ideal as a spiritual community is to be a circle of tzaddikim joined with our holy tzaddik. In this we engage in the spiritual work of our tzaddik, and we empower our tzaddik, just as our tzaddik empowers us.

If we wish to consider the great power of such a community we can contemplate the first circle of Adonai Yeshua and the Magdalene, and contemplate the many initiates of that community that became holy tzaddikim, or apostles, and the greater power of God that was revealed through them. Indeed, when a circle of tzaddikim form around a holy tzaddik what Adonai Yeshua says to his disciples will be true: “You will do greater things than you have seen me do.” This, of course, is the inmost heart-wish of every true tzaddik, that their disciples or companions might reach into greater gradations of spiritual realization and do greater spiritual works.

The development and evolution of spiritual community is in the development and evolution of souls composing it; hence, it is in the purification of souls from internal klippot, and the purification of the yesodot, and actively engaging the tikkunim of the soul. Likewise, it is in the cultivation of the good that is in us, the qualities of a true human being and our likeness to the Messiah, the very essence of which is the increase and maturation of our faith, and the generation of hope and love, or charity. Although our salvation is accomplished through Divine Grace, nevertheless in order for Divine Grace to enter into action we need to co-create the necessary conditions, cooperating with Divine Grace, as it were, through an active and dynamic surrender; and in the same way, if we seek to experience greater movements of revelation and God’s power with our tzaddik, we need to co-labor with them, co-creating with them the vehicle of Light Transmission.

Naturally, this self-purification and the tikkunim of the soul is an ongoing process throughout our journey, and it proceeds through numerous gradations corresponding with the Olamot, Asiyah through Atzilut, and with the Partzufim, Nukva through Atik Yomin. Basically speaking, we are able to receive and reach corresponding to the degree of the tikkune of our soul, and the degree of purity and sanctification of our soul; as this is true of each individual, so also it is true of the community, which is composed of individuals.

Now, in terms of the inner dimension of the threefold sanctuary of Melchizedek, Tzaddik, Archangel and Shekinah, I’m inclined in the Spirit to speak an open secret. As we know and understand in our experience, there are many different gradations of Light Transmission, and many different spiritual actions, works, that can be accomplished. In this regard, we might consider the various appearances the inner sanctuary might assume in an ascent through the Holy Sefirot, for example, understanding Tiferet, Yesod and Malkut within each Sefirah. Essentially, the presence of the Tzaddik, or Apostle, would correspond with the Name of God, the Archangel, and its hosts, would correspond with the Light Transmission, or the spiritual influx and action, and the Holy Shekinah would correspond with the companions involved, the vessel of reception, and vehicle of the blessings, the spiritual and material bounty flowing out into the world. The appearance of the inner sanctuary, of course, would transform in this ascent through the Holy Sefirot, increasing in Light-presence and Light-power, becoming more subtle and sublime, and yet more spacious, radiant and powerful with each Sefirah in ascent. The greater the kavvanah and devekut of those present, and the greater their purity and sanctification, the greater the spiritual influxes that would be received and transmitted, the greater the movement of the power of God embodied in the tzaddik and community.

In every engagement of the Light Continuum, or every sacred event in community, we each have a most significant and integral role to play, and what we do, our thoughts, words and actions, matter – they matter a great deal! What transpires is dependent upon the energy that we bring in and hold together – whatever transpires, we are each and all co-creators of it!

I imagine this is enough for the moment.

May the Community of Israel shine in our midst, and may the Light of the True Cross radiate out into the world. Amen.

Peace be with you!
Tau Malachi

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The Holy Gospel and the Great Angel

#31 Postby sheryl » Sun Nov 06, 2011 12:04 pm

Dear Tau,

Praise to God Most High for the speaking of these mysteries!

Another vein of thought that is swirling is the correspondence between the Holy Gospel, the Great Angel, and the Body of Glory, in regards to sacred discourse and the revealing of the Torah.

It is my prayer that you will be able to speak further on this connection in your replies.

Gratefully,

Sheryl

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#32 Postby sheryl » Tue Nov 15, 2011 1:14 pm

Shalom Dear Brothers and Sisters!

Praise and gratitude to Imma Elohim for these teachings and the contemplations that they have inspired!

In re-looking at this thread and my query a couple of thoughts have begun to swirl.

In the teaching of the nine aspects of the tikkune of Zer Anpin, you suggested, Tau Malachi, that we take a look at the nine powers of the Holy Tzaddik shared in the fifth post of this thread. There in a wonderful discourse of the blessings that can flow through the tzaddik to his or her community of companions you said:

You may recall the Thirteen Attributes of Mercy, spoken of in the context of Hesed, but which are said to correspond to Keter and Arik Anpin; specifically to the “beard of Arik Anpin.” There are also Nine Attributes of Mercy given in Numbers 14:18, which correspond to the “beard of Zer Anpin.” In the Judaic Kabbalah these are sometimes spoken of as the “nine speculum of Yesod,” as they relate to the power of the Tzaddikim. Yet, fundamentally, the nine speculum of Yesod are the Holy Sefirot that flow out of Keter of Yesod; thus, they correspond to the Sefirot of Yesod from Hokmah-Wisdom to Malkut-Kingdom.


And:

There are five levels of teachings corresponding to these Nine Blessings of the Tzaddikim, this representing the first or outer level of the teachings.


In these two posts, it seems that you have offered two of the five dimensions of the 'beard of Zer Anpin' or the tikkune of Zer Anpin? Are we speaking of a tikkune of Zer Anpin througout the five Olamots?

I am also wondering if we will see the same correspondence with the thirteen attributes of Mercy and Sefirot in the teachings on the tikkune of Nuvka, through prayer and worship, and perhaps even in the tikkune of Imma, through the movements of prophecy, and the tikkune of Abba through the movements of Light Transmission?

The picture that is unfolding is perhaps a deeper insight into the Parable of the Wise and Foolish Virgins. Above you share that within every generation there is a matrix of living tzaddikim of various grades, and there is one Holy Soul that is in the center of this matrix, who is called the “light of the generation” (or “holy lamp”) . I cannot help but consider that on an esoteric level, Yeshua is referring to the Holy Lamp in this parable, the oil being the generation of a greater Light Presence and Power through the co-labor of companions with their tzaddik, or tzaddikim with the Light of their Generation.

Also, Yeshua mentions ten virgins. Is he speaking of Sefirot? Perhaps this parable contains a hidden meaning - oil and lamp points to the co-labor occuring between the 'virgins' and the Holy Lamp or their tzaddik for the tikkune of the Sefirot, leading to the tikkune of the Partzufim? The lamp referring esoterically to Yesod, so that the parable is speaking of the Bridal Chamber and the co-labor necessary for it to manifest?

My praise and gratitude to Imma for these delightful teachings and contemplations!

Gratefully,
Sheryl

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A few thoughts...

#33 Postby Tau Malachi » Tue Nov 15, 2011 4:11 pm

Greetings and blessings in the light of the Messiah!

The Gospel, the Angel and the Body of Glory all correspond with the Living Word, and they indicate the “great liberation through hearing.”

The gospel is the word of God, and an angel is a messenger of the word of God, and the subtlest level of the body of glory is the arising of sound-vibration (word) from clear light, the body of truth. The gospel, of course, corresponds with preaching, or the teaching that might be spoken, the angel to the transmission of energy-intelligence within and behind the words spoken, and the body of glory corresponds to the reception and integration of this transmission, the knowledge and understanding that arises from listening and hearing; hence, the Living Word actually being communicated.

In speaking of the tikkunim of Zer Anpin through sacred discourse, it is not simply that new teachings and revelations of Torah and Gospel are spoken, but there must be listening and hearing so that the spiritual transmission is received, complete, through knowledge and understanding. Unless there is “hearing,” which is to say knowledge and understanding of what’s been spoken, the tikkunim of Zer Anpin is incomplete.

The nature of this “hearing” is something more than hearing with our physical ears. It is hearing with our heart and soul, and in true hearing it is a communication mind to mind, heart to heart, or soul to soul – an inner knowing and inner understanding through a deep energetic and experiential connection in the exchange.

Regarding the Thirteen Attributes of Mercy, and the Nine Attributes of Mercy, these correspond to the tikkunim of Arik Anpin and Zer Anpin as mentioned; there are other patterns through which the tikkunim of Nukva, Imma and Abba are taught, and so also the tikkunim of Atik Yomin. Eventually, if God wills it, we will venture into these.

As for the nine blessing powers of the tzaddikim, and nine tikkunim of Zer Anpin, there is an intimate connection and we may contemplate their interconnection, and yet they may also be considered distinct from one another and we may contemplate each in and of itself. Thus, in speaking about the nine blessing powers of tzaddikim these will have five levels, expressing their manifestation at the level of five Olamot; in speaking about the nine tikkunim of Zer Anpin, this is the tikkune of Yetzirah, the world of angels, and it is the tikkune of Tiferet of Atzilut, and the “extremities,” Hesed, Gevurah, Netzach, Hod and Yesod of Atzilut.

Peace be with you!
Tau Malachi

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Tikkune through hearing and keeping

#34 Postby sheryl » Fri Nov 18, 2011 11:40 am

Greetings and blessings in the light of the Messiah!

Praise and gratitude to Yahweh Elohim for the continued flow of revelations and for the opportunity to deepen our kavvanah and devekut, bringing tikkune to this world and beyond. Praise El Elyon!

This from another post seems to tie into what you shared above:

In this light we may contemplate what the children of Israel promise concerning the Torah: “We will listen and hear, and we will remember and keep.” It is through listening and hearing that we remember, and it is through remembering that we are empowered to keep, which is to say, empowered to enact and realize the Spirit of Truth.


I am hearing that the great liberation through hearing occurs in remembrance and keeping. A word encountered in the Zohar comes to mind, halakhah, which means the path that one walks. It seems that halakhah is what flows from keeping, perhaps we might say integrating, making what is heard our own, resulting in the path that we walk.

Today, I am hearing that here we walk through layers of worlds of shatterings and we can either perpetuate the shatterings/chaos or we can create a path of healing as we journey. And so every thought, every word and action, is potential for healing - everything we gaze into, we hear or understand, or do, is potential for healing. Though we are presently discussing the healing in the higher Olamots, it comes to mind that simply intoning Divine Names brings alignment into the chaos, or an act of kindness, blessing food before we eat, keeping vigilance over our thoughts. All these movements are like a healing ointment, bringing together, aligning, what was once shattered.

And so each of our potential, no matter our portion, is to lay a path of healing. To ground the Gospel, the Good News in the realms of separation.

This from Romans 10 comes to mind:

How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written:


“ How beautiful are the feet of those who preach the gospel of peace,
Who bring glad tidings of good things!”



Blessed are the peacemakers, For they shall be called sons of God.

Praise and gratitude for the healing, the peace, that comes through hearing, remembering and keeping, Imma Elohim. May peacekeepers continue to be empowered, to rise up among us, walking paths of righteousness, in this world and beyond. Amen.


Sheryl

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#35 Postby Aion » Mon Dec 03, 2012 6:44 am

I am reading about the Threefold Body of Melchizedek (Cosmic Christ) and trying to get a conceptual grip on it.

So I wondered whether the Tradition assigns specific colours to the 3 bodies, or to ask it more specifically:
- Body of Truth: red
- Body of Glory: white (blue hue)
- Body of Emanation: black

In meditation, I can see myself as being composed of 3 bodies. I start out as a black body, which upon receiving the Holy Shekinah bursts open and a slightly larger white body arises out of its ashes. I continue receiving the Holy Shekinah and a very much larger red body arises out of the white one.

When I have attained this red body, blessings are received in triple, e.g. Bread is given to 3 bodies (red Bread to the red body, white Bread to the white body etc). The air that I exhale has the color of the bodies as well.

Does this experience agree with the Threefold Body of Melchizedek or is it something different alltogether? In yoga parlance, these might be in agreement with the physical, astral and causal bodies (AUM).

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Threefold Body

#36 Postby Tau Malachi » Tue Dec 04, 2012 2:39 pm

Greetings and blessings in the light of the Messiah!

There can be many different experiences of the subtle body in the process of generating the body of light, and at times there can be a perception of a number of subtle bodies, or rather various dimensions of the subtle body. In terms of the Threefold Body of Melchizedek, the generation of the Threefold Body happens through a complete dissolution of the body of light into its essence, the Ain Nature, or Clear Light Nature; the capacity to abide in the presence of awareness in this state of complete dissolution, or in union with the Clear Light, corresponds with the Body of Truth – hence the experience of spacious radiant awareness. The generation of the Body of Glory and Body of Emanation is the arising of the primordial elements of consciousness in their innate purity; hence, a conscious arising from the Body of Truth motivated by compassion.

Essentially, the Threefold Body arises with the experience of Supernal or Messianic Consciousness, the body of light and body of incarnation being transformed through the full awakening of the soul in the Spirit of the Messiah; the conscious experience of Clear Light Union is as the womb of this self-generation.

The Body of Truth is a Body of Clear Light, the radiance of Ain – it has no color; on a symbolic level, though, perhaps we could say it’s color is “black.”

The Body of Glory could be is typically spoken of as “rainbow glory,” but also on a symbolic level could be called “white.”

The Body of Emanation, or Manifestation, within and behind the incarnations of these holy and enlightened ones on a symbolic level could be called “red.”

These correspondences with colors would be based upon arising from Clear Light, or the image of light passing through a prism; hence, a natural manifestation of light and the spectrum of light.

Typically speaking, there are many cycles of the generation of the body of light over the course of some years before this conscious dissolution becomes possible, and so the generation of the Threefold Body becomes possible.

We could say, though, that the Threefold Body is underlying the entire spectrum of our experience, and more than the “generation” of it, the issue is the recognition and realization of it – until the full recognition and realization of the Ain Nature, however, what arises is impure, or karmic, arising in ignorance, or relative unconsciousness.

Peace be with you!
Tau Malachi

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