Offering our Merit

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Anna
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Offering our Merit

#1 Postby Anna » Thu Aug 29, 2013 7:31 am

Dear Brothers and Sisters,

In practices and spiritual works we are taught to conclude with offering the merit for the liberation of all beings. I seem to recall that we may also offer this merit to specific beings, beings that we may or may not know, but that could be helped by the beneficial energies generated in the working. I have also heard that a specific sacred tool may be used in gathering and sending out this offering. Might teachings be shared on these aspects of offering merit?

May many beings receive their happiness and fulfillment this day!
Shalom!
Anna

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Re: Offering our Merit

#2 Postby Tau Malachi » Fri Aug 30, 2013 12:44 pm

Grace and peace to you in Hayyah Yeshua!

When we study and contemplate, and engage in sacred discourse, or pray and meditate, or engage in sacred ceremony, we generate positive spiritual and psychic energy, or “light-power,” and likewise, we invoke spiritual influxes, ruhaniyot and shefa, of the Holy Sefirot and Netivot, and these divine powers become embodied, moving with, in and through us. This corresponds with the “spiritual merit” generated in spiritual practice, and we offer this before God to all sentient beings, all our relations, praying that this Light of the True Cross shines into all realms, worlds and universes of Perud, blessing and uplifting all living spirits and souls. This offering of merit corresponds with the generation of the Sacred Heart, boundless compassion, unconditional love, and corresponds with the Great Gesture, a full and complete self-offering, and we may say that it is an energetic action of loving-kindness or charity.

We do not engage in the spiritual life and practice for ourselves alone, or for the sake of our own personal salvation, but rather, we engage the spiritual life and practice for all our relations, for the sake of the kingdom of heaven and harvest of souls, and for the glorification of God; hence, as an action of divine or enlightened being, with the intention of the enlightenment of all, spiritual love and compassion. The offering of merit naturally flows from this, and corresponds with a theurgic action, for whether we become consciously aware of it or not, every time there is an offering of merit in this way countless living spirits and souls are blessed and uplifted, angels and divine beings are strengthened, and we “ornament the Holy Shekinah,” bringing glory to the Living God.

There are many teachings in the Sefer Ha-Zohar concerning the generation of merit, offering of merit, and the storing up of merit by the holy men and women in the Scriptures; hence, the generation of merit, light-power, not to be used for themselves, nor for the sake of seeking any reward from God, but rather for its own sake, for the joy of it, and for the sake of blessing and uplifting others, and the fulfillment of the will of God. This, exactly, is what tzaddikim, or holy men and women, do continually on all levels, they labor in love and compassion for the welfare and well-being of others, more than their own, and labor for the salvation of all, the enlightenment and liberation of all.

This is living as a holy and enlightened being, and in the Messiah we are all called to live in this way, and so embody our neshamah, our heavenly and supernal soul – enlightened being.

If Adonai Yeshua enacted a full and complete self-offering for the salvation of the world, the salvation of all, what shall we do? If he gave to us all of his merit, his “body” and “blood,” what shall we do? He has instructed us, “Take up your cross and follow me in my way.” When we engage in a genuine offering of merit in faith and love, this is exactly what we are doing!

As we have shared elsewhere, the action of love is tithe and charity – charity, self-offering, on all levels, and when we offer the merit we generate through the spiritual life and practice we honor the commandment of Yeshua Messiah on an energetic level, “Love one another as I have loved you.”

Again and again, all of the ways of living and spiritual practice we glean from the Holy Gospel come down to this: Love, Charity, Self-offering. They are all just different manifestation of the love and compassion of Christ, the Anointing. It’s really that simple and straightforward!

At the fruition of every spiritual movement, or practice, we offer the merit to all our relations in general, but at times we may become aware of special needs of specific living spirits or souls, and we may become aware of the need for a generation of merit for them, a generation of merit that they are not capable of, that can shift the balance of fate and fortune in their life, or the karmic continuum of their soul. When this happens, and when the Spirit of God inspires it, we may dedicate merit to a specific individual, or individuals, with the conscious intention that they receive the fullness of the merit.

A well-known story in Jewish Midrashim concerning this is drawn from Adam living only 930 years, instead of the 1000 that were allotted to him by God. According to this legend, Adam beheld the soul of King David in the Light Continuum, and saw how the Messiah would come through the line of King David, but also saw that the soul of King David had been allotted no life of its own. Seeing this, Adam gave 70 years of his life to the soul of King David; hence, the 70 years David lived came from Adam. This, of course, is a teaching on the dedication of merit, or life-power, to a specific individual, as well as the general dedication to all beings, or future generations.

In this we may consider the practice of fasting and prayer on behalf of specific individuals, and the giving of charity on behalf of specific individuals, and various theurgic actions we may take up on behalf of specific individuals. This is a very common practice among us, though often done in secret as Adonai Yeshua taught us, “Do not let the left hand know what the right hand is doing.”

Here we may share a teaching concerning the “left hand” and “right hand” and secrecy concerning many spiritual works. In the Kabbalah, the left often indicate Judgment and klippotic forces, while right indicates Mercy and divine forces; thus, through secrecy in spiritual works Judgment is diminished and the influence of klippotic forces are kept out of the movement. How might we understand this on a practical level? It is simple, very often if we were to share with someone about the spiritual work we are doing for them, beyond sharing that we are keeping them in our prayers, or if we were to speak of it to others not involved in the spiritual work, fear and insecurity, and doubt, or any number of negative thoughts could arise, that might hinder or obstruct the full reception of merit, or light-power; if, however, the spiritual work is kept secret, and not spoken, this cannot happen so readily. It is a matter of skillful means in wisdom.


First and foremost the prayer weapon we take up for receiving and giving merit is the holy cup. This is taught in the legends of the Holy Bride about how the Holy Grail came into being – the Cup of All-Blessing, or Eternal Life. As the story goes, the Magdalene took up the cup of the Last Supper and kept it in sacred trust, the male disciples not completely understanding what was about to transpire. The Holy Mother, the Magdalene, and other holy women, along with St. John, kept vigil with the Master at the crucifixion, though at a certain point St. John retreated to a cave on the Mount of Olives in grief, no longer able to bear the sorrow and suffering of seeing the Master put to death. The cup remains with the Magdalene, and in the culmination of the crucifixion, when the Roman centurion pierced the side of the Master’s body and blood and water flowed from it, she put the cup to his wound, catching some of the Holy Blood in it, and this was the creation, generation, of the Holy Grail. In this we understand that among the prayer weapons, the holy cup is used to collect and to share blessings and merit, and at times quite directly, in that we may offer it to someone so that they can drink of it in a ceremony.

There is also, however, the pentacle, which is called the “coin of redemption,” and that holds the remembrance of all actions of our continuum of prayer, contemplation, meditation and ceremony, and therefore stores something of the merit of our continuum. It can also be used for the transmission of merit, and at times we may put consecrated bread upon it, and transmit a blessing or merit in this way, allowing someone to eat bread from it during ceremony.

Very often, the cup and wand are taken up together in the invocation and transmission of blessings and merit; this is most common.

There is also another significant prayer weapon used in the transmission of blessing, empowerment or merit, the holy mantle, or prayer shawl, which may be set someone, or thrown over someone, to convey blessings, empowerments or merit.

At times, as we know, tzaddikim may also pass their holy staff to a person, communicating something of the spiritual power of their realization, or something of the ruach and da’at.

Virtually any of the prayer weapons can be used to transmit blessings, empowerments or merit, depending upon the need and the corresponding theurgic action inspired by the Holy Spirit, or as transpires in the dance of the Holy Shekinah in the power of the moment.

Here we may also recall that holy oil is often used to communicate blessings, empowerments or merit in the tradition.

This is what the Mother Spirit would have me share today concerning the dedication or transmission of spiritual merit.

May the merit generated by this contemplation be a blessing upon all beings, and may all beings be happy! Amen.

Yeshua Shalom!
Tau Malachi
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Re: Offering our Merit

#3 Postby Tau Malachi » Sat Aug 31, 2013 11:34 am

The Seal of Secrecy: Works of Invisible Spiritual Assistance

“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. So whenever you give alms, do not sound a trumpet before you, as hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.

“And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you”
(Matthew 6:1-6).

Above, in the sharing of teachings on the offering of merit I touched upon the teaching of Adonai Yeshua, “Do not let your left hand know what your right hand is doing.” I’m inclined to venture further into this, joining it with the larger passage in which it appears to draw out the deeper esoteric wisdom that is in it. As we can see, this teaching is given in context of giving charity in secret, but it becomes extended into prayer, or spiritual works for others, when he says, “Go into your room and shut the door and pray to your Father who is in secret.” Thus, quite directly, Adonai Yeshua speaks of the seal of secrecy on charity and prayer, or all spiritual works we take up for others.

Now, in truth we do not take up acts of loving-kindness or charity and prayer or spiritual works for the sake of any “reward” as this word in modern English and the modern mind would be interpreted, whether a reward of being esteemed by others or a reward from God; such would be shelo lishma, not for its own sake, but for an egoistic ulterior motive, and would remain in the ignorance, the unenlightened condition, as we encounter with much of the “piety” of worldly religion. In fact, Adonai Yeshua is speaking about the generation of merit through charity and prayer, and after prayer he carries it into fasting, and speaks of storing up merit in heaven, which is to say, merit offered to all living spirits and souls, the desire for the enlightenment of all, which corresponds with the true kingdom of heaven, Malkut of Atzilut. In other words, he is teaching us to give charity, pray and fast lishma, for its own sake, for the joy of service to the kingdom of heaven and glorification of God. If and when we enact charity, pray or fast seeking a reward, whether from people in this world, or God and the angels, or shelo lishma, not for its own sake, then whatever merit may have been generated we have used for ourselves, and it is expended. If and when, however, we enact charity, pray and fast not seeking any reward for ourselves, but lishma, for its own sake, for the sake of being of service to others and communion with God and the angels, then there is a greater generation of merit, and that merit is preserved, not only for ourselves, but for all our relations – it is “store up in heaven.” This is righteousness, tzedek, and is the way of the righteous, tzaddikim.

Thus, through the seal of secrecy there is lishma, for its own sake, and there is a greater generation of merit, light-power, and that merit or light-power is preserved.

There is something more involved in this, however, on a metaphysical level, which I alluded to in my previous post. Whenever there is a generation of merit, or light-power, there are klippotic forces, accusing angels, unclean and evil spirits, or angels of archons and demons, that seek to enter the movement to distort, hinder, corrupt and obstruct the flow of blessings, or that, in effect, seek to draw from or steal the merit or light-power. How klippotic forces seek to enter is through our minds and hearts, and through the minds and hearts of others involved, stirring the ego, playing upon self-grasping, desires and fears, and inspiring various forms of negativity, especially insecurity, fear and doubt.

It is not just insecurity, fear and doubt that forces of the klippot will seek to inspire or generate, however, but also such things as envy and jealousy concerning the knowledge and power, and spiritual gifts of others, or arrogance and pride concerning the knowledge and power, and spiritual gifts the Spirit of God has given to us. Truly, they will attempt to inspire all manner of negativity and error, sin, to prevent the flow of blessings from God and the angels, and so take, or steal, the light-power, the ruhaniyot and shefa, for themselves, causing souls in ignorance to “feed the Other Side.”

We may think of times we may have witnessed a powerful movement of the Holy Spirit through a brother or sister, or heard of such a movement, and in self-negativity become envious or jealous instead of being bolstered in our faith, and giving praise and thanks to God; or, likewise, times when we may have thought, or proclaimed, that we brought about a healing or wonder, thinking or saying “I did this,” rather than “God did this,” and giving praise and thanks to God, and glorifying God.

In the midst of an active, ongoing spiritual work the seal of secrecy is a great guardian against this, not letting the “left know” what’s being done and “shutting the door” so that it is not so easy for the forces of the klippot, shades and shadows, to enter and obstruct the flow of blessings from the Spirit of God and the angels.

As Saint Paul teaches, our “battle is not against blood and flesh, but against spiritual forces of wickedness,” the spirit of the Other Side; and those spiritual forces of darkness and admixture are very real in their own dimensions, and they acquire influence in this world and enter into this dimension through the minds and hearts of human beings, and the words and actions they inspire. We are wise to be on guard against their assaults, and to recognize their assaults as assaults when they occur, and to “put on the full armor of God” to "stand against the devil,” the spirit of the Other Side.

This teaching dovetails with a teachings from the Zohar concerning interpreting our dreams and sharing our dreams with others, for when we are speaking of secrecy surrounding fasting, prayer and charity, or spiritual works, it is not that we can never talk about our spiritual and mystical experience in the midst of these things, or that we will not bear witness to what the Spirit of God has done, the healings, wonders, and so forth; we can and we do, but we do so giving glory to God, and praise and thanks to God, bearing witness to what God has done through the Spirit and angels, and through us. As with our dreams, though, we wish to be conscious of who we speak of such things to, and when and where we speak of them, for just as with our dreams, and interpretations of dreams, we do not wish to speak in vain, nor speak of them to those who do not have faith, or who may be servants of the Other Side in opposition. We wish to share when the Spirit of God inspires it, and when there is good reason – a noble intention, not to glorify ourselves, but to glorify God, and to bless and uplift others, generating greater faith and love, and the knowledge that, indeed, the Living God is with us.

In the midst of an ongoing spiritual work or movement, though, we are very cautious whom we speak of it to; there needs to be a good reason to speak of it, an inspiration from the Spirit of God. As an example, if our spiritual work is for someone who is faithful, or a sister or brother in Anointed Community, at times we might speak of the spiritual works we are engaged in to bolster their faith and hope, and encourage them, and to let them know that they are loved. Likewise, as another example, we might speak of a continuum of prayer and spiritual work for someone to invite a sister or brother to take up that continuum with us, and to pray and engage the spiritual work with us. If and when we have good reason, and it might serve to uplift others and glorify God, then we may venture out of the seal of silence and secrecy; but when good and true we will find that a seal remains in place even though we disclose what the Spirit of God is inspiring and doing.

As we know, the Zohar teaches us to interpret all dreams in a positive fashion, even those that seem ill-omened, and to pay attention to sharing our dreams only with those who love us and will understand, or those who will support a positive interpretation and not be a naysayer. The same is true in the generation of merit for others and spiritual works for others, completely so; we wish to keep a completely positive view in faith and hope as we engage in fasting, charity and prayer for others, or various spiritual works for others, and speak of it only to those who will support our labor, or who will take it up with us in the Spirit of God.

Here, it needs to be shared that this also applies to giving and receiving teachings on the Mysteries and God, we need to beware of the assaults of klippotic forces when we are receiving teachings, and likewise, in speaking esoteric mysteries we need to be conscious and careful who we are speaking them to – at times, certain deep and esoteric Mysteries are not to be spoken, and at times we need to be on guard concerning the thoughts and intentions in our hearts and minds when listening and hearing Mysteries of the Gospel and Kabbalah. Remember, when teachings and revelations are being given there is a transmission of merit, light-power, or ruach and da’at, and this, too, may attract the assault of klippotic forces, souring sweet living waters and turning them bitter; hence, stealing light-power and corrupting, or preventing, the reception of blessings! God forbid!

At all times, in all spiritual works and movements, we need to keep vigil and be on guard against the assaults of klippotic forces, the spirit of the Other Side; for the subtle, psychic atmosphere and environment in this world is filled with all manner of shades and shadows, or influences of archonic and demonic forces – such is the ignorance, the darkness, that dominates this world and this present age.

It must be said, in conjunction with all of this, just as when we awaken from dark or apparently negative dreams, if and when we encounter an assault of klippotic forces, as indicated above, it is important that we engage in a conscious response, enacting self-purification, actively banishing or transforming the klippot, and engage a conscious return to God, restoring ourselves to the Sanctuary of Grace through devekut, cleaving, to the Messiah, Tzaddik and Anointed Community.

Sister and brothers, do not be deceived, and do not take assaults of shades and shadows personally, but recognize them for what they are and engage in a conscious response; and more than focusing upon the negativity, once responding, swiftly return to what is good and true, and focus upon the good and generate joy, rejoicing in the presence of God, and our victory in Christ.

If there is a need for forgiveness, remember that the moment it is invoked, it is done, if and when, in turn, we forgive others; if negative thoughts and emotions have ventured too far, too long, and yet more, if they have led to corresponding words and deeds, then let us invoke forgiveness, and know in the invocation we are forgiven. In other words, even if we have fallen into negativity, and erred, and have a clear responsibility, let us not be deceived into clinging to negativity and remaining in it; instead, let us take action, depart from it, returning to God – hence, repenting of the negativity that we have identified ourselves with and restoring our devekut, our cleaving to Christ and God with our heart and soul, mind and strength.

There is something that needs to be said about this. When we do encounter an assault by klippotic forces, and we self-identify with it, and fall into it, in effect becoming the negativity, if we humble ourselves before our God, this too may lead to the generation of great merit and the glorification of God. For, if and when we stumble and fall to temptation, if we humble ourselves before God, and we seek to return to God, in that very instant God will uplift and exalt us, restoring us to the Sanctuary of Grace. God is Great! God is Merciful! Praise God!

We may say the same of when the wrong motives enter into our spiritual works, and they are ill-conceived, or shelo lishma – not for their own sake; if we return to God with a broken heart, and open heart, those works will be uplifted and redeemed by the power of God, Christ and the Holy Spirit.

Remember, the wisdom of God is foolishness according to the wisdom of the world, and so it is that the most dynamic tzaddikim that appear in this world are not those that began in righteousness, assuming such is even possible in this world, but rather are those who we bound up in the ignorance, or sin, that the Spirit of God anointed, uplifted and redeemed – or enlightened. We may consider the disciples of the Master, who ran away and hide themselves in the hour of his need and distress, or we may consider St. Paul, who as Saul of Tarsus was a persecutor, and even an accomplice to murder, of followers of the Way; all of these souls, through the power of God, the Mercy and Compassion of God, became great tzaddikim or apostles! Praise God!

Having received our Anointing, the power of God, the Spirit of God, will work the Mystery of Salvation in us, enlightening and liberating our soul, and the souls of others with, in and through us. Hallelu Yah! Praise the Lord!

This is not a vicarious salvation, however, but we also need to co-labor with Christ and the angels as prayer warriors and co-redeemers, enacting our own self-offering before God and seeking to embody the Christ-Spirit to the fullest possible extent, loving one another as Christ has loved us, and actively laboring for the enlightenment and liberation of all (Kol). This, in fact, is the greatest blessing that we receive from God, that we are empowered as co-creators and co-redeemers, able to offer something new back to God, and able to facilitate the salvation, ascension, of other living spirits and souls; hence, that we are able to embody something of God and experience conscious unification with God, the True Light, all in a great and supreme mystery we call “Christ.”

Let us proclaim this Holy Gospel, aware of the Second Coming of Christ among us, and let us fast and pray, and give charity, generating all the merit we can for all our relations, and in the fruition of charity, let us offer up this merit, or rewards, giving it to all living spirits and souls, desiring and laboring for the enlightenment and liberation of all in the Primordial and Cosmic Christ – the Risen Christ!

In this we are living the Gospel, living in Christ.

Tears of immeasurable joy stream down my face when I contemplate this Good Grace of God that Christ Is! Hallelu Yah!

The Mother Spirit stirred my heart and soul, and so I was inclined to draw out this contemplation and teaching a bit further this morning.

May all be blessed and uplifted in Christ, the Anointing. Amen.

Yah-Yahweh Shalom!
Tau Malachi

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Expression of Merit

#4 Postby Elder Gideon » Sun Sep 01, 2013 10:10 am

Shabbat Shalom!

I'm delighting in this conversation of merit, wanting for some time to explore this, and have discovered empowering details in Yeshua's teaching of reward distinct from the Old Testament. In addition to everything above, I'm hearing, "Not letting the left hand know what the right is doing" as a teaching of not-doing, no-giver, no-reciver, but being a verb with neither subject nor object. I hope this will make sense by way of a little detour.

About a dozen different Hebrew words in the Old Testament for 'reward' with different shades of connotation and meaning; in all the New Testament only one is used, μισθός, misthos. Skimming the shifting views of reward in the Old Testament, the contrast with the singular use of this word in Yeshua and the Apostles is stunning: What in the Old Testament is generally a matter of cause and effect, of wages or recompense, is in the New Testament the reception of God's blessing, fullness, and love no individual can ever merit, calculate, or achieve.

The New Testament sense of reward is actually much more sophisticated than I ever imagined or misunderstood by my youth in evangelical fundamentalism. Rather than a futuristic attainment, reward is in the immediate awareness of the Sovereignty, of Malkut, one is serving. In other words, as Tau Malachi's taught for years of the consequence being in the action, so the reward is in Malkut spread out upon the earth all around us, manifest as us with eyes to see, living according to Malkut here now.

To show how radical Yeshua's teaching of reward really is, all one must consider are two parables, "Laborers in the Vineyard" (Matthew) and "Prodigal Child" (Luke), to see how radically Yeshua means to express and contrast all Jewish views of reward with His Coming:

‘For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. When he went out about nine o’clock, he saw others standing idle in the market-place; and he said to them, “You also go into the vineyard, and I will pay you whatever is right.” So they went. When he went out again about noon and about three o’clock, he did the same. And about five o’clock he went out and found others standing around; and he said to them, “Why are you standing here idle all day?” They said to him, “Because no one has hired us.” He said to them, “You also go into the vineyard.” When evening came, the owner of the vineyard said to his manager, “Call the laborers and give them their pay, beginning with the last and then going to the first.” When those hired about five o’clock came, each of them received the usual daily wage. Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, “These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.” But he replied to one of them, “Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?” So the last will be first, and the first will be last.’


When one compares this the Parable of the Prodigal Child from St. Luke, Yeshua's perspective of reward emerges which challenged his time as much as it still challenges our own. The very idea of 'earning' a reward is inverted to the reality of Malkut, of the Sovereignty. Because of the First Coming, all attainment is already accomplished, laid open, freely gifted. All one has to do is desire this, will this in themself as a present reality. All may enter freely to receive what the Perfect Master accomplished by his perfect submission to the Shekinah. This salvation is here now, within and all around: the Second Coming. So, why are we praying and meditating? Why do we offer the merit? Why are we generous? To express what Messiah accomplished. In so doing, we further through ourselves Malkut presently and palpably.

As the first of Thirteen Attributes of Mercy is El, God's self, and our goal is the spiritual path itself, so is the merit we generate God's self, received and extended.

This brings me back to "Not letting the left hand know what the right hand is doing." By left hand, I hear "I"; by right hand, I hear "charity". If 'I' am doing something for 'another', separately, I'm no longer in Messiah's Malkut directly, but calculating under the Law. What Light Transmission teaches me is that no such distinction of subject and object is necessary for righteous action, just acting. Given our conversation of "Not letting the left hand know what the right is doing," what happens with Yeshua's proposal of reward taught in these two parables from Matthew and Luke?

Gratefully,

Elder Gideon

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Re: Offering our Merit

#5 Postby Tau Malachi » Wed Sep 04, 2013 7:22 am

Grace and peace to you in Hayyah Yeshua!

This is a beautiful insight and teaching you have shared dear brother, and in fact is crucial that we understand it and take it to heart.

Yohanan, and Yeshua, both proclaim, “Repent, the kingdom of heaven has come near,” and as we know, the Messiah is inseparable from Malkut, or the true kingdom of heaven; thus, in the Gospel of St. John, Yeshua Messiah proclaims, “I am the Way, Truth and Life.”

In the Gospel of St. Thomas, Adonai Yeshua teaches his disciples, “The kingdom of heaven is within and all around you,” and likewise, that the “kingdom of spread out upon the earth for those who have eyes to see it.”

In other words, the kingdom of heaven of which Yeshua, Jesus, is speaking, is an immediate reality; it is not someday, somewhere, in the future, but rather it’s a present reality here and now, if we are willing to repent, or return to God and reintegrate ourselves with the Light Continuum, Yahweh. Basically speaking, if it is not here and now, then it’s nowhere; and if it is not recognized and realized in this life, then it will not be recognized and realized in the afterlife. In this, perhaps, we may understand that in Christ, ours is a Union of Grace, and our salvation, our enlightenment and liberation, is a present reality; giving charity, fasting and praying, and worshipping God in spirit and truth, or abiding in communion with Christ and God, and the angels, living according to our divine or enlightened nature (neshamah), we experience this salvation, this peace and joy, this enlightened being, here and now in this life, and therefore it will be our experience in the afterlife as well, all through Divine Grace – the Abundant Mercy of God.

Indeed, there is nothing we can do that equals this, or that brings about this attainment, it is gifted to us in the Christ-Spirit; receiving our anointing with the Christ-Spirit, we simple need to express this Holy Light and Love through our thoughts, words and actions, living this Truth and Light, and in this we experience the Messiah and Malkut, the kingdom of heaven.

This leads to a very different understanding of “storing up our treasure in heaven,” for understanding the immediacy of the kingdom of heaven, it implies a focus upon the direct experience of the Living Presence and Power of God, or Sovereignty of God, in all activities of life, whether sacred or mundane; when this is our focus, naturally there will be a great generation of merit, or light-power, and we will uplift others with us, drawing them into an experience of the kingdom of heaven, the Messiah, this Anointing.

It is really quite simple, when we live in harmony with the inner tzaddik and indwelling Messiah, so the tzaddik and Messiah are embodied in us, and the kingdom of heaven is made manifest on earth; in this way, we are as Adonai Yeshua taught, “The light of the world,” and “the salt of the earth,” and we, too, become the Way, drawing souls up in the Great Ascension with us.

This Divine Action is not about tomorrow; it’s about today, now always, in whatever we are doing, in whatever is happening, wherever we are – there is the kingdom of heaven, it is very near! It’s right here!

In moments of Light Transmission, or revelations of the Body of Glory and Body of Emanation, this becomes very clear; and we must know and understand that what we behold through the Christ-Spirit in those moments is a reality that’s ever-present, everywhere, all of the time – the Pleroma of Light is right here, right now, within and all around us! What Good News! Praise God!

If this is within any one of us, then this is within all of us
– this awareness is the very purpose of the Divine Incarnation, and the play of Light Transmission, or communication of the true Christ-Spirit.

Through the Divine Incarnation, and through the play of Light Transmission, quite literally, God gives Godself to us; something of the God’s Living Presence and Power becomes embodied in us, and so we live in the Kingdom of God, on earth and in heaven. When we receive this Living Presence and Power, however we need to enact an active and dynamic surrender, and let this Living Presence and Power take up our person and life, and move with, in and through us, and manifest as us; and to the extent that we are willing to this, so we experience the Kingdom of God, or Sovereignty of God.

Here we may say, anytime we enact what is good and true, following the inspiration of Christ and the Holy Spirit in us, in that very action we experience something of the kingdom of heaven in the action itself.

You are correct dear brother, in a complete and total surrender to Divine Grace, the Christ-Spirit, we are no longer the doer, but Christ and the Holy Spirit is the doer; in this way, there is no sin, there is no karma generated, there is repose in motion, and so there is peace and joy, beauty and holiness. It is not we who workout our salvation, or who brings about the enlightenment and liberation of our soul, but it is the Christ-Spirit that accomplishes this, though, indeed, as St. James teaches us, we need to co-labor and cooperate with the Christ-Spirit, choosing what is good and true, faith and love.

When we are open and sensitive, and transparent to the Holy Light, and we are no longer the doer, very truly everything that needs to be done is accomplished swiftly; when the Christ-Spirit, the Supernal Light, moves, it is like a lightening bolt, a powerful manifestation of El Shaddai, accomplishing everything needed in an instant! This is well reflected in the healings and wonders performed by Adonai Yeshua, through an intention, thought or just a few words, and by the holy apostles after him; the spiritual works brought about by the power of God in them were swift and sure, and astonishing to many who were witnesses to them.

Perhaps you may recognize, dear brother, that the Six Essentials are founded upon this understanding of “reward” that you have cited; thus, cleaving to the Messiah, Tzaddik and Community, engaging in secluded prayer-meditation, gifted worship and acts of loving-kindness or charity, so we have our reward in This World and in the World-To-Come, in this is the experience of the kingdom of heaven here and now.

If we look into the parable of the prodigal son, or the workers in the vineyard, we behold the truth of the Great Mercy of God, which is to say the universal salvation that is in Christ, and likewise we see the truth of the Light Continuum, and the Realm of Being – the eternal realm; there is no time in it, and no measurement or judgment such as we would conceive, but there is Abundant Mercy, Supernal Grace, and we understand that ultimately, in the Light Continuum, and in God, all are equal, and all are loved just the same, and all eventually, ultimately, will experience this salvation, this enlightenment and liberation.

At the same time, though, these two parables also hold very different teachings, and reveal very different mysteries. As an example, in the parable of the prodigal son, we know that a sinner who becomes a tzaddik is greater than a saint who becomes a tzaddik, and we know that there is a greater glorification of God, El, Elohim, in this, as for example we see with Rahab, or Saul of Tarsus, and likewise, in this parable there is also the teaching of a tzaddik who falls, but who repents and is uplifted and exalted, and who uplifts others with them. In the parable of the workers in the field, those hired in the morning, at noon, and the end of the day, so there is a teaching of one and the same self-realization, or enlightenment, one and the same “reward,” when, at any point in space-time there is this Supernal Realization, and likewise, there is the truth of something we experience in the Light Continuum, that from one time to another, it is the same, and has not changed; but yes, both parables suggest that our salvation is nothing we do, and that it is through Divine Grace that it is accomplished, and more so, that all are destined to this awakening in Christ, or Buddha, or Krishna, or whatever one wishes to call it.

In terms of the generation of merit, this is all about the generation of the Sacred Heart – the desire for the salvation of all, the enlightenment and liberation of all. Both of these parables speak to this, certainly so!

Aware of this, quite naturally, we will fast and pray, and enact charity on behalf of others, revealing and manifesting the kingdom of heaven on this earth by loving one another.

At no time do we pray and meditate for ourselves alone, but for the sake for the sake of the blessings that flow from the kingdom of heaven to all when we do; hence, for the sake of the realization of the Divine Sovereignty.

These were some “thoughts” I was inclined to share.

Our Father, Our Mother, may the Your Kingdom be manifest on earth as it is in heaven, and yet more, as it is in You, Atoh. Amen.

Yahweh Shalom!
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Merit as Capacity

#6 Postby Elder Gideon » Tue Sep 24, 2013 4:50 am

Shalom Tau Malachi!

The Six Essentials are founded upon this understanding of “reward” that you have cited; thus, cleaving to the Messiah, Tzaddik and Community, engaging in secluded prayer-meditation, gifted worship and acts of loving-kindness or charity, so we have our reward in This World and in the World-To-Come, in this is the experience of the kingdom of heaven here and now.

I'm very grateful for your response above, as it integrates so many key principles in our spiritual life and practice through this mystery of merit. As this contemplation has grown, I hear merit as capacity. If my act of kindness generates merit, it was for the capacity to see the opportunity to respond consciously. When, as Yeshua teaches in the Sermon on the Mount, I pray for, and love those, who persecute me, the resistance generates merit; the capacity to see beyond myself becoming my capacity. The merit I'm dedicating for all beings is the prayer for their greater capacity.

Other examples abound in scripture. How can Abram see and speak Melchizedek when the King of Sodom cannot? How was Lady Mirya able to see two angels in the empty tomb and even the Risen Savior, when no other disciples could not? If capacity begins to explain this, then capacity IS our very experience of the merit generated and offered!

When I consider to what I might have been extremely vulnerable in the past, causing a loss, even a surrender of light power, I see now that through the six essentials, my capacity has grown. I'm living with the merit I'm daily dedicating in my experience of capacity. In fact, that very capacity in the past which might have been weak is stronger because the light was chosen and followed through difficult times. Like weightlifting, strength grows only in strain and resistance; the merit of pushing through visibly builds a physical body. If this is so for our appearance, which is like grass in the field, how much more so through our subtle body of consciousness?

To ask: What more may be shared regarding merit as capacity, now and in the afterlife? How may we more deeply understand the relationship between merit and the state of the subtle body?

Gratefully,

Elder Gideon

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Re: Offering our Merit

#7 Postby Tau Malachi » Tue Sep 24, 2013 12:46 pm

Grace and peace to you in Hayyah Yeshua!

Your insight and your question are powerful dear brother, and they probe a deeper mystery; as we know and understand, in the Risen Christ we receive everything through Divine Grace, and yet, there are good works and there is a generation of merit needed, and all in a mystery the Holy Spirit, joined with our good works and the generation of merit, brings about the progression of our soul in the Gospel, or the evolution of our self-realization in Christ. We understand this from the teachings of St. Paul, who places great emphasis upon salvation through God’s Grace, and yet who teaches us to “always seek a better resurrection.” Likewise we learn this from St. James who teaches us that if we have faith, and therefore salvation through grace, nevertheless we will have good works and labor for the generation of merit, for in faith we will seek to do what is good and true, and there will be active love and compassion.

The offering of merit, in truth, is a great mystery, for in offering merit we generate greater merit and our merit is preserved; when we offer our merit, not only is greater merit generated, but the Holy Spirit and angels move with us, and bless us, and further merit is gifted to us through Divine Grace. In the offering of merit, merit upon merit upon merit is generated, and Divine Grace, the Holy Light and Spirit of God, can move in more powerful ways with, in and through us. Praise the Lord!

The very nature of merit is radiant energy-intelligence, or light-power, so that when we speak of the generation of merit, we are speaking of the generation of light-power, and therefore the generation of a body of light and sphere, or aura, of light around us. In this, perhaps, we may understand a deeper esoteric meaning of St. Paul’s teaching, “always seek a better resurrection”; hence, always seek a greater generation of light-power, or the body of light, the spiritual body of the resurrection. When the soul, or consciousness, departs the physical body and enters into the afterlife states, this subtle body becomes its vehicle, and corresponding with the state of this subtle body, or energetic being of the soul, will be the realities the soul experiences in the afterlife, whether heavens or hells, or any other in-between. Quite literally, seeking a better resurrection, or a better experience in the afterlife, corresponds with the generation of a greater light-power and body of light; this corresponds directly to the generation of “merit.”

You have had quite a stunning insight when you point to spiritual and mystical experiences in this life, dear brother, and one’s spiritual capacity to receive and give in this life. You see, while initial experiences of Light Transmission, and such, are manifestations of Divine Grace – gifts from the Spirit of God, deeper spiritual and mystical experiences, and the inner gradations of Light Transmission, require a generation of merit, or light-power and the body of light. The Gospel of St. Philip teaches this when it tells us that in order to perceive anything in the spiritual and supernal realms we must become like it, or resemble it. Indeed, on a certain level we are encountering a radiant display of our own energy, and to behold spiritual and supernal beings and realities we need to have the corresponding level of awareness, energy and vibration, or “light-power”; otherwise, we cannot look and see, or listen and hear, and know spiritual and supernal beings and realities – we do not have eyes to see or ears to hear.

The kingdom of heaven is within and all around us, and it is “spread out upon the earth,” but how many among us are able to actually see and hear, and know this reality of the kingdom of heaven and angels, and such, on earth in this life? Essentially, the subtle body of many does not have much light-power and their aura does not shine very brightly, they do not have the level of awareness, energy and vibration to perceive the kingdom of heaven, or Pleroma of Light.

In a moment of Light Transmission, however, what is being seen and heard? Truly, we are seeing and hearing the kingdom of heaven within and around us, spread out upon the earth – a grand Pleroma of Light, and we know that the kingdom of heaven has comes near, for we have glimpsed it, even if just for a few moments! Praise God!

There is a movement of Divine Grace in Light Transmission – the Mercy of God, and yet, in an active and dynamic surrender there is also a cooperation and co-labor with Divine Grace for the generation of greater light-power, and the greater generation of the body of light and aura of light; hence, the co-creation of the conditions necessary for the full Divine Action of Grace, or Supernal Mercy. If we are unwilling to cooperate and co-labor with the Spirit of God and the angels, then we cannot progress in the Gospel, or in an actual self-realization in Christ; if we cleave to darkness and will not cleave to the Holy Light and generate light-power, the Spirit of God and the angels cannot take up their Divine Action with us, for it would contradict the Divine Intention.

At the outset, until a soul is anointed with the Holy Light and Spirit of God, generally speaking, the subtle body is a dim glow, and the aura does not extend all that far from the person; when we receive our anointing, however, there is an ignition, as it were, of the serpent power and body of light, understanding that the reception of Holy Light from above, and the awakening and uplifting of the serpent power, brings about the generation of a body of light. Receiving our anointing, we must then enact a complete and total surrender to the Holy Light and Spirit of God, and co-labor with the Holy Light and Spirit for the generation of light-power and the body of light.

As we have shared elsewhere in the forums, this Holy Light is also Holy Love, and in this, perhaps, we may understand that the generation of merit or light-power corresponds with the generation of the Sacred Heart – spiritual love and compassion.

There is something that we may share regarding capacity and the generation of this body of light. The greater the generation of light-power and the body of light, the more immune to the assaults of dark and hostile forces an initiate will be, and the more they will abide perpetually in the good company of the Holy Shekinah, and the luminous assembly of tzaddikim and maggidim, or “saints and angels,” will surround them. If we have eyes to see, or have any sense of the presence of a holy tzaddik, we will know and understand that there is a great Light-presence and Light-power within and around them, and likewise, we will become aware of a great luminous assembly surrounding them, the spirits of tzaddikim and maggidim continually coming and going from the presence of the holy tzaddik.

This awareness of the Light-presence and Light-power within and around a holy tzaddik gives us some insight into a deeper esoteric meaning of the offering of merit, for the presence of a tzaddik is a manifestation of Holy Sanctuary for living spirits and souls, and the more we generate light-power and the body of light, so also we become a Holy Sanctuary for spirits and souls, blessing and empowering them with the Holy Light that shines within and around us. In other words, our very presence can be a giving of merit, just as the very presence of a star is the giving of its light and life.

As you might surmise, there are many gradations in the generation of the body of light, and therefore many gradations of the experience of resurrection and ascension. The full generation of the body of light, of course, corresponds with the Body of Glory. We may acquire insight into how this might come about by considering the practice of Union with Partzufim (Personifications of the Divine). At first in such a practice we envision the Holy Partzuf, or Tzaddik, dissolving into pure light and merging with us in the conclusion of the prayer-meditation, our own body becoming self-radiant, resembling theirs. When we can actually experience moments of unification, then we may practice the transference of consciousness, envisioning ourselves dissolving into pure light and merging with the Partzuf, or becoming the Partzuf; this corresponds with a shift of the center of our consciousness or soul into a body of light. These two developments correspond with two stages in the generation of light-power and the body of light, but there is another development that may occur through Divine Grace; having become the Holy Partzuf, or Tzaddik, as the Holy Partzuf we dissolve our body of light into its essence and nature, the Clear Light or Ain, “disappearing like a rainbow in the sky.” Abiding in union with the Clear Light, or Ain Nature, through Divine Grace we may experience the full influx of the Supernal Light and dawn of Supernal Consciousness, or the arising of the Great Vision of Melchizedek, and with this we may experience the spontaneous generation of the Body of Glory and Body of Emanation in the Risen Messiah; hence, the realization of the Threefold Body of Messiah, or Melchizedek.

This generation of the Body of Glory and Body of Emanation corresponds with the full generation of the Sacred Heart and the Great Gesture; hence, the holy and enlightened ones of the Order of Melchizedek appearing to us and acting as spiritual guides in the Way – the Path of the Great Ascension, or Great Liberation.

I pray this serves to deepen your inspired contemplation dear brother.

May all living spirits and souls be blessed this day with the Light and Love of our Lord and Savior, and may many acquire Knowledge of the Messiah this day! Amen.

Yahweh Shalom!
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Merit as Merit

#8 Postby Elder Gideon » Wed Sep 25, 2013 5:45 am

Shalom Tau Malachi:

The very nature of merit is radiant energy-intelligence, or light-power, so that when we speak of the generation of merit, we are speaking of the generation of light-power, and therefore the generation of a body of light and sphere, or aura, of light around us.

I'm delighting to hear these mysteries. They're grounding a principle I often take for granted or assume to understand. What's opening to me while reading of these dimensions of merit is a teaching not long ago of an equation of blessings, everflow, spiritual abundance with shefa. What organizes and distributes this shefa is the awareness, the radiant holy breath: ruhaniyot. We see at the outset of Creation, the Wind of God, Ruhaniyot, moving over the face of the deep, the shefa disorganized, inert. Creation is the structuring of blessings and sustenance, vessels within vessels by which shefa can flow, all by resonance, similitude with ruhaniyot.

Until now, I've not yet asked how shefa might relate with merit. When I consider what merit is 'doing' from teachings above, I'm hearing shefa differently, as though through a compassionate life and/or spiritual practice at any gradation, the merit generated is the shefa generated. How has our tradition woven these principles of shefa and merit?

Gratefully,

Elder Gideon

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Re: Offering our Merit

#9 Postby Tau Malachi » Wed Sep 25, 2013 11:26 am

Grace and peace to you in Yeshua Messiah, our Adonai!

Yes, indeed, the generation of merit corresponds with the invocation of the ruhaniyot and shefa of the Holy Sefirot. The ruhaniyot are the spiritual essences of the Sefirot, and are often called “winds” or “breaths” in teachings of the Holy Kabbalah, and the shefa corresponds with the spiritual power of the Sefirot, which is often translated as “influx” or “everflow.” The ruhaniyot corresponds with a hidden intelligence that organizes the shefa into various patterns or forms it assumes, and, at the same time, corresponds with the most subtle and sublime inner essences of the Sefirot, which are carried or conveyed by the shefa, rather like oxygen and nutriments are carried by blood through the body.

Basically speaking, shefa is the light-power of the Holy Sefirot, or Divine Attributes, and ruhaniyot are the inner essences, or intelligences, of that light-power; whenever there is a generation of corresponding light-power below through thought, speech and action by human beings, there is an influx of the corresponding light-power from above, from the Holy Sefirot, hence an outpouring of blessings from Ruach Elohim, the Spirit of God. This spiritual power, or light-power, of the Holy Sefirot, is received via the subtle body and soul, the greater the generation of light-power and body of light, and the greater the realization of the soul, the greater the flow, or influx, of the light-powers of the Sefirot, or Divine Attributes, through the soul and light body.

There are four basic levels of the manifestation of this light-power of the Sefirot, the Names of God (Atzilut), archangels (Beriyah), angels (Yetzirah) and celestial and elemental intelligences, or “spirits of righteousness” (Asiyah). As you might imagine, though, within these for principle gradations there are, in fact, countless gradations of influxes of the light-power of the Sefirot. The level of influx a soul can receive depends upon the extent to which the body of light is generated and the extent to which the soul is realized, the greater the generation and realization, the greater the level of shefa and ruhaniyot a soul is able to invoke and embody, and serve as a vehicle for in the world.

As we know, the Body of the Risen Messiah was, and is, composed of the shefa and ruhaniyot of the Holy Sefirot of Atzilut, which is to say the spiritual powers and intelligences of the Names of God; this corresponds with the realization of the inner aspects of neshamah, hayyah and yechidah, and with the generation of the Body of Glory through Divine Grace. This, of course, corresponds with Supernal Realization, and as we know there are many gradations of Supernal Realization, but when this self-realization is embodied, a holy tzaddik is able to invoke direct influxes of the Supernal Light corresponding with the grade of their realization and the movements of the Holy Spirit with, in and through them.

There are also manifestations of the ruhaniyot and shefa of the Sefirot as archangels, angels and luminous spirits; hence, a flow of measured blessings, or influxes of light-power in more restricted forms, all according to the capacity of souls to receive them, or according to the generation of the body of light and realization of the soul.

Whatever the level of ruhaniyot and shefa an initiate is able to invoke, receive and integrate, that radiant energy-intelligence will shine from within them into the world, and all who have the desire and capacity to receive this light-power will be blessed and empowered by it.

Essentially, shefa corresponds with all possible blessings and bounty, spiritual and material; as light-bearers, healers and peacemakers, ordained in sacred priesthood, initiates seek to invoke the greatest blessings and bounty for all – hence, the generation and offering of “merit.”

Here we may recall that although all initiates are not ordained as apostles, or called to serve as a holy tzaddik in community, all are ordained in sacred priesthood through the anointing they have received from the Spirit of God, and all are called to live as tzaddikim and take up the spiritual work of their apostle, or tzaddik. Thus, all are called and ordained to walk with Christ and the angels in this Blessing Way, laboring for the illumination and healing of spirits and souls, or the true salvation of spirits and souls in Christ.

Here it is given that we can share an open secret, a great mystery of the Supernal Mercy manifest in Hayyah Yeshua, our Adonai. If we cleave to the Risen Messiah, Tzaddik and Community in full faith and devotion, and we take up the Life Divine that is in the Messiah, the Anointing, so we abide in a Sanctuary of Grace, and through Divine Grace, a Light-presence and Light-power beyond our present realization can move with, in and through us; when we cleave in full faith and devotion, and we have the love of Christ in us, the Living Presence and Power of Anointed Community, or the Kingdom of Heaven, moves with us and through us. Thus, through Divine Grace, if and when there is a need, whether or not, as yet in this life, we have experienced Supernal Realization, influxes of the Supernal Light may transpire with, in and through us.

This, of course, relates to a secret mystery of the Body of Glory and Body of Emanation of the Risen Messiah and Anointed Tzaddikim. Through our experience of the Light Transmission with an Anointed Tzaddik, and our direct experience of the Risen Messiah, our subtle body is joined to the Body of Glory of the Anointed Tzaddik and Risen Messiah, and we become a manifestation of the Emanation Body of the Tzaddik and Messiah; when we cleave in faith and love, this union in the Body of Glory and Body of Emanation is sealed, and we become vehicles of this Light Transmission through Divine Grace.

This, of course, assumes a true cleaving in faith and love, but where there is passionate faith and devotion, so the Shekinah of the Risen Messiah will be in that place, with that follower of the Way.

Here we may say, with faith and love it is good to cultivate holy awe and wonder at the power of Elohim Hayyim, the Living God, with us, and give glory to God for all that the Spirit of God has done, and is doing, with hope for even greater revelations and wonders to come. In truth, we need not concern ourselves with the gradation to which the generation of the light body has been accomplished with us, nor the gradation of our spiritual realization in Christ; a true follower of the Way, or initiate, has no need to concern themselves with such things, nor to make grand claims of “spiritual attainment.” You see, we know and understand that as we are in ourselves, we are all sinners, and imperfect, but as we are in Christ and God, the True Light, we are perfect and complete, and are made righteous; it is Christ and the Holy Spirit in us that brings about the generation of the body of light and the soul’s realization, and whatever spiritual attainment might be manifest it is through the Supernal Mercy, the Supernal Grace, of the Risen Christ. Hallelu Yah! Praise the Lord!

We have nothing to concern ourselves with, and nothing to boast about, but our boast is in the Light-presence (Christ) and Light-power (Holy Spirit), and our concern is for the glorification of God, and the return of souls to God; if we cleave to the Risen Christ, and set our minds and hearts on those things that are in Christ and God (Divine Attributes, Sefirot), the Divine Grace that is in Christ will take up her full Divine Action with, in and through us – God’s Power will work wonders with us! Hallelu El! Praise God!

You see, when we open to the Holy Light and Spirit of God, and we invite and welcome this Shekinah of the Messiah in faith and devotion, through God’s Power anything can happen; a Thunderbolt Enlightenment is even possible, a radical Divine Illumination that is astonishing. With God, anything is possible – believe this and never doubt the Power of the Living Christ and Living God!

Understanding this, having faith in this, so we engage in an active and dynamic surrender to Christ and God, and actively co-labor with the Christ-Spirit for the generation of merit and progress in the Gospel, and the nature of this spiritual labor is loving one another, and all our relations, in Christ, this Living Word of God, this Holy Light and Spirit of God. Taking up the Divine Life in this way, so Divine Grace, Abundant Mercy, comes into full effect. Hallelu Elohim Hayyim! Praise the Living God!

Adonai Yeshua gave a beautiful heart-essence teaching to Our Lady Mirya, if anyone wishes to consider it: “Seek to know nothing, and seek to understand nothing; do not seek to be somebody, but remember and abide as the Divine I Am, this is the Way.”

In this teaching we may read “nothing” as the Wisdom of Ain, and we may read “remember and abide as the Divine I Am” as perfect devekut, cleaving, in full faith and love; this is the Way.

This seems enough for today.

Eheieh Shalom!
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Re: Offering our Merit

#10 Postby Tau Malachi » Sat Sep 28, 2013 8:13 am

Grace and peace to you in Hayyah Yeshua!

Yeshua said to them, “When you make two into one, and when you make the inner like the outer, and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that male will not be male nor female be female, when you makes eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, and image in place of an image, then you will enter the kingdom of heaven” (Thomas, 22).

There is a teaching the Mother Spirit would have me give concerning this verse from the Gospel of St. Thomas, one that extends our contemplation of the generation of the body of light and the reception of influxes of the light-power of the Holy Sefirot. First, as we know, the two that need to become one are who we are in ourselves and who we are in Christ and God, or the Light Continuum, and with this we may contemplate this entire saying as a teaching concerning the generation of the body of light, through which souls appear in the kingdom of heaven. There is, however, a deeper esoteric understanding of this verse within our Christian Kabbalah, one that draws out the generation of the body of light on more subtle and sublime levels, and yet that speaks of this process in a very practical way.

In the Holy Kabbalah Adam Ha-Rishon (First Human Being) is male and female in one body of light, and this saying suggests the formation of a body of light in this supernal image of the Human One; likewise, the depiction given in this saying also corresponds to the reality of angels, and as we know Adonai Yeshua taught that in heaven we will resemble the angels of God. In fact, the body of light has such a resemblance to the angels in heaven that often, when a tzaddik, or “saint,” visits someone in a body of light it is said that their “angel” appeared.

Concerning the World of the Sefirot, or Atzilut, however, there is something even more profound, for according to the Holy Kabbalah Yahweh and Adam Kadmon is like a soul to the Sefirot of Atzilut, and they are like a body to Yahweh and Adam Kadmon. Thus, when we hear of the “Anatomy of God,” or the “Body of Adam Kadmon,” or such things as brain, head, face, eyes, nose, ears, mouth, torso, arms, hands, legs, member, feet, and so on in reference to God, or seeing, hearing, speaking, and so on in reference to God, all of these terms corresponds with Divine Attributes, Sefirot, and their knowledge and powers, and manifestations. These terms, of course, are not literal, but rather are symbolic, and indicate deep mysteries of the Holy One, or Ain Sof, just as the terms Father, Mother, Son and Daughter are not literal, but indicate various aspect of Ain Sof. Aside from the great Mysteries of God alluded to by these anthropomorphic terms, understanding that the Human One is created in the image and likeness of Yahweh Elohim, these terms indicate that we are able to merge the various parts of our body and soul with those of the “Anatomy of God,” or the “Body of Adam Kadmon,” and thus manifest something of the intelligence and power of the corresponding Divine Attribute.

Thus, something of the “eyes” of God may be joined with our eyes, something of the “hand” of God may be joined with our hand, something of the “foot” of God may be joined with our foot, in the body of light, as well as in the physical body through unification with the Divine Attribute in the subtle body of light. On an esoteric level, this saying from Thomas is speaking directly of this mystery of “Body of God,” if you will, being joined to our body of light, and perhaps as you might intuit, the generation of the Body of Glory and Body of Emanation corresponds with the full unification of the body of light with the Holy Sefirot, or Divine Attributes; hence, the Mystical Body of the Risen Messiah being composed of the ruhaniyot and shefa of the Sefirot of Atzilut.

If we pray and meditate, and we contemplate what these various terms mean, and seek the revelation of their spiritual and metaphysical meaning from the Spirit of God, so we will understand the spiritual truths they represent, and then, enacting those truths in our mind, heart and life, so we will joined the corresponding parts of our body of light with those of the “Body of God,” or Body of Christ.

As an example, if we are aware of the kingdom of heaven on earth, and are aware that we are walking in it, or if we follow in the way the Spirit of God leads us to walk, or we abide in the awareness of the Living Presence of God with us, and we walk with God, or we walk in beauty and holiness aware of the Indweller, something of the “feet” of the Lord will be in our feet. Feet also corresponds with Divine Providence, the awareness that God will provide, and that all comes from God, and likewise, the understanding of Christ and God as the source and sustenance of our life; thus when we are well founded in Christ and God in this awareness, and walk in life with this awareness, something of the “feet” of the Lord will be in our feet.

This corresponds with another dimension of the generation of the body of light, one quite integral to a discussion of the generation of merit and offering of merit, for we co-labor with the Holy Spirit to generate the merit, or light-power, and the body of light through enacting the Word of God, and through living according to the Truth and Light revealed to us in Messiah Yeshua and the Magdalene. It is in this way that we bring down the Holy Light from above and sublimate and uplift the serpent power with the help of the Christ-Spirit. When we do this light-power and a body of light are generated, and we resemble the Supernal Human Being (or Messiah) and the angels of God, and these various aspects of the “Anatomy of God” are joined to our subtle body, more or less, according to our capacity and desire for nearness and unification.

There is another teaching concerning the generation of merit that we can share here, understanding our resemblance to angels of heaven in the body of light. On one level, merit corresponds with friendship with God and the angels, the angels of God recognizing a soul as their sibling, or as a godly person. When such a soul prays, quite naturally the angels listen and are swift to respond, for a relationship and bond has been formed; hence, there is a “generation of merit.” This corresponds with one who has the “ear of heaven” and one who is “seen in heaven.”

The generation of the body of light is, of course, connected with this, for it is through the generation of the body of light that a soul is able to “enter the kingdom of heaven,” or appears in the kingdom of heaven.

Concerning the body of light and the appearance of souls in heaven we must remember, the body and the world in which is appears are inseparable from one another; thus, the body of light is inseparable from the heaven in which it appears. In this, perhaps, you may understand that in the generation of light-power and the body of light we are actualizing and realizing the kingdom of heaven, in this life and in the afterlife, serving co-creators and co-redeemers. Likewise, in this we may gain insight into how the Messiah is inseparable from the kingdom of heaven and how with the appearance of the Messiah in this world it is said “the kingdom of heaven has come near.” Indeed, for such is the light body, or “light vestures,” of the One Anointed with the Supernal Light of God. Praise God!

God has come down and appeared as the Son of the Human One, and the kingdom of heaven has been manifest upon the earth! Hallelu Yah! Praise the Lord! May many have eyes to see and ears to hear this day, and so receive their salvation from Yahweh! Amen.

Yah Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Anna
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Re: Offering our Merit

#11 Postby Anna » Sat Sep 28, 2013 11:37 am

Blessings of Grace and Peace to all!

Something stirring from last Shabbat's discourse is coming up here. Yeshua said that he did what he saw the Father doing. Abba, Father, is the transcendent aspect of the Divine. Is there something of letting go of personal or immanent aspect that we are seeing when "feet" and other "anatomical parts" become Divine, or embody something of the Divine? Are we letting go of personal and just "being" while still walking in body as though a person but actually as one walking without self-consciousness? This is a little hard to express but in realizing that the idea of a separate self is "silly" or non-sensical, this is sounding like walking as self and no-self, being and non-being at the same time, and totally fine with the seeming contradiction. Is this letting go of the notion of personal key to realizing transcendence in the embodiment? Does this allow the possibility that I think you pointed to above for God to simply be God with, in and through us?

May we walk as God has made it natural for us to walk, as who we truly are in God!
Anna

Tau Malachi
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Re: Offering our Merit

#12 Postby Tau Malachi » Sat Sep 28, 2013 12:04 pm

Greetings and blessings in the Holy Light of the Messiah!

This is a very beautiful, and powerful, insight dear sister – a joyful and liberating insight when taken to heart. Just this past Thursday evening, during our Zohar discourse, this very subject of self and no self, being and non-being, arose very strongly, attempting to speak of our coming into being as tzaddik, and one who is anointed.

There is, in truth, no problem with self-identifications when the innate emptiness of self is recognized and realized, the Wisdom of Ain; Ani-Ain, the Self that is No-Self, the Tzaddik that is No-Tzaddik.

It is in this state of just being who and what we truly are that Christ and the Holy Spirit takes up our person and life, and merges with us, as it were, to move with, in and through us. It is, however, very difficult in mental terminology to express this state of being, or this truth of the Self and No-Self, but in it there is peace and joy, and the experience of Gnostic Being, the Divine I Shall Be.

The Wisdom of Ain, or Ani-Ain, is everything – this is the wisdom of the holy and enlightened ones, the wisdom that liberates! Hallelu Yah! Praise the Lord!

Wonderful insight sister; that last line, that question, speaks this mystery very well. Thank you for sharing it here!

Shalom
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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