Union with Partzuf & the Five Aspects of the Soul (Nun Hai)

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Tau Malachi
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Union with Partzuf & the Five Aspects of the Soul (Nun Hai)

#1 Postby Tau Malachi » Mon Mar 03, 2014 11:49 am

Union with Partzuf & the Five Aspects of the Soul

When understood the practice of union with partzufim (personifications of the divine) and the transference of consciousness correspond with the realization of the five aspects of the soul, nefesh (vital soul), ruach (intelligence), neshamah (divine nature), hayyah (life force) and yechidah (unique essence).

Consider this. The entirety of these aspects of the soul is called Nun Hai, “Fish of Life,” and we are called in the Messiah to be “fishers of souls,” or to serve as midwives in the realization of Nun Hai, the fullness of souls, the salvation of souls, through the knowledge of the Messiah and El Elyon, the Supreme.

Nun is spelled Nun-Vau-Nun, and these letters correspond with nefesh, ruach and neshamah, the aspects of the soul that are p’nimi, internalized or embodied in our incarnation. Hai is spelt Het-Yod, and these letters correspond with hayyah and yechidah, the aspects of our soul that are makifin, encircling or transcendent, which remain in the Upper World and are inseparable from the Holy One (Yahweh Elohim).

The practice of union with Partzuf, envisioning Partzufim in glory body or light body, conversing or communing with them, and then envisioning their dissolution and merger with us, with our mind, heart and body, this corresponds with a practice for the realization of “Nun,” nefesh elokit, ruach and neshamah. When we are oriented to the Holy Partzuf, and therefore the Holy One of Being, and we live according to our faith and love, this is the generation, or realization, of nefesh elokit, a godly soul. As we continue in the generation of faith and devotion, and our communion with the Holy Partzuf deepens, and we acquire direct spiritual insight, inspiration and illumination – the spiritual guidance of the Holy Partzuf, this corresponds with the realization of ruach, our divine intelligence. When our faith and devotion, or devekut (cleaving), becomes perfect, and we begin to experience an actual merging of the soul, or mind, heart and body, with the Holy Partzuf, this is the realization of neshamah, our divine or enlightened nature.

As our union with the Holy Partzuf evolves and deepens, quite naturally we experience greater influxes of the Holy Light and Spirit of the Messiah, and an actual communion with the spirits of tzaddikim and maggidim, or “saints and angels,” comes into being, and we receive inspiration and guidance from the Spirit of the Messiah, and teachings and revelations from the tzaddikim and maggidim, and so we acquire Habad of the Torah and Gospel corresponding with the Torah and Gospel of the head (expanded states of mental consciousness). Joined with this, naturally there is a growing awareness of the glory and power of the Holy One in creation, the Living Presence of the Infinite One with us; hence the “kingdom of heaven spread out upon the earth.”

If and when our practice of union with Partzuf stabilizes, and more and more we experience the Holy Partzuf blessing us and merging with us, then our practice of union with Partzuf can evolve into the transference of consciousness. Thus, instead of the Holy Partzuf dissolving and merging with us, we dissolve and merge with the Holy Partzuf, becoming the Holy Partzuf in the body of glory, and this transference of consciousness from the physical body into a body of glory or light corresponds with the realization of “Hai,” hayyah and yechidah. When an adept initiate is able to transfer their consciousness into the body of glory, composed of spiritual light or supernal light – the generation of the body of light beyond that of the astral, this corresponds with Aliyat Neshamah, the mystical ascension of the soul into the heavens, first the lower heavens, and then the upper heavens, and to the Throne of Glory and Supernal Abode. This corresponds with one meaning of Elijah taken up in a whirlwind, or the fiery chariot (merkavah). Thus, as well as the spirits of tzaddikim and maggidim visiting the adept, great tzaddikim who acquire the actual capacity for the transference of consciousness become able to ascend into the heavens, or Upper World, to seek out holy tzaddikim, and the heavenly and supernal angels, to inquire about secret mysteries and the Holy One.

This corresponds with the realization of hayyah, but as we know there can be a further development of the transference of consciousness, the Clear Light Union in which the soul merges with Or Ain Sof, the Light of the Infinite, and the Great Vision of Melchizedek arises. This is the experience of conscious unification with the Infinite One, or direct communion with El Elyon, the fruition of which is the realization of Eheieh, I Am. This is the realization of yechidah, the inmost aspects of the soul indwelt by God and Godhead, inseparable from the Infinite One, Yahweh Elohim.

The merging of the Holy Partzuf with mind, heart and body, and the visitations of tzaddikim and maggidim brings the Habad of the Torah and Gospel of the head – the Lesser Mysteries, but the merging with the Holy Partzuf through the transference of consciousness brings the Habad of the Torah and Gospel of the heart – knowledge of the Greater and Supreme Mysteries, or the knowledge of the Living Word of God, and Supernal Realization.

Here we may say, the greater the ascent of the soul, the greater the embodiment of the soul; or the greater the development of consciousness beyond the body, the greater the influx of consciousness into the body. Such is the journey of the soul on the Path of Return, or the Path of the Great Ascension.

Now it must be said that the realization of the five aspects of the soul does not happen through the practice of union with Partzuf alone, but rather there needs to be a cultivation of passionate faith and devotion, and the practice of the Six Essentials – cleaving to the Messiah, Tzaddik and Community, joined with secluded prayer, gifted worship and acts of loving-kindness, or charity.

Elsewhere I’ve written of the Six Essentials in a very simple way, based upon the Name Emmanuel, “God is with us.” It is this. Remember that God is with you wherever you are, in whatever is happening, all of the time – this corresponds with cleaving to the Messiah, Tzaddik and Community; joined with this, cultivate an ongoing internal dialogue with God as though with your best friend, and bless the Name of God, and give praise and thanks to God – this corresponds with secluded prayer and gifted worship. If we remember and cleave to God at all times, and we love God in this way, then we will love all of God’s creatures, and acts of loving-kindness or charity will naturally follow.

When cultivate faith and devotion in this way, it is this that gives life to the practice of union with Partzuf, and having passionate faith and devotion, with God’s help, if God wills it, our soul will awaken in the Spirit of the Messiah, and the various aspects of our soul will be realized, all as ordained by God.

When we hear teachings like this about a way of mystical prayer and meditation, and the realization of various aspects of the soul, and the various spiritual and mystical experiences that arise with them, at no time should we think, or believe, that such things are removed from us, God forbid, but in faith we ought to trust, and believe, that with God’s help, if God wills it, anything and everything is possible, and we ought to pray with zeal that God blesses us and uplifts us, and gifts us with Habad, the wisdom, understanding and knowledge of the Torah and Gospel, and Kabbalah, and pray that the Spirit of God brings our realization in the Messiah, the Anointing, to its full fruition.

I will tell you this. Dare to cultivate awe and love for the Holy One, and passionate yearning for nearness to the Holy One and unification with the Holy One, and with your whole being, your heart and soul, your mind and body – your very flesh, desire to be set on fire with the Spirit of God. If you do, God will answer your prayer, and with God’s help you will be gathered in, for truly, it is God’s will that all return to God, all in due season, all as God ordains.

Understand, aside from the realization of these aspects of the soul, through Divine Grace, if God wills it, we can glimpse and taste these various aspects of the soul during movements of the Spirit of God in prayer and meditation, in gifted worship, and in moments of Light Transmission. These aspects of the soul correspond with who and what we are in God, our true being, and quite naturally when we repent, when we return to God, and we open to the Holy Light and Spirit from above, the spiritual power of these aspects of our soul will come into us, and will shine from within us.

Remember, in the Messiah ours is a Union of Grace, and if we abide in our faith, and live according to our faith, whether in this life, at the time of our death, or in the afterlife, with God’s help we will be uplifted in the Great Ascension and experience unification – reintegration with God, the True Light (Yahweh Elohim, Shaddai). Believe this!

Always, though, let us say, “With God’s help,” and “If God wills it,” or “As God wills it,” letting go of vital demand and lust for results, but instead taking up the Life Divine for its own sake, and for the love of God, and the love of all God’s creatures – all living spirits and souls. As we do this, though, let us abide in the faith and knowledge, “God will provide,” all in due season.

In closing I will share with you that, although we share many different practices of union with Partzuf, remember the simple essence of union with Partzuf. It is this. Envision the Holy Partzuf of your heart’s desire appearing in the space before you radiant with glory – in body of glory, and commune with that Holy One, and see that Holy One smiling upon you and blessing you, and then envision that Holy One merging with you, and abide in oneness (at-one). If visualization is difficult, then feel the Living Presence of the Holy Partzuf with you, and do the same, and feel that Living Presence of the Holy Partzuf merge with you, and abide in oneness just the same. This is the essence of union with Partzuf, and it is simple and is accessible to one and all alike – we can teach this to little children and they will understand. Praise God!

This is what the Mother set into my heart on Shabbat, so I wished to share it with you today.

May we abide in union with the Lord of Shabbat, and realize the Eternal Shabbat, the truth of the Pleroma of Light – the Supernal Abode. Amen.


Messiah Shalom!
Tau Malachi
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Breath of Life for a Living Being

#2 Postby Elder Gideon » Tue Mar 04, 2014 9:04 pm

Shalom Tau Malachi:

Then the YHVH Elohim formed [Human One] from the dust of the ground, and breathed into the nostrils the breath of life; and the [Human One] became a living being (Bereshit 2:7).

Many thanks and praise, Tau, for this essence you've shared of Nun Hai. You've described Union with Partzuf in such a grounded and accessible way! I just can't hear this enough!

I never saw this mystery earlier, but I'm quite astonished by these teachings of soul and the creation of the Human One (Adam) narrated in Genesis 2. What in English is the breath of life and a living being doesn't translate directly at all from Hebrew. For breath of life, one reads neshmot hayim; for living being, one reads nefesh hayyah. For Kabbalah, this content is immense, particularly in discussing the creation of the Human One, Adam, as a kind of grand Partzuf.

Neshmot denotes the level of soul called neshamah. It's feminine ending -ot is plural, as is the word life plural with it. In other words, in this breath of life breathed by YHVH Elohim is a plurality of neshamot. Then it switches. The living being the Human One became is a nefesh, which denotes the vitality and aliveness within and around a physical body (guf). It is a singular nefesh, modified by the same singular meaning for life, hayyah.

What IS this mystery of a multiplicity of Divine natures breathed out by YHVH Elohim, making the Human One to live with a singular vital soul? This is so lovely to me and I would be most grateful for any guidance of how it unfolds anything you've already said of Union with Partzuf by way of our soul.

Gratefully,

Elder Gideon

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Re: Union with Partzuf & the Five Aspects of the Soul (Nun H

#3 Postby Tau Malachi » Fri Mar 07, 2014 11:28 am

Grace and peace to you in Hayyah Yeshua!

First there is a secret mystery that can be spoken. As we know, there are Partzufim above and Partzufim below. The Partzufim above are the interiors of the Sefirot of Atzilut, infinities within infinities, and they reach into Adam Kadmon, and all are contained in Adam Kadmon and emanate from Adam Kadmon. The Partzufim below are contained by the Partzufim above, and emanate from them, souls of holy and enlightened ones embodying something of the Partzufim above, all embodying something of the I Am, the Infinite One. The practice of union with Partzuf, of course, corresponds with unification with the Partzufim below, but in that all of the Partzufim are contained by Adam Kadmon, and Yahweh Elohim, and emanate from Adam Kadmon, and Yahweh Elohim, so through the Holy Partzufim below, as through the Holy Sefirot, we are able to cleave and reach into Adam Kadmon and Yahweh. This corresponds with the realization of yechidah, our unique essence or divine spark, the I Am within us, but all in a mystery it must be understood that this reaching is “not reaching,” and there is touching and not touching.

What does this mean, “reaching and not reaching, touching and not touching?” Yeshua Messiah teaches us this, for he says, “You who have seen me have seen the Father [Abba],” and yet he makes a distinction between the Son and the Father, the Messiah and Yahweh Elohim, Shaddai. As we know, the Shekinah of Yahweh Elohim rests upon him, and Ruach Elohim, Ruach Yahweh, is fully embodied in him, and therefore, all in a great and supreme mystery, something of El Elyon is incarnate in him, the Messiah, and yet Yahweh Elohim, El Elyon, remains ever beyond. Thus there is the Son, the Messiah, and the Father, Yahweh Elohim, Shaddai.

Yechidah, the spark in us, is drawn from Adam Kadmon, and hayyah is drawn from the Sefirot of Atzilut, neshamah corresponds with Beriyah, the spiritual universe and world of archangels, ruach corresponds with Yetzirah, the astral universe and world of angels, and nefesh corresponds with Asiyah, the material universe and the world of spirits. This is the formation of the soul that is within us, and our soul spans these Olamot, and as each aspect of the soul is realized and its influx embodied, so we are able to reach into the corresponding Olam, touching and not touching as explained.

Listen and hear, and understand! Adam Ha-Rishon, the Supernal Human Being, is the image and likeness of Yahweh Elohim, and this image and likeness corresponds with the primordial pattern called Adam Kadmon. Thus, the creation of Adam Ha-Rishon is founded upon Adam Kadmon, and emanates from Adam Kadmon, and the soul within Adam Ha-Rishon is the emanation of the breath of the Holy One, the Spirit of Yahweh Elohim. When it is written that the breath of the Holy One becomes neshamot hayyim in Adam Ha-Rishon, a plurality of neshamah and hayyah, so we understand that the soul of Adam Ha-Rishon corresponds with the Soul of all Humanity – all neshamot and hayyim, soul and lives. In other words, in the inner aspects of our soul we are Adam Ha-Rishon and Adam Ha-Rishon is us, and in the inmost aspects of our soul we are Adam Kadmon and Adam Kadmon is us. Creation, in a manner of speaking, is like Adam Kadmon asleep and dreaming, and in the process of awakening, and is the process of Adam Ha-Rishon becoming realized and embodied. Understanding this, we are Adam Kadmon awakening and are Adam Ha-Rishon becoming realized and embodied. This is transpiring through the great collective of humanity, but the collective is composed of individuals, and therefore it is through individuals that this awakening and realization happens – nefesh hayyah.

There is this mystery in humanity: All are one, and yet there are countless many. This is also true of the Infinite One, Yahweh Elohim, for though One, the Infinite manifests through countless emanations, but all in a supreme mystery they are the One and Only One. The human being, humanity, the image and likeness of Yahweh Elohim, and the soul within the human being, humanity, is the Spirit of Yahweh Elohim. Contemplate this well, and understand!

There is divinity within everything, God is in everything and everything is in God – this is what souls experience and know when they awaken and are realized!

There are many seekers in modern times that go about espousing this truth as a truism, something heard and believed but not experienced, or if glimpsed or tasted, unrealized; but truly, this must be experienced and known, realized and embodied, for only then is the soul enlightened and liberated. It is in this that we understand that belief alone does not bring salvation, but rather knowledge brings salvation – knowledge of the truth sets us free!

We need to experience God in everything and everything in God, and we need to realize and embody this God Consciousness, God Awareness. Thus, tasting or glimpsing it, we must work to bring about the realization and embodiment of God Consciousness – Christ Consciousness; recognition must become realization, living this Holy Awareness. This is salvation, or enlightenment and liberation! This, and this alone!

This, of course, is accomplished with God’s help, not through our own efforts alone. We must receive the Holy Light and Spirit from above, be reborn from above, and the Spirit of God, the Spirit of Christ, must uplift our soul in a mystical ascension, Aliyat Neshamah. This transpires through God’s help, through Divine Grace, but we must return to God and cleave to God, and we must engage an active and dynamic surrender, cooperating, co-laboring, with the Spirit of God for the ascension and expansion of consciousness, the mystical ascension of the soul. Thus, it is written, “Yahweh Elohim took the human being and put the human being in the garden of Eden to till it and keep it” (Gen 2:15). Understand, this is a garden of souls, and the fruition and maturation of souls comes through work, tilling and keeping – remembering and keeping (awakening and embodying).

First we labor for the realization of nefesh, nefesh elokit – a godly soul, returning to God and cleaving to God in faith, and then the Spirit of God gives us ruach and da’at, our intelligence the knowledge that comes with it, and we cleave to God with awareness and knowledge – the vision of experience. This opens the way for the Spirit of God to give our neshamah to us, for the knowledge of God brings the love of God, and love inspires perfect cleaving, perfect attachment to God; hence, the wisdom that comes with neshamah. Through neshamah we receive hayyah, our light, our life, from the Spirit of God, and so our soul can run and return at will, all as God wills it, and through this comes the realization of eternal life, the World-To-Come, and with the realization of eternal life comes the gift of conscious unification, touching and not touching Adam Kadmon and Yahweh, the Infinite One.

This happens with the help of God, and it is God who gives this to us, but to receive what God intends to give to us, we must pray and meditate, and worship God in spirit and truth, and cleave to God, and God alone. It is in this that God gives Godself to us, God Consciousness – true Christ Consciousness.

We must understand, however, that this transpires all as God wills it, and we must understand that God gives and God takes away. There is a play of running and returning, ascending and descending, in this dance with the Living Presence of God as we come into being, and so there is a flow and ebb in consciousness and influxes, expansions of consciousness and constrictions of consciousness, and a movement through various gradations of consciousness, vital, mental and supernal, but we must learn throughout to cleave to God and rest in God, while the Spirit of God is accomplishing her work – the awakening of our soul and uplifting of our soul in return to God.

Although we must do our work, our own efforts will not bring us into God Consciousness, for it is, in fact, a gift from God that is given by the Spirit of God. In this you may understand that as we work, we must let go of being the doer, and cleave to God, and let the Spirit of God, the Spirit of Christ, be the doer, working with, in and through us.

Remember, it is God who breathes a living soul, an awakened soul, into Adam – the Human One, and so it is with us; God gifts our soul to us, along with the Christ-Spirit.

I will share this, however. God wills our awakening, God intends our salvation – it is preordained, predestined, from the very beginning, neshamot hayyim, nefesh hayyah, in Adam Ha-Rishon. Thus, if we will do our work, and we will return to God and cleave to God, and we will take up mystical prayer, such as union with Partzuf, and practice remembering God is always with us, the Sprit of God will uplift us into states of expanded consciousness, and ultimately God Consciousness, God Awareness.

The effectiveness and power of such practices as union with Partzuf and remembering that God is with us is that God wills our awakening and realization, and therefore, with God’s help, taking up such practices we awaken and experience the realization of our soul.

Here we may speak an open secret. The practices of mystical prayer and meditation taught in the tradition are, themselves, gifts from God, revealed and given by the Spirit of God. The spiritual power of the corresponding experience and realization is in them, and therefore they are blessings and empowerments for realization – vehicles through which realization transpires.

There is, no doubt, more that can be said of neshamot hayyim and nefesh hayyah, but this seems enough for one time.

May the Spirit of God uplift all souls in the Great Ascension. Amen.

Shalom Aleichem – Peace be upon you!
Tau Malachi

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Re: Union with Partzuf & the Five Aspects of the Soul (Nun H

#4 Postby Elder Sarah » Sun Mar 09, 2014 4:54 pm

Shabbat Shalom!

Abiding in much praise and thanksgiving for what has been shared here. Praise to the Holy One who shares and reveals mysteries!

For some time now, while working with the practice of Union with Partzuf, I have pondered the shift in the practice between a dissolution of Partzuf and the merging into oneself verses Transference of Consciousness, the dissolution of oneself and merging into Partzuf. The teachings speak much of this shift, though, I have not yet heard it put this way. I am understanding by what has been written, that the dissolution of Parzuf and the merging into oneself corresponds with Nefesh, Ruach, and Neshamah. The dissolution of self and the merging into Parzuf then corresponds with Hayyah and Yechidah.

From what was written in regards to Elder Gideon’s beautiful question about multiplicity and oneness, and the comment on reaching and not reaching, I am hearing and seeing a new angle of contemplation surrounding the evolution of this practice. I am hearing the shift to transference of consciousness in the practice, the coming into Hayyah and Yechidah has much to do with the realization of the many in the One, that, in a way the transference is a transference into the many while still maintaining the arising as a unique individual. I can see now why it is important to stabilize the initial practice of dissolving into Parzuf and how this was joined with the works corresponding to the realization of Nefesh, Ruach and Neshamah. As was said, these works correspond with faith, love, Divine illumination, inspiration and devotion, the merging of mind, heart and body. A question arises in this, can we say each of these as works pertains to the stabilization of a unique manifestation of the One, the individual, and through this stabilization a further ability is granted by God, a merger with the many, which then becomes a merger with the One. Until there is this stabilization, it appears somewhat impossible to maintain the presence of awareness necessary for a conscious unification? Also, can we say this hints as reaching and not reaching within the Soul, that each fulfill each other?

In studying these teachings, it is noticed the actual pattern of movements through the Soul exists within the exact pattern of the practice of Union with Partzuf. In a way, may we say the practice encompasses and rehearses this entire movement through the soul? It appears, in the practice, we begin with building our faith, or love for Parzuf, we worship and adore, this corresponding with Nefesh Elokit. From there the Light of Parzuf comes into us, touching and illuminating, bringing the light of Divine inspiration, this corresponding with Ruach. Then, corresponding with Neshamah, there is an actual dissolution, a merging with Parzuf. From here, we appear as Partzuf, blessing and extending light to all beings, corresponding with Hayyah. Finally, Partzuf dissolves into a Clear Light Union, corresponding with Yechidah. Is this a correct observation? If so, I am stunned both by the simplicity and complexity contained in the movement the practice encompasses! Praise Yahwah Elohim!

May Partzuf be recognized and realized upon the face of this great earth!

Elder Sarah

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Re: Union with Partzuf & the Five Aspects of the Soul (Nun H

#5 Postby Tau Malachi » Mon Mar 10, 2014 12:46 pm

Grace and peace to you in Hayyah Yeshua, the Eternal Messiah!

Let’s consider this, and let’s dance this invocation of a movement of the Spirit of God, the Holy One. Amen.

The Holy Partzuf dissolves into us, merging with us, and this corresponds with our nefesh, ruach and neshamah becoming realized and embodied; thus, this corresponds with being an authentic individual, or being who and what God will us to be as we are on ourselves, in this incarnation.

When something of this is actualized and realized – stabilized, then there is the transference of consciousness, and we dissolve and we merge with the Holy Partzuf, becoming the Holy Partzuf in body of light. This corresponds with the influx of our hayyah becoming realized and embodied; thus, this corresponds with being the unique individual we are in full, or being who and what we are in God, joined with who and what God wills us to be in ourselves, in this incarnation.

These are the two stages, if you will, of our coming into being as an authentic, or unique individual – a “solitary” as taught in Thomas, and it is this that makes our conscious union with the universal and the Infinite One possible, for until our individuality is actualized and realized, we cannot enter into conscious unification, but rather, in unification we fall unconsciousness.

When our individuality is realized, and this capacity for the transference of consciousness arises – this development of consciousness beyond the body, naturally there is an influx of higher, or expanded consciousness into the body, and conscious unification with the universal (all creation) and the Infinite One becomes possible – we may recognize and realize our oneness with Yahweh Elohim, Shaddai. This corresponds with our dissolution as the Holy Partzuf into the Clear Light Essence, or Clear Light Nature – bornless being, and it is in this that we experience the full Supernal Influx, Supernal Realization, and experience conscious union with the universal and the Infinite One.

In this Clear Light Union, or merging with the universal and the Infinite, on one hand it is as though our soul, our consciousness, is a drop of saltwater poured back into the great ocean; but in full unification, on the other hand, and at the same “time,” it is like the great ocean pours through the drop of saltwater. In other words, in this unification, this Supernal Realization, neither the individual or universal ceases to be, but rather, the individual and universal are actualized and realized; they are “awakened,” they are fulfilled. This is the perfection and completion of creation, the fulfillment of Ratzon Elyon in the Messiah, the divine or enlightened human being.

Look and see! There is One and there is countless Many, this is the truth of the Holy Name of Yahweh Elohim, One and Many in Sacred Unity, and the human being, humanity, is the image and likeness of Yahweh Elohim, and therefore as souls of human beings awaken, and are realized and embodied, and they are unified with Ruach Yahweh, Ruach Elohim, the One and Many in Sacred Unity is realized.

There is the One, the Only One, and yet, in something like a “quantum emanation,” that One manifests and appears countless Many – and all are the One, the One remains the Only One; hence, “Adonai Achad” in the Shema.

The realization of this innate unity, oneness, corresponds with the realization of yechidah; this is the realization of Eheieh, I Am.

There is, though, touching and not touching, reaching and not reaching, for naturally there is the Infinite One within, and the Infinite One ever beyond; hence, the Holy Names corresponding with Keter, the Supernal Crown, Eheieh (I Am) and El Elyon (the Supreme).

The nature of this realization, or enlightenment, is Being Ever-Becoming; an endless evolution, if you will, into the Infinite One, “touching and not touching.” This is the truth of the Name of God, Eheieh Asher Eheieh, “I Shall Be Who I Shall Be.”

Although we may hint at, and point at, this Pure Radiant Awareness and Habad, supernal and primordial, this Habad of Atzilut and Adam Kadmon cannot be spoken in this world, but rather, it is the reality and knowledge of souls in the World-To-Come.

The foundation of this realization, though, is in the individual, it is in being and becoming who and what God wills us to be as we are in ourselves, in this incarnation, and in recognizing who (Mi) and what (Mah) we are in God, and embodying that truth and light of our unique essence, our divine spark.

In this, perhaps, we may consider an esoteric understanding of a teaching of Messiah Yeshua in the Sermon on the Mount:

“Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it” (Matthew 7:13-14).

Listen and hear, and understand! The narrow gate, this corresponds with your unique individuality, which must be actualized and realized for your soul to enter into conscious unification with the universal and the Infinite One – the realization of bornless being, eternal life. When Adonai Yeshua speaks about the “solitary individual” in Thomas, he is speaking about this “narrow gate,” a road that in this world is, indeed, “hard,” and that “few find.”

This gives a new definition of the second saying of Thomas, “Seek until you find…!”

Many remain in bondage to the ignorance, the illusion of separation, and the play of self-grasping and self-will, and desire and fear in the ignorance, and they do not know who they are, or what Reality Is or who God Is, and so they cling to name and form, and personal history – the mortal coil, as though this alone is who they are; and because of this they do not know the holy soul that is in them, and the inseparability of their soul from the Spirit of God, Ruach Elohim, Ruach Yahweh. In this they are not able to be who and what God wills them to be in themselves, and never realize and embody who and what they are in God – they are bound up in aimless wandering, the delusion of lack, sin and death, the gilgulim. Through union with Partzuf, however, we may shift our self-identification and cleave to the Holy Partzuf – fully evolved and enlightened being, or the truth of the inner aspects of our soul as we are in the Infinite and Eternal.

Listen and hear the wisdom of union with Partzufim! There is not one Partzuf, or a single personification of the Divine, but rather there are many Partzufim – a plurality of personifications. Thus, for the practice of union with Partzuf we seek out the Holy Partzuf we resonate with and have a heart connection with, and that may resemble and express something of our unique individuality or divine spark, and this becomes our Heart Partzuf, or Heart Tzaddik – this may be a single one, or several, depending upon our soul root, and our mission in this life. This becomes our focus of union with Partzuf, and with this focus so we may generate passionate faith and devotion, and passionate cleaving, or self-identification, with the Holy Partzuf, merging our mind, our thoughts, with the Mind of Partzuf, and our heart, our speech, with the Heart of Partzuf, and our body, our actions and life, with the Body of Partzuf; hence, uniting with Partzuf.

You see, there is a plethora of Holy Partzufim to serve as “gates” for many and diverse individuals. It’s not that we take up the practice of union with all of them, but rather only with the one, or the few, that we have a strong affinity and connection with; hence, those that stir our heart and soul, and that make our soul “leap within us,” just as Yohanan leapt within the womb of Elizabeth when the pregnant Virgin Mother visited her.

It may be that from the very outset we may recognize our Holy Partzuf, or Heart Tzaddik, or it may be that our Root Tzaddik is given a revelation of our Holy Partzuf early on and is inspired by the Holy Spirit to share that revelation with us. Often, though, with many aspirants this is not the case, but rather they will discover their Holy Partzuf only after some time, through experience, as their faith and love matures, and they progress in the Gospel – then their Root Tzaddik or the Holy Spirit will reveal it to them.

This latter is often the case, for at the outset we do not have self-knowledge, and do not recognize and accept ourselves as the unique individual God has woven us to be, and often, we have strange and false ideas about who we are, and we may tend to look and listen from our ego, rather than see and heart from our heart and soul. Thus, at the outset, we may choose Partzufim that have little or nothing to do with our heart and inner being, or with our true being as we are in God, but then, this is quite natural, and is all part of the process, the journey of returning to God, the discovery and revelation of who we really are, first to ourselves, and then to the world.

I can share that very often when aspirants meet their tzaddik in this world and are received as a companion, who they might cite as their “Holy Partzuf” or “Heart Tzaddik” is not the one their tzaddik sees with them in the heavens, or in the Light Continuum, but nevertheless, if that Partzuf bolsters their faith, inspires them to pray and meditate, then, in truth, that is a good place for them to begin. As they sojourn the path, and progress in the Gospel – maturing in faith and love, when it is time, with God’s help, they will discover their true Gate of Light, or Partzuf, and when they do they will know it, they will know it is God’s will, all as is ordained in the Supreme, El Elyon.

There is something of an open secret that we may share, one that has been hinted at throughout this discussion. If we understand the meaning of “Partzufim below,” then we will understand that this corresponds with holy and enlightened ones who have walked in this world – realized souls who were, or are, true living tzaddikim; hence, souls that have embodied Divine or Enlightened Being, and who labor for the realization or enlightenment of other souls. Thus, the fruition of union with Partzuf is not becoming this or that Partzuf, as though becoming a different individual, but rather it is coming into being as a Holy Partzuf or Holy Tzaddik – the unique and individual emanation of divinity or enlightenment that one’s soul is in the Light Continuum, or in the Infinite and Eternal.

Any incarnation in which the soul is unified with the Holy Light and Spirit of the Infinite, and the soul is actualized, realized and embodied, the Nun of that incarnation, the neshamah-ruach-nefesh, form a Holy Partzuf, Hai, influx of hayyah and yechidah being embodied or incarnate in it. Understanding this, when a holy and enlightened soul continues to incarnate, and continues to unfold and reveal their realization through many incarnations, so they generate many Partzufim. In this you may acquire insight into how an individual holy and enlightened soul is one and many, the image and likeness of Yahweh Elohim; hence, one Partzuf and many Partzufim. Contemplate this well, and understand!

Look and see! In the fruition of union with Partzuf, the transference of consciousness, as the Partzuf the soul dissolves and merges with the Clear Light Foundation – the universal and the Infinite (or Adam Ha-Rishon/Adam Kadmon and Yahweh), and in this unification there is a full Supernal Influx, the arising of the Great Vision, and the generation of the Threefold Body. Thus, the holy and enlightened soul arises as a Holy Partzuf and Partzufim, and a new Holy Partzuf shines within that Jeweled Being, Diamond Being, the enlightened soul is; the Partzuf corresponding with that incarnation and movement, that mission of the holy one.

There is something more about the incarnations of these holy and enlightened ones of the Order of Melchizedek that we may share. These holy and enlightened ones, or great tzaddikim, do not come alone, but always there is a matrix of souls of lofty gradations that come with them – souls that are guardians to them and companions to them, and this corresponds with something of the Emanation Body, and in secret, in concealment, this is also the appearance of the Holy Partzuf and Partzufim, one and many, the image and likeness of Yahweh Elohim.

Any greater spiritual movement or mission in this world requires a matrix of souls in order for it to be accomplished; it’s never a single soul alone, but many that brings another movement of Light Transmission.

One and Many, this is how Ruach Elohim emanates and moves in this world, and in the Entirety (Perud); and in any matrix of souls sent by God, so each individual has a unique role to play, a unique work and mission in the weave of the matrix, the Anointed Community.

To look and see this is to behold a vision of Great Beauty, Great Light – it is so awesome and wonderful to behold, though, it might make you faint!

And to think, all of this is in the simple practice of union with Partzuf! At the outset, who would have imagined it?

This is what it is given in the Holy Spirit for us to reveal today. Praise God!

Blessed are you, El Elyon, weaver of heaven and earth, source of all emanation, creation, formation and making; blessed are you, Yahweh Elohim, who indwells all, and who is the All-In-All (Kol), and yet who is ever beyond all. Amen.

Shalom Aleichem, and may Adonai bless you and keep you this day!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Sarah
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Re: Union with Partzuf & the Five Aspects of the Soul (Nun H

#6 Postby Elder Sarah » Sun Mar 30, 2014 5:34 pm

Shabbat Shalom!

Abiding this day in the awe and wonder of the Holy One of Being and giving thanks and praise for a place of sanctuary.

Thank you Tau Malachi for your response on this topic. I have been sitting with what was written for some days now and am finding I am stunned by the implications. Mostly I am taken by this statement:

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These are the two stages, if you will, of our coming into being as an authentic, or unique individual – a “solitary” as taught in Thomas, and it is this that makes our conscious union with the universal and the Infinite One possible, for until our individuality is actualized and realized, we cannot enter into conscious unification, but rather, in unification we fall unconsciousness.


This says in simplicity that the ability to remain awake in union is the ability to remain a unique individual. This has set me pondering what we may say of the unique individual, the "solitary" as you have mentioned. I hear this as an action both above and below. That, we must enact the desire of our soul which abides above, and that enactment must transpire in the material. Combining this enactment with what it means to abide in conscious union with God speaks much of alignment and parts of the soul. I am hearing "solitary" as a union of Nefesh with Neshamah and somehow through this union there is wakefulness and ones true will in enacted. Without this union, the unconscious arising is in division. Can we say in this union, and this enactment of true will, the self that becomes divided through an unconscious union comes into One Being. Also, this must me hinted at in the story of Adam and Eve and the Garden of Eden. Almost as if the descent from the Garden is the separation of the One Adam into many, and the coming into being of the many is the union of the One Adam. Is this what is meant in the teachings of Adam Kadmon being asleep an dreaming, verses wakefulness of Adam?

I know these are teachings we have discussed at length, I am at this time, though, hearing this much different and would love anything more that may be added to this contemplation.

May the One Adam arise in union this day!

Many thanks,
Elder Sarah

Tau Malachi
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Re: Union with Partzuf & the Five Aspects of the Soul (Nun H

#7 Postby Tau Malachi » Thu Apr 03, 2014 10:42 am

Greetings and blessings in the Holy Light of the Messiah!

There is Supernal Adam, Atzilut, and within and behind there is Adam Kadmon, and Supernal Adam is contained within Adam Kadmon. They are, indeed, inseparable from one another in essence and nature, and yet, one is supernal and the other primordial, one is specifically “Humanity,” self-aware and intelligent life, in this great cosmic cycle, while the other is “Humanity” in countless great cosmic cycles, or universes. The Supernals of Atzilut, of course, reach into the primordial, Adam Kadmon, but Supernal Adam corresponds with the Six and Malkut, which is the supernal reality of this cosmic cycle or universe.

All souls have their root in Adam Kadmon, the yechidot of souls are drawn from various “parts” of Adam Kadmon, the “crown,” “brain,” “eyes,” “ears,” “nose,” “heart,” “torso,” “shoulders,” “thighs,” “feet,” and so on, and all souls emanate from Supernal Adam, their hayyot being drawn from the corresponding Sefirot of Atzilut. This, in turn, determines the neshamot of souls and the formation of their supernal zelemot, their heavenly images. Through countless incarnations of souls in mineral, vegetable and animal forms there is little, if any, expression of these inner aspects of the soul, and likewise, in initial incarnations in human form there is little, if any, expression of neshamah and those aspects within neshamah. For the most part, through countless incarnations, the ruachot and nefeshim of souls are the emanation of their karmic continuum and there is very little influence and involvement of the inner aspects of the soul. However, when souls begin to incarnate in humanity, or self-aware and intelligent life forms, and they develop and evolve, and begin to realize their unique individuality corresponding with the inner aspects of the soul, and they begin to seek God or Enlightenment in their incarnations, then the greater influence and involvement of neshamah, and those aspects within her, begin to be present in the incarnations of the soul; hence, the karmic continuum of the soul shifts as merit or positive karma is generated and the soul begins to fully individuate and awaken.

Quite literally, all of creation, all creatures, all souls, all living beings, are within Supernal Adam; all creation, all creatures, come to their culmination in Adam – Humanity. Souls, living beings, sojourn through countless incarnations in mineral, vegetable, animal and human forms, and through various realms within humanity, as well as various realms within metaphysical dimensions, heavens and hells, and inner earths or worlds, and archonic realms, until becoming established in humanity, becoming a true human being – a spiritual human being, and returning to God, or realizing enlightenment and liberation; hence, becoming more than human, Divine or Enlightened Being, supernal and primordial.

The truth is, the fall, the descent of souls, the involvement of living beings in incarnations, the gilgulim, is essential and necessary for their individuation and realization; the awakening of souls, and their return to God, or Enlightenment, can happen in no other way, for arising from primordial ignorance, unconscious unity, there must be a play of separation (Perud) for individuation, which makes conscious unification, a return to God or Enlightened Being possible. Until there is full individuation and the realization of souls, again and again when they are unified with the universal and their source – the Holy One, they are overwhelmed and fall unconscious. Thus, again and again they arise from the ignorance, unconscious unity, and continue in the illusion of separation until full individuation and realization – their full awakening or enlightenment.

Here it is given that I may speak an open secret that is known to the masters of the tradition. As we know, when souls approach a Light-bearer and a lineage of Light Transmission, some are able and willing to receive the Holy Light and Spirit, and some are not able and willing; some are taken up in “divine rapture,” and others are not. Those who are able, and willing, to receive the Light Transmission, even in the outermost grades, have the influence of their holy neshamah in their incarnation, while those who are unable, or unwilling, as yet do not have the influence of neshamah in their incarnation. Thus, in the Holy Kabbalah we are taught that souls of the Community of Israel – spiritual humanity, are drawn from the Sefirot, but that those of other “nations” are drawn from the Other Side, klippot; hence, ruachot and nefeshim emanating more or less from neshamah and those aspects within her, versus those largely emanating from the karmic continuum of the soul, with little, if any, influence of the inner aspects of the soul.

The ability of souls to receive the Light Transmission, or the communication of the Holy Spirit – the Fiery Intelligence, corresponds with neshamah, their heavenly and supernal soul, for that Holy Light and Spirit is the nature of our neshamah, and hayyah and yechidah within her; this inner nature, this divine or enlightened nature, is the Messiah, the Anointed and the Anointing.

In this you may understand the relative truth of other terms used in various teachings, such as sons and daughters of God, versus sons and daughters of the demiurge, or sons and daughters of Light, versus sons and daughters of darkness. The truth is, in the inner aspects of the soul all are sons and daughters of God, or the True Light, but many are, as yet, deeply bound up in the ignorance and illusion of separation, and bound up in a karmic continuum of strong and obsessive self-cherishing, desire and fear, and as such, as yet, are far from returning to God or Enlightenment. This corresponds with the teaching, the truth, that in God we are all equal, but as we are in ourselves we are not equal; hence, souls are on a grand journey of evolution and realization, and from one to another they are in different points and cycles of their development and evolution, or awakening.

When souls in an incarnation are able to receive the Light Transmission they are set upon the Path of Return; with the reception of the outer grades they are set upon the long path of ten thousand lives, and with the reception of the inner grades they are set upon the medium path of one thousand lives, but if and when the inmost grades of Light Transmission are received, they are set upon the swift path of three to seven lives. This later corresponds with the anointing of the Supernal Light and Spirit, and the play of hayyah and yechidah entering into the incarnations of the soul.

The reception of Light Transmission, of course, is our empowerment for the practice of Union with Partzuf, as well as other fundamental practices of the tradition, for through it we acquire experiential knowledge of the realization these practices express and facilitate from the Spirit of God, the Spirit of Truth, and therefore are able to take them up not only in faith, but in knowledge, and with understanding.

Faith and devotion, these are essential qualities of a soul stirring from its long slumber, and wisdom, understanding and knowledge, joined with love and compassion, these, along with other Divine Attributes, are qualities of a soul individuating and becoming a true human being – a spiritual human being. As souls awaken and are realized, more and more they are unique and individual embodiments of the Divine Attributes, of the Messiah and Shekinah; hence, emanations of the Living Presence of the Infinite One, Yahweh Elohim.

When neshamah of neshamah is realized and embodied, there is the recognition and realization of all neshamot within one’s neshamah and one’s neshamah within all neshamot; hence, the complete interdependence and interconnection of souls in the universal and in the Holy One. When this happens, in effect, the neshamah of Supernal Adam merges with our neshamah, and the ruach of Adam with our ruach, and the nefesh of Adam with our nefesh, and we may reach into the hayyah of Adam, or Atzilut, “gazing” from one end of the heavens, or creation, to the other, from the Depths of the Beginning to the Depths of End, and into all directions of endless space, and beyond, into the Primordial One. Thus, awakening, a soul may experience various gradations of Supernal or Messianic Consciousness – God Consciousness, and may experience Primordial Enlightenment.

As souls enter into Supernal Consciousness, this is the awakening of Supernal Adam, Adam Ha-Rishon, and as they enter into Primordial Enlightenment (Messiah-Melchizedek), this is the awakening of Adam Kadmon. On one hand, we may speak of the relative reality of Supernal Adam and Adam Kadmon asleep and dreaming, and awakening, but on the other hand, the very nature of this “awakening” is the realization, or “remembering,” of Supernal Adam and Adam Kadmon never having been asleep, therefore never dreaming or awakening; hence, the realization of the One-Who-Never-Sleeps, Supernal and Primordial Being, Bornless Enlightenment.

This is a great and supreme mystery that we can hint at, or point at, but that we cannot speak, or explain; each soul must awaken and enter into this experience of God Consciousness or Enlightenment themselves, and then they will acquire this wisdom, understanding and knowledge, Habad of Atzilut, Habad of Adam Kadmon.

You, yourself my sister, have glimpsed something of this in moments of Light Transmission, so you know these words are true, you know this realization is possible, and that we are destined to it, and perhaps can glean deeper, hidden meaning in these words. They are necessarily shadows of the Truth, concealing the Truth (Amet); but so it is with all speaking of the supernal and primordial reality within and beyond creation – always it is a limited mental interpretation of a supernal and primordial experience and realization.

You know in your own experience of the rite of sending souls where Union with Partzuf and the Transference of Consciousness leads; the conscious experience, more or less, of realms, worlds and universes of inner, metaphysical dimensions, and the heavens below and above, as well as the “Palace of the Messiah” and beyond. As you know, though, the struggle is to maintain the Presence of Awareness throughout all transitions in consciousness, and to abide as a unique individual in unification with the universal and the Infinite One, touching and not touching, reaching and not reaching. Thus, as we speak about the realization of our unique individuality, we are speaking about the generation of the Presence of Awareness; this corresponding with the awakening of the soul and the ability of the soul to experience conscious unification, oneness.

Consider this. Remembering our transcendence, uplifting our mind, consciousness or soul to those things that are above, and remembering that God is always with us, what is all of this in essence? It is all the generation of the Presence of Awareness, the actualization and realization of the Fiery Intelligence in us; hence, the realization of Spacious Radiant Awareness without beginning, without end – Bornless Being, supernal and primordial.

This is the divine or enlightened nature within all souls, the very essence and nature of all; but it must be recognized and realized, and embodied – there is this play of awakening and remembering our innate unity with all and with the Infinite One.

Here, in closing, we may recall what is said concerning Melchizedek, or one who embodies this Supernal Realization:

“Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God [Messiah], he remains a priest forever”
(Hebrews 7:3).

If anyone has eyes to see, and ears to hear, and understands the truth of this verse, just as Adonai Yeshua says of those who understand the secret interpretation of the teachings in the Gospel of St. Thomas, though they die, departing the body, they will not experience death; through the transition, the transference, there will be the Presence of Awareness, and passing into unification with the Light Continuum, the Infinite and Eternal, there will be the Presence of Awareness – conscious transition, conscious unification, the full realization of oneness.

This is what it is given that I can share today. Praise God!

May God bless you, and may God keep you, and may God gather you in! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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