Rosh Kodesh, New Moon: "Head of Holiness"

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Tau Malachi
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Rosh Kodesh, New Moon: "Head of Holiness"

#1 Postby Tau Malachi » Tue Dec 22, 2015 2:16 pm

Rosh Kodesh, the New Moon: Head of Holiness

The moon is the celestial correspondence of Yesod, which is called the “sign of the covenant” and “Holy Tzaddik,” the righteous one who remembers and keeps covenant with the Holy One. Understanding this, in the Christian Kabbalah there is a mystical continuum of prayer associated with the cycles of the moon and in this continuum of prayer the new moon is a point of special focus for prayer and invocation.

In Judaic Tradition the new moon festival is called Rosh Kodesh, “Head of Holiness,” for it is a time of teshuvah, repentance, returning to God; according to the masters of the tradition throughout creation, on earth and in heaven, and even in the hells, there is an impulse stirring living spirits and souls to seek God and return to God with every new moon. Joined with this the new moon is a time of renewal on subtle energetic levels, and it is a time of initiation and new beginnings, and integral to this it is a time of purification, the release of the old, the past, to embrace the new, the present and future, all in the Holy One of Being.

Thus on the new moon anointed tzaddikim run and return through the Holy Sefirot, ascending and descending, uplifting spirits and souls in return to the Most High (Elyon), bringing all into dissolution, or reintegration with the Light Continuum, and then invoking blessings and the renewal of spirits and souls in the Holy One, praying for the enlightenment of all, the pure emanation of all according to Ratzon Elyon.

As we know the moon corresponds with the astral universe and world, and when these prayers and invocations are taken up there is an invocation of the spiritual powers of the Sefirot and angels into the astral dimension of the world; hence, influences of heaven to balance the matrix of spiritual forces within and behind what transpires during that cycle of the moon. The Name of Shaddai corresponds with the new moon, and shifting the balance of the matrix of spiritual forces in this way the power of Shaddai, the Almighty, is made manifest - wonders of salvation may transpire, or radical transformations and evolutions of consciousness. Praise God!

This holy action corresponds with remembering and keeping covenant with the Holy One, just as does daily prayer, the celebration of holy feasts and Shabbat, and the blessing of the Holy Tzaddik is upon those who take up this righteous action, for they are taking up the spiritual labor of the Tzaddikim.

The focus of this mystical continuum of prayer is on the new moon, but there are also prayers offered on the full moon, for there is a great need for laborers in the harvest of souls, and therefore on the full moon we pray for the incarnation of souls of higher grades, tzaddikim and maggidim, or “saints and angels,” and we pray for the full realization and embodiment of the Messiah and Holy Spirit in us so that we might be of the greatest possible benefit to others and serve to uplift many spirits and souls in return to God, bringing salvation, bringing peace.

The Name of El Shaddai corresponds with the full moon - fullness of forgiveness and mercy, abundant blessings; the prayers of the new and full moon joined together establish souls in life abundant, uplifting to eternal life, the World-That-Is-Coming.

As perhaps you might inuit, the foundation of this continuum of prayer is the rededication and consecration of our person and life to the service of heaven and the Holy One, an active uplifting of our soul, our life, heart and mind to heaven, cleaving to the Messiah and Holy One in faith and knowledge. Such is the very essence of Rosh Kodesh, the “Head of Holiness,” the time of rededicating ourselves to the Life Divine, or to walking in beauty and holiness.

May we remember our origin in the Holy One so that we might return and reunite! Amen.


Shaddai Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
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Empty Moon

#2 Postby Elder Gideon » Fri Dec 25, 2015 12:47 pm

Full Moon Christmas Shalom, Tau Malachi:

Your drawing more detail for us of a lunar continuum speaks volumes to me. I'm most grateful for the Divine names you've shared for new and full moon, as well as new kavvanot for full moon, for there is a great need for laborers in the harvest of souls, and therefore on the full moon we pray for the incarnation of souls of higher grades, tzaddikim and maggidim, or “saints and angels,” and we pray for the full realization and embodiment of the Messiah and Holy Spirit in us so that we might be of the greatest possible benefit to others and serve to uplift many spirits and souls in return to God, bringing salvation, bringing peace.

I've found great help in tracking new and full moon in every level of my life, spiritual to mundane. For some years now, I journal with the new and full moon, listing "what's up" in my and others' lives for prayer and marvel at the rhythms of manifestations this generates by its simple focus. If folks would track between new moon to full moon, they would surely remember their New Year's resolutions and go beyond!

Astrologically, I've understood that the moon is the deliverer of all zodiacal and planetary movements. The Kabbalah basically says the same, ascribing to Yesod a funnel-like quality of gathering all energies into the astral plane for material interface. In this regard, rather than viewing the moon as a celestial body surrounded by space, it's more literal and magical to see the moon as an oculus, like a circular opening in the dome of the heavens. To see this lunar portal wax and wane is to see it opening and closing. I heard the Holy Spirit once whisper in my heart during a ceremony: "When the moon is full, the sun has not set."

When it closes fully, it becomes 'new.' I've explored for years another meaning of how 'new' feels of which I've longed to ask. With the perceptual disappearance of the moon comes a host of mysteries in the Kabbalah of vulnerability, exposure, flux, and the greater influence of the Other Side. It's as if the presence of the sun is sealed off, like being beneath a street to see a manhole cover above lock into place. For something of these reasons, ancient travelers would not move by night during a new moon, for physical and energetic qlippot have more reign in the deeper darkness.

Another perspective of the same new moon, which I've wanted to explore with you, is an 'empty' moon. The energy of the moon is still there, certainly, but it's disappeared. Has the oculus closed overhead, so to speak, or has the moon disappeared? When she's full, she's far more physical and solid, capable of reflecting the sun. When she's new, however, it's as if she's become transparent altogether.

How might this contemplation of newness be furthered?

Gratefully,

Elder Gideon

Tau Malachi
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Re: Rosh Kodesh, New Moon: "Head of Holiness"

#3 Postby Tau Malachi » Sat Dec 26, 2015 9:39 am

Blessings to you in the Holy Name of Adonai Yeshua Messiah!

The celestial influences of the stars, planets, sun and moon correspond with influxes of the Sefirot of Asiyah, the most restricted influxes of the Sefirot and Or Ain Sof, Light of the Infinite, and, naturally, in Asiyah there is great admixture of light and darkness, good and evil, and a strong influence of the klippot, the Other Side. As we know, Gevurah holds dominion in Asiyah and the movements of the celestial spheres mark cycles, flows and ebbs in the play of fates and fortunes in the world; for those who live under the dominion of the stars, bound up in the ignorance, whether auspicious or inauspicious, just as when asleep and dreaming, unaware of dreaming, what will transpire is more or less fated, determined by Gevurah, or the unconscious karmic continuum of the soul.

Now, engaging Rosh Kodesh, having received our anointing with the Holy Light and Spirit, when we tend this continuum of mystical prayer we invoke the celestial intelligences and we bind the celestial spirits; hence, we draw down the divine influences and we restrict the archonic and demonic influences. Understand, when we remember and keep a continuum of prayer with new and full moon in this way we reach beyond the celestial influences, reaching into the the world of angels, and world of souls, and the World of the Holy Sefirot - The Name, and all spiritual forces in heaven, on earth and beneath are subject to the Blessed Name. Thus, invoking The Name all is set into its place, all as El Elyon, the Supreme, wills it.

When we invoke the Holy Name, influxes of the Sefirot of Atzilut, and we invoke archangels and angels of the Holy One, the balance of the matrix of spiritual forces shifts from Gevurah to Hesed, or from Judgment to Mercy, and the power and influence of archonic and demonic forces is diminished while the power and influence of divine forces is increased, and this reaches into Asiyah and the celestial spheres, the influence of the celestial intelligences increasing and the influence of the celestial spirits diminishing.

Remember, Yeshua Messiah teaches, “You are the light of the world,” the redemption of the world, and through various continuums of prayer, meditation and sacred ceremony, along with study and contemplation, you are called and empowered to shift the balance of the matrix of spiritual forces, and shift the play of fates and destiny in the world. This continuum of mystical prayer is one of the keys to shifting the balance from Judgment to Mercy for living spirits and souls, and helping to uplift them in return to the Holy One, drawing them into the Great Ascension.

As we know, the cycles of the moon are also used for theurgic invocations when we see individuals in great need, or we see a great need in the people and the land. With the new moon we enact a movement of purification, shattering klippot and diminishing their power, and we invoke the divine assistance and blessings needed, thus mitigating or negating Judgment, and we tend a continuum of prayer for the cause we seek to address into the full moon, invoking the fullness of Mercy and Grace with the appearance of the full moon. Such spiritual labors are often joined with this continuum of mystical prayer as taught above, and they corresponds with holy actions of invisible spiritual assistance.

It is true, the new moon is the “empty moon,” and we may say it is like an “empty womb,” and on the new moon there is conception of what will be “born,” or made manifest, in the corresponding lunar cycle, whether good or evil, or admixture. Thus, on the new moon we labor to conceive what is good and true, and then as the moon waxes there is gestation of what has been conceived, and with the full moon there is birth, what was invoked, conceived, being made manifest. The last half of the lunar cycle, then, deals with fruition and energetic transmission from what has been manifest, and following it renewal comes again, and we begin a new labor with the moon - Levanah.

In the span of a solar year there are 13 lunar cycles, and therefore 13 new moons and 13 full moons, and therefore 26 times of prayer and ceremony in the lunar cycles. This, of course, corresponds to the number of the Great Name, Yahweh, and therefore to tend this continuum with the cycles of the moon corresponds with a special tikkune of The Name, or the World of the Sefirot; when this transpires, so there is also a special tikkune of the world of souls and angels, and this world, influxes of the Sefirot of Atzilut entering in all realms and worlds of creation.

If this mystical continuum of prayer with the lunar cycles is joined a continuum of daily prayer, and tending the continuum of eight solar feasts, and remembering and keeping the Holy Shabbat, great tikkunim of creation will be accomplished, and taking up the spiritual labors of the Holy Tzaddikim you will stand among them.

May you be sealed in this holy action! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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