Three Divine Names of Yesod-Foundation

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Three Divine Names of Yesod-Foundation

#1 Postby Tau Malachi » Mon Jan 16, 2006 2:21 pm

In answer to a question:

There are three Divine Names associated with Yesod, the Foundation – Shaddai, Shaddai El Hai and El Shaddai, corresponding to Yesod manifest in Judgment, Compassion or Mercy, respectively. What does this mean?

Perhaps the best way to gain insight into these three modes of Yesod and the play of Mercy, Judgment and Compassion is to consider the attribute of the astral planes to Yesod – the inner dimensions nearest to the material dimension in vibratory frequency. Essentially, there is the material dimension, and then there are astral dimensions, and beyond the astral there are the mental, higher vital, causal and spiritual dimensions, and beyond these are the supernal dimensions – all occupying the same space and the same time, and all interpenetrating one another, though distinct from one another by vibratory frequency in consciousness. The supernal dimensions are the Pleroma of Light, the eternal realm, and the spiritual, causal, higher vital, mental, astral and material dimensions are the Entirety, the fields of sentient existence in space-time.

From the perspective of the material dimension, spiritual beings forces are drawn into the astral dimensions from the inner or “higher” dimensions, and through the astral these spiritual forces gain influence in the material dimension – influencing the minds and hearts of sentient beings incarnate in the material dimension and, thus, “entering” the material dimension through incarnate sentient beings (in this world, typically through humankind). Spiritual beings-forces are drawn into the astral corresponding to the thoughts, words and actions of human beings (our desires and fears), and likewise, these spiritual beings-forces influence the thoughts, words and actions of human beings – thus there is a hidden play of spiritual beings-forces in the astral dimensions of the earth, which strongly influences and determines what transpires in the material dimension of the earth, all based upon the state of consciousness in the collective of humankind.

At any point on earth, in the astral dimensions, there is a certain configuration of spiritual beings-forces, whether divine and luminous or admixed and dark. At different points and at different times, the balance in the play of cosmic and spiritual forces can shift – there can be a dynamic balance between the divine forces and the admixed and dark forces, or either the divine and luminous forces or the admixed and dark forces can come into dominion. When there is a dynamic balance between the forces of light and darkness, Yesod is manifest as Shaddai El Hai (Compassion); when there is a shift to divine and luminous forces having dominion, Yesod is manifest as El Shaddai (Mercy); but when admixed and dark forces gain dominion, Yesod is manifest as Shaddai (Judgment). In other words, the manifestation of Yesod reflects the karmic continuum of peoples living in a place or region of the earth (or any given point within space-time-consciousness).

Quite naturally we are talking about the manifestation of the Holy Shekinah – the Divine Presence and Power of God, and whether she is manifest in restriction or fullness, or whether inauspicious or auspicious conditions arise, or whether a peaceful, wrathful or blissful display of the Life-power appears. Corresponding to the state of Yesod is the manifestation of Malkut, the Kingdom, or the Holy Shekinah.

This speaks to the nature of judgment in the teachings of the Christian Kabbalah, for although, as a literary device, the ancient Scriptures might speak of the “judgment of God,” in truth, God does not judge, but rather the “judgment” is the consequence of our own actions, based upon the Law of Cause and Effect (karma), and it is we who invoke the judgment by cleaving to admixture and darkness in our ignorance. Setting aside dogmatic teachings on the phrase “the only begotten Son of God,” and bearing in mind the esoteric teachings on this phrase that given elsewhere, the Gospel of St. John speaks perfectly to the nature of the judgment, saying:

Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. Those who believe in him are not condemned; but those who do not believe are condemned already, because they do not believe in the name of the only begotten Son of God. And this is the judgment, that the light has come into the world, and people loved the darkness rather than the light because their deeds were evil [ignorant]. For all who do evil [act in ignorance] hate the light and do not come to the light, so that their deeds may not be exposed. But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God [the True Light]” (3:17-21).

In this we understand the experience of judgment or mercy as dependent upon what we cleave to and unite with in our minds (thoughts), hearts (words) and lives (deeds) – hence the radiant display of our own mind, consciousness or soul.

When we call upon the Divine Names and invoke the Divine Powers (archangels, orders of angels and such), and we worship God in spirit and truth, it is good. Yet, this goodness must be carried into our daily living, and we must learn to pay attention to our thoughts, words and deeds throughout the day, in all activities – for according to the thoughts we entertain, and our speech and actions, we link with and draw in spiritual beings-forces constantly. In essence, we are determining the manifestation of Yesod in our lives, whether in Mercy, Judgment or Compassion, and as we tend to the continuum of the spiritual life and practice we may help to shift the balance away from Judgment towards Compassion or Mercy in the land in which we live and among the peoples with whom we live. This is an integral part of the divine labor an initiate or light-bearer; hence, tending to a balance in the play of cosmic and spiritual forces, as reflected in the ministry of Master Yeshua and the apostles.

There is much to be said for the daily continuum of the spiritual life and practice and the divine blessings that can be manifest and extended through it.

O Holy Mother of the Anointed, empower us to give birth to the Light Kingdom among us; Amen.

Blessings & shalom!
Tau Malachi
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Three Fold Body of the Risen Savior

#2 Postby Phillip » Mon Jan 16, 2006 6:16 pm

Shalom Tau Malachi!

Thank you for this profound teaching. It is always wonderful to hear the lofty principles and teachings of the Kabbalah brought into a practical context.

Upon reading this, I am reminded of the teachings on the three-fold body given in the Section of the Pistis Sophia. Within these teachings I have wondered at this message of the image of the Human One, or Christ as spanning all the five worlds, all dimensions, and have wondered at the shift in consciousness that occurs within a person that apprehends this totality of being.

I am hearing here in this practical teaching a direction on how links are established with the higher worlds, which eventually can lead to the realization of oneself and one's nature encompassing this totality. I am hearing here also that there are forces within and behind the matrix of physical reality that will hinder this recognition and realization to some degree or another, and those that will facilitate it. Those that hinder, perhaps for the sake of their own control, perhaps because they are ignorant themselves, but these forces that facilitate, what of them? I mean, if through these methods we come to the recognition of ourselves encompassing this totality of being, what can be said of these forces, but that they are emanations of the body of this totality? Does this then speak to this mystery of the Risen Savior who comes down in the form of Gabriel in the Pistis Sophia?

May we be blessed to know the mystery of our totality, Amen.

Phillip

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Totality

#3 Postby Tau Malachi » Tue Jan 17, 2006 1:59 pm

Greetings Brother Phillip!

In my experience there is a very “fine line” between inwardly appearing phenomena and outwardly appearing phenomena, or between the play of spiritual forces internal and external. There certainly are entities “external” to us that are as relatively real in their dimensions as you and I are in our own, and they are distinctly individual, just as you and I are distinct individuals from one another. Yet, in our inmost being there is a Sacred Unity underlying all, so that in the midst of multiplicity there is oneness. In the Supernal Consciousness there is this direct perception of oneness and multiplicity, this unity and individuality. It is reflected in the enlightenment experience, which on the one hand is like a drop of saltwater being poured back into the sea – the disappearance of the self; yet, on the other hand, it is like the whole sea pouring through the drop of saltwater – the appearance of the Christ Self. In mental consciousness this might not make sense, for the mental consciousness is inherently linear and dualistic, yet such is the very nature of Supramental Consciousness – it is non-dual Gnostic Awareness. On the most basic level we can say that it is the direct perception of Reality as It Is, or God as God Is.

In essence, the nature of mind is empty, but this emptiness is, at one and the same time, divine fullness; by our very nature we have a capacity to be channels or vehicles of spiritual beings-forces, and to generate spiritual beings-forces. If we channel or generate a spiritual being-force, basically speaking, we become the being-force we channel or generated – in a manner of speaking we “shape-shift.” This, of course, is directly reflected in the doctrine of reincarnation, for in the transmigrations of the soul-stream the mind, consciousness or soul, in effect, shape-shifts, assuming the form of new incarnations, many and diverse forms of sentient existence. The mind or soul-stream is, in essence, a constant continuum of self-transformation, constantly changing from one form to another, whether on subtle or gross levels. Quite naturally, in the enlightenment experience this capacity becomes realized and actualized so that we can consciously transform ourselves, consciously channel (embody) and generate Divine Powers.

This requires a mastery of the mind, heart and life, however, and a process of self-purification; for to serve as a vehicle for the Divine Powers our thoughts, speech and action must correspond to and resonate with the Divine Powers. We attract and generate spiritual beings-forces corresponding to our thoughts and emotions, words and deeds, whether divine, admixed or dark and hostile. Therefore, to invoke Divine Powers the mind, heart and life must be purified of negativity, all that does not resonate with the True Light.

If I go into prayer and meditation seeking to contact and commune with divine and enlightened beings, and I envision myself surrounded by “white light,” but I have not developed the actual ability of kavvanah (concentration) and do not tend a continuum of positive thought, word and action in my daily life, then the Light will not surround me – it is not enough to just “envision light” once in a while. More likely than not, it will not be divine or enlightened beings with which I come into contact and commune, for as yet I remain in an impure state and will tend to attract corresponding impurity. Kavvanah and devekut (cleaving) are essential, and the integration of our spiritual practice to daily living – the cultivation of the presence of awareness in all that we do.

You see, the question is not whether or not we will “channel” spiritual beings-forces, but rather the question is the nature of the spiritual beings-forces we will channel and generate – with every thought, word and deed we link with spiritual forces and generate spiritual forces, whether divine, admixed or dark and hostile. When we recognize the play of cosmic and spiritual forces, and the truth of the transmigrations of our own soul-stream, we will realize that we cannot afford to entertain negativity and we will understand the need to cultivate what is positive, luminous and true – human and divine.

When we look out and see the challenging times in which we live, and the growing potential for the movement of great judgment in the world – quite obviously there is a distinct need for spiritual practitioners to bring forth the Light-presence and Light-power from within themselves, and to invoke and channel the Divine Powers in the world. If we find ourselves concerned with what is transpiring in the world, then we can become proactive and seek to serve as conscious agents of Divine and Enlightened Being – the Light Kingdom. In other words, instead of being part of the “problem” we can become part of the “solution”; instead of being an Effect, we can become a Cause for a Greater Good.

We are not alone in this spiritual work, but countless divine and enlightened beings labor with us – and in the Light-continuum we are inseparable from this great luminous assembly of tzaddikim and maggidim, the Shekinah of Messiah. If we entertain this Holy Remembrance of Sacred Unity and invoke the Divine Powers for spiritual assistance, they will be present with us, and will move with, in and through us, and perchance even come to manifest as us. Only we must do so with our heart and soul, mind and life – the whole of our being, the fullness of our life.

The more we draw ourselves into harmony with the True Light and Divine Powers, and consciously invoke the Divine Powers, the more we will experience the movement of Divine Grace in our lives, and serve to facilitate the movement of Divine Grace in the lives of others as well – this is a basic teachings found in Christian Gnosticism.

I do not know if this addresses your question, or if there is another question within and behind what you wrote, but this is the contemplation inspired by your post – I pray it is helpful.

May we abide in the company of the Shekinah of Messiah, and serve as conscious agents in the harvest of souls; Amen.

Blessings & shalom!
Tau Malachi

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Bearing True Witness

#4 Postby Elder Gideon » Tue Jan 17, 2006 9:54 pm

Greetintgs Tau Malachi and Brother Philip!

When I track with this contemplation you're unfolding, I'm hearing another discourse entirely parallel of the commandment associated with Yesod: Do not bear false witness.

This goes innumerable directions of course. From the lofty, I'm hearing what is meant gnostically by all that is false or error--namely what does not exist in the True Light, being instead a shell upon the True Light, so to speak.

Materially, this world veils the True Light so that beings may individuate consciously. We need this to come into being. The problem is that it is also experienced as ignorance, a plane replete with false witnesses. The weak come to great power while the most powerful souls are often dismissed; this realm of illusion power is the heart of "All that goes on under the sun," as Solomon discourses in Ecclesiastes.

Very practically, our inside becoming like our outside is where the beginning and the end of the path meet. Purification, as Tau Malachi often says in the name of Tau Elijah, is the work of our entire life on the path. Bearing true witness is the fruit of the tikkune of our holy soul, shining from within us. In this context, bearing true witness then seems to be the fusion of our internal and external life display by which an alignment is recognized and realized.

I'm unclear, however, regarding the gradations of the three divine names associated with Yesod. Between Shaddai El Chai (a balance of mercy and severity) and El Shaddai (mercy), which speaks more directly to principles of bearing true witness?

Gratefully,

Brothersmiley

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True Witness

#5 Postby Tau Malachi » Wed Jan 18, 2006 12:27 pm

Salutations Brother Michael!

Yes, indeed, “Do not bear false witness” is the Commandment that corresponds to Yesod, and Yesod is called the “sign of the covenant,” which is to say “circumcision” or self-purification. In terms of the gradations of truth I’m reminded of St. Paul’s sermon in the thirteenth chapter of 1 Corinthians.

Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end. For we know only in part, and we prophesy only in part; but when the complete comes, the partial will come to an end. When I was a child, I spoke as a child, I thought as a child, I reasoned like a child; when I became an adult, I put an end to childish ways. For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part, then I will know fully, even as I have been known. And now faith, hope and love abide, these three; and the greatest of these is love” (13:8-13).

The manifestation of Yesod as Shaddai or Judgment is the appearance of Yesod to darkness and falsehood, what is opposite to the light and truth – what is opposed to the Divine Will and Divine Kingdom. What is the nature of this judgment? Darkness and falsehood have no “real” existence – they have never existed; therefore darkness and falsehood end in the appearance of destruction and death. When we grasp at what is dark or false, to what is unreal, it is sorrow and suffering.

The manifestation of Yesod as Shaddai El Hai or Compassion (Judgment tempered with Mercy) is the appearance of Yesod to admixture or partial truth, which is partial ignorance and falsehood and therefore does not resonate fully with the truth and light. What is the nature of this Justice? Ignorance and falsehood are removed, the truth and light purified, so that only what is true and luminous endures. The physical, vital and mental consciousness, at best, are partial truth and semi-luminous; only the Supernal or Supramental is All-Truth, the True Light.

This, then, corresponds to Yesod as El Shaddai or Mercy, the flow of Supernal Grace that comes in a complete and dynamic surrender, when the mental, vital and physical consciousness are purified and made harmonious with the Supernal or Supramental – transformed by the Divine Light of the Supernal. What is the nature of this Mercy? It is divine rapture – rapturous union, which is the realization of life eternal, bornless being. Hallelu Yah!

Yet, when there is an influx of Divine Energy-Intelligence (Consciousness-Force), but the mind, heart and life remain in a state of impurity, there is the appearance of the Judgment, which we see with premature awakenings of the Serpent Power in which individuals suffer from all manner of physical and psychic imbalances – the result of self-cherishing, attachments and aversions. When the Serpent Power awakens, but an individual has little or no capacity to concentrate, no mastery of the mind, heart and life in the ordinary state, then they have no ability to sublimate and consciously direct the Serpent Power – this great movement of Desire-Energy, and they are overwhelmed by it and dominated by it. Far from a blissful or heavenly experience, it can become a hellish experience, and great sorrow and suffering can result. If this is true of the ascending force of the Fire Snake, how much more is it true of the influx of Supernal Light into the consciousness of a person that is unprepared? The vision of the Apocalypse reflects the result of a premature influx of Supernal Grace – it comes as the “Judgment of God” rather than the “Mercy of God,” though whether Judgment or Mercy it is the very same spiritual nuclear fire of Supernal Grace.

Circumcision of the “member” (phallus) corresponds to the purification and sublimation of desire-energy. Of course, our circumcision in Christ is no longer outward but inward; it is the circumcision of the mind, heart and life (especially the heart), and applies to women and men equally. It is the purification of mind, heart and life from all that is ignorant and false – the purification of all vital attachments and aversions, and all self-grasping; and ultimately it is the cessation of vital and mental consciousness, the cessation of desire and thought – the emptiness in which the Divine Fullness of Supernal or Messianic Consciousness dawns.

The Beatitude, “Blessed are those who mourn, for they shall be comforted” corresponds to Yesod. What does this mean? Blessed are those who recognize the truth of impermanence, and who realize the supreme truth, bornless being; for no longer cleaving to darkness and falsehood they shall bring suffering into cessation – they will know the peace and joy of Christ Melchizedek (the Perfect Tzaddik), the Resurrection and Ascension.

What does it mean to bear true witness? It means that we look and see Reality as It Is, apart from our vital demands and wishful thinking, and all of our preconceptions, preconditions and expectations – free from self-grasping, attachment and aversion. It is looking and seeing Reality as It Is and God as God Is. Indeed, this is Gnosis of the Risen Christ, our bornless nature – the Clear Light Nature.

It is good that along the way we can contact and commune with Divine Powers of various gradations and receive divine assistance – first lesser Divine Powers and then greater Divine Powers. In this way we can acclimate ourselves to greater and greater manifestations of the Holy Shekinah, the Divine Presence and Power. Yet, as we invoke the Divine Powers we must continually enact self-purification, removing all vital demand so that admixed and dark forces have no point of entrance. We understand this from observing the phenomenon psychicism and occultism, in which the lust for psychic or magic-power becomes the cause of a vital link with admixed and dark spirits – deceiving spirits that pose as departed loved ones and luminous angels and such. Psychic or magic-power may be obtained, but it leads into further bondage of self-grasping and becomes an obstruction to salvation – enlightenment and liberation. Our aim and noble ideal must be clear and conscious in the Great Work so that we do not become distracted or led astray from the Path to Enlightenment. Our aim must be Gnosis of the True Light – actual Divine Illumination, Christ Consciousness; this is the guardianship of our theurgical labor, ensuring that it remains divine and does not fall into vanity.

In order to invoke the Divine Powers and not be deceived by other spiritual beings-forces we need a rigorous openness and honesty with ourselves, and we need self-knowledge (true witness); for the discernment of spirits is by what they encourage and inspire in us – remember, spiritual beings-forces correspond to your thoughts and emotions, words and deeds. Thus, based upon what is encouraged and inspired in us we know the nature of the spiritual forces we are contacting, whether divine, admixed or dark and hostile.

Consider the psychic who during their channeling is told they are the reincarnation of the Virgin Mary or some other lofty being, and who is constantly being flattered by the spirits, bolstering their egotism. Or consider the occultist whom spirits encourage in wife-swapping or other activities that do not accord with teachings of authentic wisdom traditions. Quite obviously, such spiritual beings-forces are not serving to facilitate the enlightenment and liberation of the soul-stream and are not divine – they are not of God, the True Light, but are of the dominion of the demiurge and archons, or are of the realms of shades and shadows – the “other side” (klippot).

Thus, true witness corresponds to discerning awareness – the discernment of spirits and discernment in life, the discernment of what is good and true in everything. If we study the history of religion and how often human beings have been led into radical error in the belief that they were (or are) serving “God,” we will understand the greater importance of bearing true witness – the cultivation of discerning awareness. In ignorance, and the play of desire and fear, it is easy to fall into error, but as St. Paul teaches us, following the teachings of the Master, the Sacred Heart is our guardian against error; hence the generation of spiritual love and compassion.

Here we may say that love and compassion are the measure of Truth and Light, the witness of the Truth and Light – one who is circumcised is loving and compassionate. In this is perfect discernment of all spirits, whether visible or invisible.

May we be blessed to know the Truth so that we might bear witness of the Truth; may we be blessed with discerning awareness that we might recognize and realize the True Light – El Elyon, Amen.

Blessings & shalom!
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Gabriel

#6 Postby Marion » Thu Feb 16, 2006 12:50 am

Shalom!

I was contemplating Gabriel in context of the post, because Gabriel is the archangel that corresponds with Yesod. It is interesting that we see Gabriel playing princibly two seemingly contradictory roles. One where she/he is the messenger of the most high, as when she/he appears to the sheepheards in the field and announces the birth of the missiah, The second where she/he is in a mode of destruction, as when Sodom and Gemorah are destroyed by the power of Gabriel. While it is said that every archangel may manifest as mercy or severity, it seems that in scripture, these two sides are most pronounced with Gabriel. I am wondering if this has anything to do with the three divine names that correspond to Yesod? And if so, I was wondering if this has to do with how it is said that the astral is a very deceptive realm, in that a hostile force could appear as divine or vise-versa? Because it seems like wether Gabriel manifests as judgement or mercy depends on the viewer, as the first part of the original post seems to point out?

Blessings,
Marion

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#7 Postby Elder Gideon » Thu Feb 16, 2006 7:10 am

Shalom Maid Marion!

Very intriguing insights indeed! Gabriel is the same consciousness-force from his-her perspective while from "ours" there is a destroyer or messenger. Consider water itself. It gives life as easily as it takes. Is the water different in its structure or substance whether heated and filling our bathtubs or flooding New Orleans or southeast Asia? Curious!

What is sustaining and what is destroying seem to have less to do with the substance and more with the measure, the amount--even the lack, as is the case for Kenyans right now in a severe drought. The sephirot are called "measures" of divine light. Consider then the measures of abundance, or balance or destructive extremes (lack or destructive deluge) as measures of Yesod corresponding with El Shaddai, Shaddai El Chai and Shaddai respectively.

As for the interpretation of mercy, neutrality, or severity within the astral tide, this is indeed slippery. Gabriel as an archangel is a restricted measure of the divine names cited above; the angelic order of Cherubim are a further restriction of Gabriel; the Moon in our sky is the MOST restricted form of this measure. What is the purpose of these restrictions of Divine Light? Beings unconscious of the sacred unity can individuate consciously only through the direct, experiential consequences of their choices.

Free will and the actualization of our individuality requires experiential consequences to our choices, whether merciful, neutral or severe. We move without knowing, for not knowing is the story of how we choose to come into being. From what are we choosing--individually and collectively--but the impulses inspired by beings-forces in the astral, all of which are a function of this principle of restriction? While in hostile forms they appear to obstruct the Divine Will, harboring destruction and mistrust of others within creation, we also know that the same Holy Spirit uses all beings-forces for our education.

There is a smoother way and there is a harder way to acquire our education, all depending upon that with which we identify and desire. There, in identity and desire, is the seed of our experience, flowing from Yesod.


May we hear and know the still, small voice of our undying soul and serve as a conscious midwife of Creation's laboring!

Amen and amen!

Brothersmiley

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Gabriel & the Astral

#8 Postby Tau Malachi » Thu Feb 16, 2006 1:07 pm

Greetings Marion and Michael!

The divine names correspond to the Sefirah at the level of Atzilut, the archangel corresponds to the Sefirah at the level of Beriyah, the order of angels corresponds to the Sefirah in Yetzirah, and the celestial attribute to the Sefirah in Asiyah; hence, the fourfold manifestation of the Sefirot, corresponding to the Tetragrammaton (YHVH).

On the Great Tree of Life, which depicts the Sefirot of the four Olamot-Universes (or five Olamot) and their interconnections, Yesod of Atzilut flows out into Beriyah as Da’at, which is the point on the Tree of Life representing the shift from the Realm of Yichud (Unity, or the Pleroma of Light) to the Realm of Perud (Separation, or the Entirety); hence the generation of the Cosmic Sphere and Great Cosmic Aeon. At the level of Atzilut we are talking about the Universe of Supernal Light (the supernal dimensions), or the Aeon of Light and Pleroma of Light; and at the level of Beriyah we are talking about the Sphere of Great Cosmic Powers, the spiritual dimensions and the dawn of space-time-consciousness. Thus, Da’at of Beriyah is the threshold in between timeless-eternity and time-eternity, the arising of the Entirety from the Pleroma of Light.

Yesod of Beriyah becomes Da’at of Yetzirah, which is the shift from the spiritual dimensions into the higher vital and mental dimensions; hence the causal dimension. Thus, Gabriel corresponds to the Divine Power that holds dominion over the causal dimension or the karmic matrix (Heimarmene or Fate). This, of course, is beyond the level of the astral, mental and higher vital dimensions of the Lower Cosmic Sphere, representing the transition from the Upper Cosmic Sphere to the Lower Cosmic Sphere – the casual dimension plays out through the “lower” or “outer” dimensions, but it is beyond them.

Yesod of Yetzirah becomes Da’at of Asiyah, which is the transition from the higher vital and mental dimensions to the astral dimensions – the Order of the Kerubim, over which Gabriel presides, corresponding to this shift from the higher vital and mental to the astral. Da’at of Asiyah is the peak of the upper astral dimensions, Yesod of Asiyah representing the lower astral dimensions, and specifically, the astral tides.

The balance of the Great Cosmic Forces of the Upper Cosmic Sphere that enters into play within the Lower Cosmic Sphere is governed by Archangel Gabriel; and the spiritual forces that enter into play within the astral dimensions is governed by the Order of the Kerubim – the astral tides being determined by cycles in the natural order and the spiritual forces drawn into these tidal movements are determined by the invocations of humankind. In a manner of speaking, the Kerubim represent the gates of the psychic and spiritual realms that we open by our thoughts, words and deeds through which corresponding spiritual beings-forces enter into the astral earth, represented by Yesod of Asiyah.

Thus, Archangel Gabriel does not correspond directly to the astral, per se, but rather to the causal principle beyond the astral, mental and higher vital dimensions – the threshold between the spiritual dimensions and lower dimensions. Yet, presiding over the Order of the Kerubim, Gabriel holds dominion over the angels that govern the flow of spiritual forces into the astral dimensions, and in this way has an intimate connection to the play of forces in the astral.

When an archangel enters into the astral earth or enters into the world there is naturally a great shift in the play of spiritual forces – for it is a great movement of the Divine Presence and Power. The peaceful and wrathful appearance of Gabriel points to the enigmatic nature of angels, and especially archangels, from a human perspective, for they may appear peaceful, blissful or wrathful to us, depending upon point of view and karmic conditioning. Their motivation is not human, but is divine, and they do not serve human will, but the Divine Will; they serve human will only to the extent that the human will accords with Divine Will.

In the upper spiritual realms and in the Pleroma of Light the angels are amazing luminous beings and their appearance is peaceful and blissful – awesome, wonderful and delightful to behold; but as they interact with spiritual forces in the lower realms of the Great Matrix, and enter into the realms, worlds and universes of the Entirety, they assume many and diverse forms – peaceful, blissful and wrathful. Always their intention is the Divine Will, and we may say that their intention is always ultimately merciful (liberative), but they can manifest as a fierce display of Divine Power to shatter klippot and liberate divine sparks.

Now in our discussion we have uncovered something of the deeper meaning behind a teaching given in the Pistis Sophia, for among the various appearances of the Gnostic Revealer we are told that he appears as Archangel Gabriel to the aeons and their archons – Gabriel, who holds dominion over Heimarmene, the Sphere of Fate. In the Gnostic Gospel we are told that the Risen Liberator changes the fates of souls, opening the way for souls to fulfill their divine destiny. Gabriel, as the Herald of the Divine and as the archangel holding dominion over the Sphere of Fate, when appearing, always represents a shift in the karmic matrix, a shift in the play of fates and destiny – whether towards judgment or mercy, or in compassion, all for the sake of the balance in the play of spiritual forces that will bring about the fulfillment of the Divine Will. Thus, if Christ the Logos appears as Archangel Gabriel, this is a significant part of the Christ revelation; hence, the manifestation of Divine Grace that suspends the old covenant of the law.

Let us inquire: Does the Foundation (Yesod) of Atzilut ever actually change? Does the essence and nature of the Pleroma of Light, the eternal realm ever change? The appearance of change is the product of dualism in consciousness, the illusion of separation; thus the law comes into effect, and with the law the appearance of sin and death, and all of the sorrow and suffering of the gilgulim. The Grace of the Christos is the awareness of the Pleroma of Light and our being in the Pleroma of Light – our True and Perfect Being in Christ. When this Light-presence is recognized and realized, the law is suspended and we are no longer bound by the law, but we are established in the covenant of Divine Grace (El Shaddai), the Grace of the Christos.

In the relative sphere we may speak of the changing appearances of the Holy Shekinah, the Divine Presence and Power; but in the absolute sphere the Holy Shekinah does not change – it is Pure Mercy, Pure Grace.

And so it is with the archangels and angels – the maggidim, in their essence and nature, in the Divine, they do not change; yet, their appearance changes according to the one who gazes upon them, and they appear peaceful, blissful or wrathful, depending upon the state of consciousness in the one who gazes.

According to masters of the tradition the appearance of the World of Angels is the appearance of Zer Anpin, the “Little Face of God.” If one abides in conscious union with God and Godhead it is Pure Delight, but if one is far removed from God it is Pure Wrath and the Judgment. Of course, the True Light does not judge, but the Judgment is in us – whether we turn to the Light and reintegrate ourselves to the Light, or remain in the delusion of separation, grasping at false lights and the darkness.

In terms of the deceptive quality of the astral dimensions, the astral is deceptive so long as we remain in the delusion of separation, bound to the dominion of the demiurgos; hence, bound up in self-cherishing, attachment and aversion. This is the plight of many seekers who gaze into the astral, for many who seek do not understand the necessity for self-purification and as they gaze they are not actually seeking the Truth and Light, but rather the satisfaction of vital demands or egoistic desires. Often we are seeking the “Truth” and “Light” that will agree with us in our present state of ignorance, looking to see from the egoistic condition, in wishful thinking. Thus we grasp at false lights when they appear in the astral and attract deceptive spirits, as is well reflected by much that transpires in the visions of psychics and occultists. In essence, we actually fool ourselves because we lack self-awareness, self-knowledge; for not being able to discern our own motivations, or to be rigorously open and honest with ourselves, we cannot discern the spirits we contact and therefore are easily deceived.

In this, perhaps, we might understand the Gnostic emphasis on self-knowledge, for given how subjective our view of “reality” is, at whatever level we might perceive “reality,” apart from self-knowledge it is impossible to look and see Reality as It Is; hence, impossible to recognize and realize the Spirit of Truth.

Quite naturally, this leads us to a contemplation of the Commandment associated with Yesod: “Do not bear false witness.” It seems to bear true witness requires intimate self-knowledge (introspection); hence, going within and living within.

May all beings be gathered into the Light Body of the Risen Liberator; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Phillip
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#9 Postby Phillip » Sun Feb 19, 2006 12:01 pm

Greetings All!

What sublime and beautiful mysteries are revealed here!

When reading this post, my mind is drawn to the Gnostic scripture On The Origin of the World. Here it sounds as though they are reflecting this display of Yesod through the worlds, specifically the shift into the causal dimension, "the eternal realm of truth has no shadow within it because the immeasurble light is everywhere within it. From it appeared a power over the darkness. And the powers that came into being afterward called the shadow the limitless chaos."

I wonder, are they speaking here of this shift from the spiritual dimensions to the causal, as I'm thinking, and does this then educate us as what level these events in The Origin of The World are transpiring?

Phillip

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Matrix & Demiurge

#10 Postby Tau Malachi » Mon Feb 20, 2006 2:28 pm

Greetings Brother Phillip!

The generation of the causal dimension or karmic matrix is rooted “above” in the generation of the spiritual dimensions from the supernal dimension; hence, the generation of the Entirety at the cosmic level from within the Pleroma of Light. Essentially, in the generation of the spiritual dimensions a most subtle and sublime dualism came into being – cosmic ignorance, and this, in turn, results in progressively more radical manifestations of dualism (ignorance), as reflected by the causal dimension which is the threshold between the Upper and Lowers Worlds in the Entirety.

In the Kabbalah this is expressed through the teachings on the “three veils”: the Abyss, Paroket and Qeshet. Of course, these “three” are one and the same principle playing out upon three different levels – so it is with the generation of the spiritual dimensions from the supernal, and the generation of the outer or lower dimensions from the spiritual, and finally the generation of the material dimension from these outer or “lower” dimensions, the material dimension being the outermost.

The demiurgos is conceived at the level of the Great Abyss, which is the point of generation of the spiritual dimensions; but the full power of the demiurgos (cosmic ignorance) does not come into effect until the level of Paroket or the causal dimension, and the dimensions generated under the dominion of the causal. Of course, the full force of the demiurgos is manifest in the material dimension – the realm of the greatest limitation of the Light, the greatest manifestation of the Ignorance.

Thus, even the spiritual heavens, and the realms, worlds and universes of the spiritual dimensions have some gradation of cosmic ignorance in them, some play of shades and shadows, though not to the extent that occurs from the level of the causal, higher vital, mental, astral and material dimensions. Only at the level of the Eighth Heaven, the Kingdom of Heaven or Treasury of Light, is the subtle and sublime dualism of the spiritual dimension of the Entirety transcended; hence, the threshold of the Light Kingdom or Pleroma of Light.

The three divine names of Yesod teaches us that cosmic ignorance plays a critical role in the process of individuation and creative evolution; hence, the principle of restriction which is necessary to the process of coming into being. As mysterious as it might be, unless first there is an illusion of separation, the individual capable of entering into a conscious union with the universal and the Divine could not develop and evolve. Likewise, as individual beings arise from unconscious primordial unity, quite naturally they will arise ignorant of their innate unity with the Source of All-Being. The ignorance remains until beings evolve a full and true individuality, one able to enter into union with the universal and the Divine, but maintaining the state of an individual.

In the midst of this you may glean the non-dual nature of the Sophian view; yet, you may also see how the more dualistic view of some of the classical Gnostic schools may be included without contradiction – for, in effect, the demiurge may be seen as the “blind god” creating the Lower Worlds, the True God, El Elyon transcending the Great Matrix of Creation.

May agnosis (ignorance) be dispelled by the dawn of Divine Gnosis; all in Christ – Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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