Receptivity: True Discipleship

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Yonah
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Receptivity: True Discipleship

#1 Postby Yonah » Mon Jan 11, 2016 8:22 am

Greetings and Blessings in the name of our IO Adonai!

I have been contemplating a lot lately on the Spiritual Life and Practice and what assists our reception.

First, it seems that our ability to receive is directly related to our ability to give. We know that there is no personal salvation and that it’s about all beings finding their enlightenment and liberation, so it seems there is no surprise that to actually receive for oneself we must be receiving for more than just us. It also seems that being able to focus on the bigger picture brings us more joy and satisfaction in our material life because it’s no longer “all about us”.

Second, I’ve been contemplating that to receive then depends on the state of our heart. If we have a hardened heart even the most amazing teaching or energetic movement will not touch us because we literally cannot receive. My intuition tells me that when the heart is hard all teachings seem like judgement and instead of light they bring anger and discontent. However, if the heart is open and loving, then even a seemingly harsh teaching or severe situation will be an opportunity to learn and something that points to beauty.

It seems that silent witness is a great tool to assist in discerning whether our heart is open or closed. I know for me, if I encounter resistance in myself, the first thing I need to do is look at why… Am I blocking a beautiful lesson by holding onto some hardness?

I’m wondering if this can be taken deeper into other practices or teachings? I know it sounds like a simple contemplation, but it’s where I have been the last couple weeks as I look at myself, my friends, and our world.

Shalom, Yonah

P.S. I just listened to yesterday's Shabbat discourse! It seems that this energy is in the Continuum.
Shalom,
Yonah
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Re: Receptivity

#2 Postby Tau Malachi » Mon Jan 11, 2016 1:25 pm

Blessings to you in the Holy Name of Adonai Yeshua!

The opening of our heart is essential to our ability to receive, for when the heart is open, so also the mind is opened, and our sphere of energy expands, and in this we experience a greater flow of spiritual and material power, greater receptivity to the influxes of the Sefirot, and energetic transmissions of tzaddikim and maggidim, or “saints and angels.” Likewise, in general, we experience a greater energetic exchange with others and with our environment - abundant life on every level.

When the heart is open there is spacious radiant awareness, and there is room for everyone and everything within the heart, and there is a greater intelligence that manifests, and with it there is love and compassion, and the desire to give - charity. The heart and the desire to give are intimately connected, and the desire to receive devoid of the desire to give, or the inability to receive in full, corresponds with the klippah of the heart, a guarded or hardened heart.

This, in truth, is no simple matter for us, for many aspirants experience great barriers to receptivity, and many people have a guarded or hardened heart - a heart that is, in effect, closed to the free flow of light and love. There are many who approach living tzaddikim who can receive little or nothing from them, for they are unwilling or unable to draw close, and unwilling to give of themselves to facilitate a greater energetic exchange, and likewise are unwilling to the work of co-creating the conditions necessary for the full action of the Holy Light and Spirit of God.

Joined with the opening of the heart we must understand the need for self-purification, the letting go of self-cherishing, attachment and aversion, and the need to be in control, and likewise we need to let go of our preconceptions, preconditions and expectations, who we think we are, what we think we know, and what we think reality is and God is, to just be, open and sensitive, seeing, hearing, smelling, tasting and feeling in the Living Presence; hence, to receive we need to become empty of ourselves, for only then can we be fully receptive and be filled with the Spirit of God (Ruach Elohim).

If we are full of ourselves, and whatnot, in effect there is no room for the Spirit of God, and likewise, we can receive little or nothing of the Holy Light, or the ruach and da’at of the Tzaddikim.

If we are willing to a full self-offering, though, and willing to be empty of ourselves, then we can receive in full, and what we receive will be beyond measure, abundant.

In this light we might consider the four stages of drawing close the Tzaddikim. Working through each stage can bring about significant tikkunim of our soul, and open the way for true nearness to God and unification with God.

The first stage is seeing a living tzaddik. This purifies us from internal klippot that stem from the mineral and vegetable elements - lethargy, lack of passion, laziness, and all associated characteristics, as well as purifying darker passions and desires. Likewise, it may break depression and bring joy.

The second stage is when an aspirant gives charity to Tzaddik and Community, giving tithe and enacting generosity towards the Tzaddik, and with this they give of themselves, opening their heart and mind, and their field of energy. This purifies klippot that stem from the animal and human elements - idle and petty desires, evil speech, and all associated characteristics, along with pride and arrogance, and all they create.

The third stage is to be fully present with the Holy Tzaddik, entertaining deeper spiritual conversation and confession with the Tzaddik, and hearing instructions from them, and listening to them give teachings on the Torah and Gospel. This delivers from all manner of klippot, and an aspirant is set upon the Path of Return and guided in the Way when they engage the work of this stage.

The fourth stage is the experience of energetic exchange with the Holy Tzaddik in prayer, meditation or sacred ceremony, and the experience of deeper energetic exchanges with them - the play of Light Transmission; hence, the reception of blessings and empowerments, and the true anointing.

Understand, each of these four stages corresponds with a different grade of energetic exchange, or different grade of transmission of the da’at and ruach of the Holy Tzaddik; and as perhaps you might imagine, there are many grades within the third and fourth stages.

As we work through these stages we draw nearer to Ain Sof, the Infinite, and in fruition, merging fully with the Tzaddik in the Holy Shekinah, we may experience conscious unification with Yahweh and the Shekinah - full return to the Holy One.

This, of course, corresponds to the spiritual labor of greater receptivity, all founded upon self-offering, or an active and dynamic surrender to Divine Grace.

If we consider the first stage of drawing close to a Tzaddik, it assumes that we can “see,” which is to say that we can recognize a Tzaddik as Tzaddik, and receive their presence in this way, in faith and love.

These were a few teachings your contemplation stirred dear brother; I thought it good to share them today.

Shalom Aleichem!
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Re: Receptivity

#3 Postby Tau Malachi » Sat Jan 16, 2016 2:47 pm

Blessings to you in the Holy Name of Adonai Messiah!

There is something more that we may say concerning receptivity, and the capacity to draw near to the Tzaddikim in faith and love, and cleave to them.

As we have shared, first there is “seeing” a Tzaddik, and this implies our ability to recognize a Tzaddik as Tzaddik - the awareness of the Living Presence with them. There are those who may encounter a Tzaddik, but who are not able to recognize them as Tzaddik - a holy person, and who are unaware of the Holy Shekinah within and around the Tzaddik. This, of course, corresponds with a lack of faith, and a lack of sensitivity and receptivity to the Holy Spirit, for it is only through the Holy Spirit that we can see and recognize a Tzaddik, and be given to them so that we might draw near and receive the transmission of their da’at and ruach, and the Holy Light. Unless there is “seeing” in this way we cannot actually give charity to a Holy Tzaddik and Anointed Community; whatever might be given outwardly would lack its spiritual essence and power, not being given in faith and love as a true offering to God.

When we can see a Holy Tzaddik, however, then we can engage in a self-offering and give charity to them, supporting their work and taking up the work of the Tzaddikim, and when we give our offerings, they are given to the Shekinah and Holy One, the Tzaddik and Community receiving our offering as the embodiment of the Holy Shekinah, the Holy Bride. In order to receive we must give, and to the extent that we engage in a complete self-offering, so we can receive in full, in abundance. The Holy Tzaddik is the embodiment of a complete desire to give, boundless compassion and unconditional love - Simple and Abundant Mercy, and therefore when we join our desire to receive with the desire to give, and it is our joy to give generously, we resemble the Tzaddikim and so draw near them.

If we cannot see a Tzaddik as Tzaddik, and we cannot cleave in faith and love, and we are unwilling to a true self-offering, although we might be present when a Tzaddik teaches in assembly, in truth we will not be able to listen and hear, and understand, and we will not be able to receive the transmission of their da’at and ruach, or the light-power within and behind their words.

Once we are able to listen and hear, and receive the teaching and instruction of a living Tzaddik, however, and we are able to receive correction and guidance from them, then we may draw closer to them, and perhaps even experience moments of unification, and the play of Light Transmission will happen between us in moments of power when the Holy Spirit moves between us.

Receiving the Tzaddik as Tzaddik, giving charity to the Tzaddik, and receiving teachings from them, this corresponds with receiving transmissions of the Emanation Body, and the experience of Light Transmission with them, this corresponds with receiving transmission of the Glory Body, revelation of the Glory Body of the Holy Tzaddik. If and when there is full reception of their da’at and ruach, and the fullness of Mochin Gadlut - enlightenment- is realized, this corresponds with the transmission of the Truth Body, and then truly we stand among the Tzaddikim.

If anyone claims that they are able to receive revelation, Light Transmission and Habad, directly from the Holy Spirit, Partzufim or angels, but not from a living Tzaddik, it is not true, for the Holy Light and Spirit moves with, in and through the Tzaddikim, and becomes manifest as them, and therefore there is no difference between direct revelations and those through the Tzaddikim; they are, in fact, one and the same movement of the Holy Spirit, and if one experiences direct revelations of the Holy Spirit, so they will receive them when in the presence of Tzaddikim.

In this, perhaps, we may consider the four kinds of aspirants that come to the Tzaddikim, understanding the story of the four who entered into Pardes - the “Orchard”- as representing four different kinds of aspirants, and the corresponding outcomes of their approach to a Tzaddik. Understand, a true Holy Tzaddik is Pardes - the Orchard- for the fullness of the Holy Shekinah indwells and surrounds them, and they are a Vessel of Reception of the influxes of all of the Holy Sefirot from Keter to Malkut; likewise, when they give new teachings and revelations of the Torah and Gospel, so they communicate all levels of meaning and interpretation, from the simple, plain meaning to the secret meaning, or esoteric mysteries and wisdom - Pardes.

There were four who entered into Pardes: Rabbi Akiva, Ben Azai, Ben Zoma and Acher (“the Other”).

It is written, “The righteous will walk in its paths and the sinners will stumble” (Hosea 14:9). This speaks of the Holy Torah or Gospel, and the Tzaddik is the Torah or Gospel, and so it is when aspirants approach a Holy Tzaddik, the righteous ones are uplifted and the unrighteous ones are cast down.

First there is Rabbi Akiva who “entered in peace and departed in peace.” He corresponds with a true and faithful disciple or companion, one who approaches the Tzaddik in faith and love with an open heart and mind, able to draw near to the Tzaddik and cleave to the Tzaddik, willing and able to receive the energetic transmissions of the Tzaddik and follow the guidance of the Tzaddik, fully taking up the spiritual labors of the Tzaddik. This also corresponds with the right balance of spiritual self-worth and spiritual humility, for to truly abide in the presence of a living Tzaddik and receive Light Transmission from them requires boldness and assertiveness, joined with the openness and sensitivity of true humility that counters the klippah of pride and arrogance.

Then there is Ben Azai, who “gazes and goes mad.” This corresponds with those who approach a Tzaddik encumbered with strong internal klippot, who at first may be anxious or agitated in the presence of the Tzaddik, and who may be in need of significant correction and self-purification, or a significant change in their lives. Likewise, this corresponds with those who engage in impure or imbalanced devotions to the Tzaddik, or to those who may be excitable in the midst of energetic transmissions and the reception of teachings, or to those who may generate many misconceptions of their experiences and teachings. If such an aspirant, however, has faith and love, and labors to overcome barriers to draw near and cleave, and remains with the Holy Tzaddik, with the help of the Tzaddik and the Spirit of God they will experience complete tikkune and salvation, and they will come into being as a holy and righteous individual - one who is anointed with the Holy Light and Spirit.

Then there is Ben Zoma, who “gazed and died.” This corresponds with those who approach a Tzaddik with an “awakening” and psychic experiences, and such, but when they enter into the presence and assembly of the Tzaddik their various experiences cease, for they were not from the Spirit of God, or the true angels of heaven and spirits of righteousness, but were the manifestation of the Veil of Qeshet and from Klippah Nogah - forces of the Other Side. Likewise, this corresponds with those who come, who early on are able to receive the energetic transmissions of the Tzaddik - Light Transmission- and have luminous dreams and visions, and authentic spiritual and mystical experiences, but who then encounter barriers, their deeper experience and communion seems to stop, and their intimacy with the Tzaddik becomes impaired and obstructed. Like the former kind of aspirants, these too may be uplifted and redeemed if they remain with the Tzaddik and follow the Tzaddik, willing to strive to overcome all barriers with the help of the Tzaddik and the Spirit of God, and they may come to be accounted as righteous and holy - anointed with the Holy Light and Spirit.

There is also Acher - “the Other,” who “cuts his plantings.” This corresponds with those who approach with a hardened heart, devoid of true faith and love, and with those who approach with pride and arrogance, thinking they are more advanced than they are, or thinking they are spiritual teachers but, in truth, are not qualified to lead others in the Way. This kind of would-be aspirant is not able to recognize a Tzaddik and draw near, is unwilling or unable to give, and unwilling or unable to follow the guidance of a Tzaddik, and cannot actually receive teachings from them with knowledge and understanding. Never having received the Tzaddik as Tzaddik and bonded with them in true sacred friendship, these will turn away from the Tzaddik and depart from Anointed Community, and often, when they depart they will speak evil of the Tzaddik, engaging in malicious gossip and slander, or they will go away an atheist, claiming there are no Tzaddikim and there is no God, heaven forbid! Some who are very brazen may even go away claiming that they are a Tzaddik, and live as a deceiver, a false teacher or false prophet, giving strange teachings in place of true revelations of the Torah and Gospel. From this kind of aspirant Tzaddikim tend to conceal themselves, concealing the Light-presence and Light-power from them, for apart from a true and complete repentance these would-be aspirants cannot be uplifted and redeemed, and cannot abide in Anointed Community.

Truly, “The upright will walk in the ways of the Tzaddikim, but the wicked will stumble and fall!”

Understand, the Tzaddikim do not judge, but as Adonai Yeshua taught, this is the judgment: That the Holy Light is in the world, and there are those who recognize and love the True Light, and who desire to enter into it, but there are those who love false lights and darkness, who are unwilling or unable to enter into the True and Holy Light.

The judgment is in the heart of the one who approaches a Tzaddik, and encountering a Tzaddik a person will see and experience what’s in their heart, and according to how they see, so they will receive, whether mercy or judgment, or compassion.

These are a few more teachings I was inclined to share.

May all who seek salvation in the Lord rise up and humble themselves, and receive it! Amen.


Shalom Aleichem!
Tau Malachi

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Yesodot

#4 Postby Elder Gideon » Sat Jan 16, 2016 9:14 pm

Shalom Tau Malachi:

I've never heard before the teaching of Pardes applied in this way. It is wonderful and I must spend more time with it. Praise the One for revealing more of this mystery!

Regarding the stages of drawing near to a Tzaddik, I immediately felt a connection between these stages and the four yesodot-foundations, the qlippot from which individuals must repent or turn, if they are to consciously know the Righteous One.

The first stage is seeing a living tzaddik. This purifies us from internal klippot that stem from the mineral and vegetable elements - lethargy, lack of passion, laziness, and all associated characteristics, as well as purifying darker passions and desires. Likewise, it may break depression and bring joy.

The second stage is when an aspirant gives charity to Tzaddik and Community, giving tithe and enacting generosity towards the Tzaddik, and with this they give of themselves, opening their heart and mind, and their field of energy. This purifies klippot that stem from the animal and human elements - idle and petty desires, evil speech, and all associated characteristics, along with pride and arrogance, and all they create.

The third stage is to be fully present with the Holy Tzaddik, entertaining deeper spiritual conversation and confession with the Tzaddik, and hearing instructions from them, and listening to them give teachings on the Torah and Gospel. This delivers from all manner of klippot, and an aspirant is set upon the Path of Return and guided in the Way when they engage the work of this stage.

The fourth stage is the experience of energetic exchange with the Holy Tzaddik in prayer, meditation or sacred ceremony, and the experience of deeper energetic exchanges with them - the play of Light Transmission; hence, the reception of blessings and empowerments, and the true anointing.


To see a Tzaddik as Tzaddik, one cannot be depressed, apathetic, disillusioned, or dissatisfied with their portion in life; this is to surmount the mineral kingdom associated with the earth element.

To give charity to a Tzaddik, one cannot be distracted by desire energy and all of its surface whims and changes of mind; this is to transform the plant kingdom associated with the water element.

To be fully present while Tzaddik teaches, one cannot be countering or commenting internally or externally with their head; this is to silence the animal kingdom associated with the air element.

To receive energy from Tzaddik transmitting, one cannot be full of themselves in pride and self-aggrandizement; this is to humble the human kingdom associated with the fire element.

These four yesodot, in their passive and active dynamics, are either a hindrance to Tzaddik encumbered with qlippot or they are the very means by which Tzaddik delivers energy to the people and the land. What more may be drawn out in the purification of these yesodot as they allow in greater and greater degrees for souls to recognize Tzaddik without and within?

Gratefully,

Elder Gideon

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Re: Receptivity

#5 Postby Martina » Sun Jan 17, 2016 6:39 am

Shabbat Shalom Dear Tau, Bishop Yonah and Elder Gideon!

Praise to Imma for inspiring the sharing of these wonderful new teachings!

I also hear these teachings on Pardes for the first time. They are a vision of hope. Until now I always assumed that Rabbi Akiva was the only disciple anointed with the Holy Light. The vision presented here is much more dynamic depending on our own faith, love, cleaving and willingness to the spiritual labor. If we cultivate these our tradition will assist us in every way to open the heart further and become more receptive.

Blessings,
Martina
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Re: Receptivity

#6 Postby Brother Brian » Sun Jan 17, 2016 9:50 am

Thank you so much for the reminding us of teachings that put us in remembrance of what brings us much joy and peace which is this simple awareness of living and being in the heart. This teaching on the heart brings awareness to know just where we are at consciously when we hear teachings. Do they bring much joy and contentment or fear and shame? With an open heart we rejoice when teachings are pushing or uplifting energy inwardly that needs shifting and on the other hand if our heart is closed we take these teachings personally as someone or something attacking us. We know when we do this we are attached to name, form, personal history which leads to a life of sorrow and shame.

Living in all states of consciousness with an open heart is this not the work we are to take up? As much as learning more and more about God is a never ending subject which only continues to expand more and more I am hearing also this living in the heart in all states of being is a practice which will continually expand and evolve more and more as we walk with God. As we ever learn more about the truth of being this becoming also shifts and expands as we learn to walk with an open heart.

This opening of the heart becomes so powerful in moments of Giving and Receiving as we take exchange with beings. As much as our Solar System is a sanctuary and refuge for all living things to become more conscious of God and give opportunity to resemble the attributes of God from one life to next so can a human being as a microcosmos be the same for all living beings with an expanded heart. Souls incarnate or disincarnate can find refuge in Yeshua Messiah. This open heart attracts like a great enormous magnet.

The work is finding this peace within ourselves and letting this presence resolve all conflicts of duality within and slowly if needed rehabilitating all energy within to surrender this conflict and to let it experience true joy and peace which is to know God in all things. Know good in all things. This is the work and expansion of Grace. Paul stated in Philippians “so that at the name of Yeshua everyone in heaven, on earth, and in the world below will kneel and confess that Yeshua Christ is Lord to the glory of God the Father.” Praise God that we have living Tzaddikim on this planet which gives us glimpse and taste of what this living with an open heart is and all its glory. What being and becoming looks like in union as well and putting us in constant remembrance of Holy One of Being and exemplifying what true giving is and what laboring for this realization for all souls upon the face of this good earth looks like.

Thank you so much Tau Malachi for teachings and the life display of what Tzaddikim live and practice. Again the teaching on the (3) roots which has been shared facilitates this remembrance of consistently living life with an open heart. Any corrections or more insights would be greatly appreciated upon this great teaching.

Shabbat Shalom
Brian

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Re: Receptivity

#7 Postby Tau Malachi » Sun Jan 17, 2016 10:39 am

Blessings in the Holy Name of Adonai Yeshua Messiah!

Yes, indeed, receptivity depends upon the purification of the yesodot, the primordial elements of consciousness, and the various klippot associated with them form barriers to the reception of teachings and initiation from the Tzaddikim.

Understand that all aspirants who come to a Tzaddik will have internal klippot and various barriers to overcome, and all will have a need for self-purification, or the purification of the yesodot; this is true even of the kind of aspirant represented by Rabbi Akiva, but with strong faith and love, an open heart and mind, and the corresponding cleaving to Tzaddik and the Holy One, such aspirants may receive greater spiritual assistance helping them be victorious.

The klippot of the earth element are melancholy and depression, inertia, lethargy, laziness and so on, and through seeing a Tzaddik, and gazing with faith and love upon the light of their face, these klippot are dispelled and overcome.

The klippot of the water element are all manner of impure desires and misdirected desires, desires bound up in the delusion of lack and desire to receive for self alone, and joined with this they are imbalances in emotions, lacking emotion, being too emotional, and all manner of negative emotions, like envy, jealousy and so on. Through tithe and charity given in faith and love, supporting the works of Tzaddikim and taking up their work, these klippot are purified and overcome.

The klippot of the fire element are pride and arrogance, along with fear, anger and hatred, and joined with this self-will and ill-will; and when we are able to listen and hear the teachings and instructions of a Tzaddik in faith and love, with understanding, these klippot may be shattered and overcome.

The klippot of the air element are all manner of negative thought and thinking, and the inability to control thought, or direct thought and generate concentration, and this includes obsessive internal dialogues that prevent listening and hearing, and understanding; these klippot are purified and overcome when we draw near to a Tzaddik in faith and love, and cleave, and open to the Holy Light and Spirit moving with, in and through them.

There are also the klippot of the space element, Klippah Nogah, the delusion of lack, the illusion of separation, which gives rise to self-grasping, attachment and aversion, the cause of all other klippot. As we know, Tzaddik is the “fifth element,” corresponding with the space element, and through the perfection of devekut, cleaving, to Tzaddik and the Holy One these klippot are purified; hence, through merging with the Tzaddik in the Holy Shekinah, and the recognition of our innate unity with the Holy One, the True Light - the experience of the inmost grade of Light Transmission.

Thus, these grades of drawing near to the Tzaddikim are, themselves, vehicles of overcoming the klippot of the yesodot, but it is also true that these klippot may obstruct these holy actions, but then that’s precisely why through engaging in these holy actions they can be overcome.

Now elsewhere, as perhaps you may recall, I’ve taught the practice of pidyon, redemption, giving charity on behalf of someone to liberate them from severe illness or ill-fortune, as well as to liberate oneself from severe illness or ill-fortune. Pidyon may be enacted, however, apart from such a cause, when there is no apparent problem, and this may stave off problems, generating the causes of health, good fortune and long life, but also, it is a practice for the purification of the yesodot, so that engaging in pidyon with conscious intention, and the full force of will and desire for liberation, specific klippot may be overcome. Pidyon, though, can only be enacted with the help of a Tzaddik, and therefore one must have a heart connection with a Tzaddik to engage the practice of pidyon - redemption, or radical self-purification.

In this we may understand that drawing near to a Holy Tzaddik and cleaving to Tzaddik in itself is the tikkune of our soul, the realization of our inner tzaddik and indwelling Messiah.

Shabbat Shalom!
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Re: Receptivity

#8 Postby Tau Malachi » Thu Jan 21, 2016 9:50 am

May the Lord bless you and keep you this day!

Now, although the four grades of drawing near to a Holy Tzaddik and their corresponding holy actions overcome klippot associated with the elements of consciousness, as has been taught, there is something more to be said of liberation from klippot and receptivity, and what drawing near and cleaving means.

Once we are able to see Tzaddikim, or are able to recognize a Tzaddik as Tzaddik, and take up the play of visitation, going to receive teachings and empowerments from them in person, all of the other holy actions are the expression of faith and devotion, and through these holy actions we draw near and cleave, and we receive blessings from the presence of the Tzaddik corresponding to our faith and devotion.

It is one thing to have a Root Tzaddik at a distance, but never meet them and visit them. To have a true heart connection with a Tzaddik at a distance with faith and devotion is good, and the angel of the Holy Tzaddik will be with us, and we will be blessed corresponding with our faith and love. It is better, though, to actually see and visit with a Tzaddik in person, and to hear teachings from their mouth, and to be present in prayer, meditation or sacred ceremony with them in person, for although something of their da’at and ruach can be transmitted at a distance, through writings or audio recordings, and even something of the Holy Light that is within them can be received, whenever they engage in the speaking of new teachings and revelations of mysteries, in that place, at that time, there is a distinct and corresponding manifestation of the Holy and Supernal Shekinah, and a profound movement of the Holy Spirit.

It is a great blessing to listen and hear new teachings from the mouth of a Tzaddik, and to gaze into the light of their face. Mouth, indeed; “mouth” is a cognomen of Malkut, the Holy Shekinah, and to hear from the “mouth” is a direct revelation from the kingdom of heaven and the Holy Shekinah, and to receive in full we need to be present with them in the moment, in that place, where the Holy Shekinah and Spirit, as it were, “touch down.” Listening and hearing teachings in faith and devotion, cleaving with our heart, so we gaze into the light of their face. Light of the face, indeed! Zer Anpin, the “Little Face,” the light, or presence and power of the Six, Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod; and significantly, the light of the face of the Holy Tzaddik is the light of the heavens and the angels, and if we are able to hold our gaze and receive it, within and behind this is the Supernal Radiance (Asher).

Understand, when a Holy Tzaddik engages in the revelation of new teachings and esoteric mysteries, in that place, in that moment, there is a revelation of heaven and the Holy One, and the Holy Tzaddik is merged with the heavens, or the mysteries that are spoken, and embodies the corresponding emanation of the Holy Shekinah and her good company, the spirits of the Tzaddikim and the angels; when teaching Torah and Gospel, they embody it, and something of the the very same movement of the Holy Spirit transpires with them as in in the Holy Scripture being discussed. Thus, if we are blessed to be present with them in that place, at that time, and listen and hear their teachings in faith and love, cleaving with our heart and soul to the Tzaddik and Shekinah, we may be taken up in something of the same movement of the Holy Spirit, and along with the transmission of their da’at and ruach, we may receive revelations from the Holy Spirit and angels, blessings and empowerments from the Spirit of God (Ruach Elohim). This, itself, can purify us of klippot and bring about great tikkunim in our soul, and can elevate our soul to a higher grade, invoking an expansion of consciousness and the experience of a greater intelligence; hence, we may become more receptive to the Holy Spirit, influxes of the Sefirot, and the angels and heavens, through listening and hearing teachings from the mouth of the Tzaddik, abiding in their presence.

Understand, when Tzaddikim give teachings within and behind their teachings is light-power, or life-force, and their teachings, their words, are prayers invoking corresponding blessings, laboring to uplift our soul to a higher grade, and to the extent that we are able to cleave, and listen and hear, so we are blessed and uplifted, and we are empowered to experience more passionate prayer and a deeper communion.

When an aspirant simply believes in the Tzaddik and draws closer to them, even without receiving anything from them, this in itself is very good because the aspirant’s faith and closeness have the power to consume negativity in the aspirant and convert it into the substance of the Tzaddik. The one condition, however, is that their desire must be for the sake of the kingdom of heaven and glorification of the Holy One; if an aspirant seeks out the Tzaddik for any other reason they will never gain anything from the relationship, for they do not abide in the Sanctuary of Grace. If this is true, we can only imagine how good it is to receive teachings and initiation from a Holy Tzaddik, for the power to consume negativity and transform it into the substance of the Tzaddik will be even greater, and so also the elevation of the soul will be even greater.

Understanding this, those who know and love a Tzaddik desire to be around them as often as they can, and if it were possible would wish to be around them all of the time, for there is a flow of blessing and empowerment in their presence.

Thus, the more we are around the Tzaddikim with faith and devotion, the more barriers to receptivity will be dispelled and the greater the flow of blessings we will receive.

Shalom Aleichem!
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Re: Receptivity

#9 Postby Yonah » Fri Jan 22, 2016 12:08 pm

Greetings!

Thank you Tau Malachi for these beautiful teachings (and for all who contributed).

I continue to contemplate this mystery and find that I come to the topic of true discipleship. This is a topic that seems very misunderstood and met with aversion in many within (at least) US culture.

It seems that coming to a Tzaddik and engaging in these four grades of drawing near, we need to have an open heart and be able to take up discipleship. I know from personal experience this means being able to put the ego aside and not make assumptions or hold onto views of our own spiritual attainment.
What is so beautiful is that when we let go and drop these assumptions and choose discipleship, we actually find the balance of spiritual self worth and spiritual humility, empowering us to be the person that we are called to be in Christ.

I was wondering if more could be said about discipleship?

Shalom, Yonah
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Re: Receptivity

#10 Postby Tau Malachi » Sat Jan 23, 2016 2:51 pm

Grace and peace to you in Hayyah Yeshua!

This entire discussion is, in fact, about discipleship, or companionship as it is called in our tradition. If we consider the First Circle - the circle of Yeshua and Mirya- and we consider the early followers of the Way, it was founded upon discipleship, and the reception of teachings and initiation in discipleship. Yeshua did not merely have students, he had disciples, and the same was true for the elders, apostles, after him. In the generation of orthodox state religion, a very different idea of clergy or religious authority was put into place, and with it the way of discipleship and true initiation - Light Transmission- was lost; and perhaps worst of all, the understanding of the Way as an actual embodiment of enlightenment, or God Consciousness, was lost.

Our God is a Living God, however, and the revelation of Christ and God are ongoing, and ultimately nothing is lost, for again and again God anoints souls with the Holy Light and Spirit, and God sends Tzaddikim, restoring true initiation - Light Transmission- and restoring the true message of the Holy Gospel.

We may recall that Yeshua Messiah teaches, “Wherever two or more are gathered in my Name I am with them,” and this points to discipleship, the sacred friendship that forms between Tzaddikim and their spiritual companions, and it indicates the movements of the Holy Spirit and Light Transmission between them - blessings and empowerments. There is much to be said of this, for if we are not able to see a Tzaddik, or do not believe there are Tzaddikim, or we think we have no need of a Tzaddik and discipleship, we likely do not believe in the possibility of a true and full enlightenment, or embodiment of God Consciousness; if we do not see and experience something of it in another human being, we will be unlikely to believe it’s possible for us. The Tzaddikim and the experience of discipleship reveal greater possibilities for us, and bring us into direct experience of the Gospel, not as something of the ancient past, but as a living reality of the present.

Understand, the Holy Tzaddik has two aspects, there is the outer tzaddik and inner tzaddik - the righteous one within the person of our Tzaddik and the righteous one within us, and this is one and the same Light-presence and Light-power, one Holy Tzaddik. The outer tzaddik serves to reflect and reveal the inner tzaddik, and facilitates the recognition and realization of the inner tzaddik, or the indwelling Messiah; quite distinctly, seeing the Light-presence and Light-power they embody as a human being we come to understand how to embody that Holy Light and Spirit in our person and life, and we are empowered to do so.

Understanding this, as we follow the outer tzaddik we learn to follow and embody our inner tzaddik, and ultimately we will realize that they are one and the same Living Presence - the Holy Tzaddik; hence, through discipleship, true companionship, we will enter into the same spiritual realization as the Tzaddik, our soul being uplifted in return to God, reintegrated with the Infinite Light.

In this, perhaps, we may understand that cleaving to Tzaddik is cleaving to the Light-presence and Light-power within and behind the person and life-display of the Tzaddik, and likewise the Light-presence and Light-power within and behind our own person and life; hence, “gathering in the Blessed Name” - the Human One of Light, Messiah.

Spiritual self-worth and spiritual humility are completely interconnected, we cannot have one without the other, and to have true spiritual self-worth, or divine pride, we need to have humility, the ability to become empty of ourselves, and to engage in a complete self-offering, so that we may be filled with the Holy Light and Spirit, and may be taken up by the Holy Light and Spirit; becoming filled with the Holy Light and Spirit, then we need to engage in holy actions with spiritual self-worth, remembering our true origin in the Light Continuum and Holy One, and living according to the truth and light revealed to us - living as the Tzaddikim, the holy and enlightened ones.

First we need to become completely receptive to the Tzaddik so that the Tzaddik can transmit their da’at and ruach to us in full, pouring themselves out into us, as it were; and then, receiving we need to give, sharing in return, generating reciprocity - a free exchange of soul sparks in the Holy Spirit and Shekinah. The noble ideal of this sacred friendship is the generation and fruition of spiritual love - unconditional love, a complete self-offering of the Tzaddik to their companion and a complete self-offering of the companion to the Tzaddik; if you consider it, as we engage in a self-offering to the Tzaddik, making ourselves completely receptive to them, they engage in a full self-offering to us, and then, as we come into being, there is a dynamic reciprocity, giving and receiving, uplifting all in return to God, glorifying God.

As we learn to have true spiritual love for the Tzaddik, so we learn to love all people, all our relations, and this love rays out, transforming all our relationships; if we cannot, or will not, generate passionate and spiritual love with our Tzaddik, who else will we generate it with? If we say we love God, but do not love people, do we truly love God, the Infinite and Eternal? You see, discipleship, companionship, is all about the generation of the Sacred Heart - love and compassion in this world- and it’s all about the movements of the Holy Light and Spirit that happen when we are willing to draw close to one another and can be knit together, unified with one another in love, cleaving to God within one another, and cleaving to God in everything.

There is, no doubt, more that can be said, but this carries our contemplation a bit further, and seems enough for the moment.

Shalom Aleichem!
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Re: Receptivity

#11 Postby Bevan » Sun Jan 24, 2016 7:14 pm

Shalom Tau, Bishop, Elder, Sisters and Brothers!

Through these posts, I have come into a greater understanding of Tzaddikim and the process of purification and enlightenment in beautiful detail. I read here about the mysterious relationship between a Living Tzaddik and a companion:
Understand, the Holy Tzaddik has two aspects, there is the outer tzaddik and inner tzaddik - the righteous one within the person of our Tzaddik and the righteous one within us, and this is one and the same Light-presence and Light-power, one Holy Tzaddik. The outer tzaddik serves to reflect and reveal the inner tzaddik, and facilitates the recognition and realization of the inner tzaddik, or the indwelling Messiah;
However, I'm also wondering about the spirit and soul of Tzaddikim in the Heavens for I read in the 'Gnosis of the Cosmic Christ' they also labor for our liberation:
“The Spirit of John the Baptist is invoked to open the way and to serve as the midwife in our process of giving birth to the Christ consciousness … and present at every rite of baptism…” p. 308
What should our relationship to Tzaddikim above be? There is honor and remembrance shown through yearly feasts to the glory of the Holy One. I also understand that all can call upon the Name of Lord Yeshua, Lady Magdalene, Mother Mary, etc. However, because these Holy Ones are in the realms above, I would understand a Living Tzaddik should be the focus because they are very near. As you have said:
If anyone claims that they are able to receive revelation, Light Transmission and Habad, directly from the Holy Spirit, Partzufim or angels, but not from a living Tzaddik, it is not true, for the Holy Light and Spirit moves with, in and through the Tzaddikim, and becomes manifest as them, and therefore there is no difference between direct revelations and those through the Tzaddikim.

I also read a reference to “the angel of the Holy Tzaddik”. Is there anything you can say about this heavenly being?

May we co-labor with the Holy Spirit to dispel the barriers of receptivity to fully engage our one Holy Tzaddik.

Bevan.

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Re: Receptivity

#12 Postby Tau Malachi » Mon Jan 25, 2016 1:57 pm

Grace and peace to you in Hayyah Yeshua!

Yes, indeed, there are Tzaddikim in the heavens, in inner dimensions, that labor for our salvation - Tzaddikim of previous generations, and we can receive blessings from them, and receive visitations and teachings from them in dream and vision. Just as when we study and contemplate the Torah and Gospel, and mysteries of the Kabbalah, we may receive insights and inspirations from the maggidim, or angels, so also we can receive them from the spirits of heavenly Tzaddikim.

There is our Root Tzaddik, a living Tzaddik who receives us as their companion in this life, and there is our Heart Tzaddik, a Tzaddik of the past with whom we have a special heart connection. As an example, my Root Tzaddik is Tau Elijah and my Heart Tzaddik is Yohanan the Baptist, along with the Magdalene; with these two I’ve always had a special soul connection, and have received visitations in dream and vision since I was a little boy, and just as I’ve received teachings and initiation from Tau Elijah, I’ve also received teachings and guidance from them.

We may receive blessings and teachings from numerous heavenly Tzaddikim other than our Root and Heart Tzaddikim, however, and new Heart Tzaddikim can emerge as we sojourn and progress in the Way, revealing greater depths of the mysteries and new teachings to us. Quite distinctly we can experience communion with “saints and angels,” heavenly tzaddikim and maggidim.

A living Tzaddik is called the Root Tzaddik, though, because this communion is embodied and grounded in them - “rooted” in them, and because our greater communion has its foundation in our sacred friendship with them; having faith in the Light-presence and Light-power in them, and showing them honor and respect, and loving them, so we honor and respect, and love, all Tzaddikim, earthly and heavenly. In that true Tzaddikim have a capacity of aliyat neshamah, or mystical ascensions of the soul, the distinction between earthly and heavenly Tzaddikim blurs, but clearly earthly Tzaddikim have a physical presence, and live and move among us, and it is a matter of compassion and the mercy of God, for they are most accessible to us, for we see and hear them, and can interact with them in the world.

Living Tzaddikim, however, can be problematic, and may be troubling at times, for we are dealing with a living human being, and they say what they will and do what they will, and along with sharing teachings and giving instruction, they may also give reflections and corrections, and while in general they carry a peaceful and blissful presence, so also at times they can carry a severe or wrathful presence of stern rebuke when it is called for and necessary. This is why many people in modern times will focus on Tzaddikim of the past and not be able to accept and draw near to living Tzaddikim - there is no controlling a living Tzaddik, but Tzaddikim of the past can be made to “say” anything one wishes in one’s own mind and heart. If one cannot follow a living Tzaddik it is unlikely they could follow a Tzaddik of the past, and were they to have known a Holy Tzaddik of the past when they were alive they could no more follow them than a living Tzaddik today.

Here we may add to what’s already been shared concerning Tzaddikim that, in truth, the agitation they may stir in us is also an integral part of what we need, it’s an integral part of the tikkune of our soul; hence what the second saying of the Gospel of St. Thomas teaches us, that when we find we will become greatly troubled, but becoming troubled we will learn to rule over the entirety of our soul and life, attaining self-knowledge, self-mastery and self-realization.

Just as there are practices of Union with Partzufim, or Heart Tzaddikim, if we draw close to a living Tzaddik so also we might be taught practices of Union with Root Tzaddik; the true empowerment for such a practice, though, is the experience of Light Transmission with them and the revelation of their Glory Body. Then, truly, we may know and understand the Light-presence and Light-power in them, and know the true Body of Vision for the practice.

Now along with the capacity of aliyat neshamah, living Tzaddikim also have a capacity to engage works of spiritual assistance through inner dimensions, and they are able to travel in a body of light, body of glory, to visit us in the subtle, astral dimension, as well as in our dreams and in visions, and from the Glory Body they may also emanate angels - angelic forms of their nefesh, ruach or neshamah. When we have faith and devotion, and we cleave to a Tzaddik, always something of their presence is with us, their spirit and angel, for always they hold us in their heart and prayers, and think of us, and when they do they are present with us in spirit. To this very day, even though my Tzaddik departed this world over three decades ago, I can feel the presence of my beloved Tzaddik with me, and in everything I do in the continuum there is the radiance of his presence, his soul, and it is very distinct to me.

We may also say this, Tzaddikim have angelic companions, and the companionship of various spirits - an invisible luminous assembly along with their visible assembly, and when they wish to bless or empower people at a distance very often angelic companions carry out their wishes, all as God wills it. Thus, literally, there are angelic companions of Tzaddikim, along with the greater communion with angels they keep, and an angel of our Tzaddik may be sent to us through the prayers of the Tzaddik; likewise, when we think of our Tzaddik in a loving way we may also attract their spirit or angel to us.

As perhaps you might imagine, this is also true of heavenly Tzaddikim, for in truth they do not die, and although they may depart the world, something of their presence always remains in the world facilitating the continuum and work they initiated during their lifetime. Thus, spirits and angels of heavenly Tzaddikim may also be with us. As an example, although I never met Tau Miriam, the Tzaddik of my Tzaddik, I find that her presence is also with me, along with the presence of Tau Elijah, for I am part of the lineage, and the continuum and work that she initiated after her Supernal Realization; her spirit and angel remains very much in the continuum and work, and is a great inspiration.

It’s not uncommon for my companions to experience visitations of Tau Miriam and Tau Elijah in dream and vision; many have and do.

A disciple or companion is a member of an integral Anointed Body, a lineage that is a Continuum of Light Transmission, and as such they are intimately connected with the Tzaddikim who have gone before them through their Tzaddik, and likewise they are intimately connected with a great luminous assembly of spirits of tzaddikim and angels that are within and behind the lineage, tradition and community. Truly so! Praise God!

Shalom Aleichem!
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Gospel in the Flesh

#13 Postby Elder Gideon » Wed Jan 27, 2016 6:59 pm

Shalom Tau Malachi:

I'm very grateful for how you've drawn out how Living Tzaddikim, however, can be problematic, and may be troubling at times, for we are dealing with a living human being, and they say what they will and do what they will, and along with sharing teachings and giving instruction, they may also give reflections and corrections, and while in general they carry a peaceful and blissful presence, so also at times they can carry a severe or wrathful presence of stern rebuke when it is called for and necessary. This is why many people in modern times will focus on Tzaddikim of the past and not be able to accept and draw near to living Tzaddikim - there is no controlling a living Tzaddik, but Tzaddikim of the past can be made to “say” anything one wishes in one’s own mind and heart. If one cannot follow a living Tzaddik it is unlikely they could follow a Tzaddik of the past, and were they to have known a Holy Tzaddik of the past when they were alive they could no more follow them than a living Tzaddik today.

I've witnessed outside and even for those entering inside this community, how highly they might revere dead masters to only later judge, even slander, a living master. I simply can't imagine how a heart and mind relating with living embodiments of enlightenment in this way could possibly endure past embodiments. It's the foundation of everything corrupt and opaque about religion that closes, even locks, past masters in an academic or political display case. I cherish how ours, and other light transmission lineages founded on the master and disciple in a bond of love and compassion, are made alive in the simple depth of discipleship.

This brings me to a beautiful mystery of the very word for 'gospel,' meaning News of deliverance. According to my sources, the closest this sense of blessed news and tidings comes in the Hebrew is in the word basar, בָּשָׂר. What stunned me was to remember the many times I've seen basar in my studies of Genesis and other texts, which never used this meaning. Looking further, I discovered the very same letters, even the same pronunciation means flesh ! I'm fascinated by this all over. For Christians, the depth of the News of deliverance couldn't be made more literal than in the flesh of Root Tzaddik!

What more becomes of this marvelous conversation of discipleship in light of the very embodiment of this Light of Messiah in the flesh of Tzaddik?

Gratefully,

Elder Gideon

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Re: Receptivity

#14 Postby Martina » Thu Jan 28, 2016 11:07 am

Greetings in the Light of the Holy One, Dear Friends!

I am very grateful for these wonderful teachings which flow from the wisdom of Imma!

Dear Elder Gideon, you spoke about the need for a Root Tzaddik in our tradition: "I've witnessed outside and even for those entering inside this community, how highly they might revere dead masters to only later judge, even slander, a living master. I simply can't imagine how a heart and mind relating with living embodiments of enlightenment in this way could possibly endure past embodiments. It's the foundation of everything corrupt and opaque about religion that closes, even locks, past masters in an academic or political display case. I cherish how ours, and other light transmission lineages founded on the master and disciple in a bond of love and compassion, are made alive in the simple depth of discipleship."

This brings to mind the story of the conversion of Saul to St. Paul. After the vision of Lord Yeshua on the road to Damascus he became blind for three days.

"Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.”
11 And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying,
12 and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.”
13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem.
14 And here he has authority from the chief priests to bind all who call on your name.”
15 But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.
16 For I will show him how much he must suffer for the sake of my name.”
So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.”
18 And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized;"
(Acts 9:10-18)

It seems that Saul met Yeshua in the vision as his Heart Tzaddik and that his blindness has to do with a lack of grounding that can only be shared by a Root Tzaddik, a living embodiment of the light presence. When Ananias lays hands on him he receives a light transmission from his Root Tzaddik and with it the grounding of his vision, which leads to his own embodiment of the light presence. What a beautiful story in scripture about the need of a Root Tzaddik.

Any corrections will be received with gratitude.

Shalom,
Martina
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Re: Receptivity

#15 Postby Tau Malachi » Thu Jan 28, 2016 12:39 pm

Blessings to you in the Holy Name of Yeshua Messiah!

The Good News, the Holy Gospel, is the Spirit of God (Ruach Elohim) embodied, or made “flesh,” and just as our Elder Brother, Yeshua Messiah, embodied the Spirit of God in full, so also we are to embody the Spirit in full. The outer and unspiritual church, for the most part, has lost the knowledge of this mystery, and instead of teaching salvation as a shared enlightenment experience, the realization and embodiment of Christ or God Consciousness, a vicarious salvation is taught, one that makes Yeshua something like a demigod separate and apart, distinct from us; while indeed he was a Perfect Tzaddik, and corresponds with the most lofty grade of Tzaddikim, what he was, and is, we are destined to be and become. Thus, for a mystical Christian, or a Gnostic, rather than a vicarious salvation through blind belief in dogmatic doctrines, a spiritual work of salvation is taught, a conscious evolution and ascension of the soul in the Spirit - the embodiment of the Spirit.

“Now the Lord is the Spirit, and where the Spirit is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit” (2 Corinthians 3:17-18).

This is not a metaphor, this is literal, and we may say where a Holy Tzaddik is, the Spirit is, and there is freedom; and as we draw near unto Tzaddikim, and we merge in the Holy Shekinah with them, there is Light Transmission and the anointing of the Holy Spirit, and we also become a dwelling place of the Holy Light and Spirit of God - we abide in the Anointed (Messiah), and there is freedom, enlightenment and liberation.

Through the experience of the Light Transmission our faces are unveiled, karmic vision, the vision of ignorance, is dispelled, and we have knowledge of the Way - knowledge of how to worship God in spirit and truth, or how to embody the Spirit of God.

“God is spirit, and those who worship God must worship in spirit and truth” (John 4:24).

This, exactly, is what we learn from living Tzaddikim, the cultivation and embodiment of the Divine Attributes (Sefirot), and the embodiment of the Spirit of God (Ruach Elohim), and recognizing a living Tzaddik, and cleaving to them, we come to know and understand that this spiritual realization is possible for us; if it happens in any single human being, then it is possible for every human being.

In this, perhaps, we may understand that faith in Tzaddikim is faith in ourselves, faith in the possibility of our own enlightenment and liberation - faith in God within us, faith in God within everything!

This cannot just be belief in something that transpired ages ago in some mythical or fairytale reality, but we must have knowledge of the Spirit made flesh today, and we must labor to embody the Spirit fully; in this is our freedom, the liberation of our soul in the Messiah - engaging a conscious evolution in this way, co-laboring with the Spirit, we are transformed into the same image (Tzaddik) from one degree of glory to another, and so we come to resemble the Anointed (Messiah).

Living Tzaddikim bring this Divine Presence and Power into today, the here and now, and in the experience of this Divine Presence and Power the Gospel is no longer a thing of the past, but quite literally we are living in the Gospel today, in the flesh! Praise God!

Perhaps the most simple, and accurate, analogy of a Tzaddik and their disciple, and the play of Light Transmission, is that of a candle that is lit and one that is not; as the candle that is not lit draws close to one that is, the flame passes between them and both are set on fire. All in a mystery it is ordained that something passes between us here, in the flesh, in this world, an actual transmission of light and fire, the Spirit, and in some way, as with Saul of Tarsus, although we may receive an initiation in vision and through a Glory Body appearance, or some movement of direct influx from the Spirit, it is complete and is sealed when received through the Emanation Body, a living Tzaddik in this world.

This is reflected in the Threefold Sanctuary: The outer sanctuary, and our entrance to faith, is through Yeshua Messiah, Gospel and Anointed Community, and this corresponds with the past and tradition; the inner sanctuary, and our entrance into knowledge (da’at, gnosis), is through the Holy Tzaddik, Great Angel and Holy Bride (Shekinah), and this corresponds with the present and living revelation, the Divine Presence and Power manifest with us today; the secret sanctuary, our entrance into enlightenment and the Great Ascension, is through direct experience of the Threefold Body, Truth Body, Glory Body and Emanation Body - our own experience of Supernal Realization, or embodiment of Christ or God Consciousness.

Now understand, when it is written that Elisha asked Elijah for twice the power of Elijah, and that invocation was fulfilled, on an esoteric level this speaks a certain mystery of all living Tzaddikim. First, all are a disciple of a Holy Tzaddik, and in all that they do it is the radiance, or glory, of their Tzaddik shining through them; hence, the spiritual power of a lineage or succession - living tradition, living revelation. Second, when the Spirit of God anoints a Holy Tzaddik as Tzaddik, in effect they receive a double portion of soul, and a double portion of the Spirit, and therefore they have twice the power of the Holy Spirit, and the spirit of prophecy and wonderworking power is with them; hence, their capacity of mercy and judgment, the tikkune of souls, and the transmission of Supernal Light and the Spirit.

The closer we draw to a Holy Tzaddik the more we will experience and realize the Divine Presence and Power that manifests as them, in the flesh, and the movements of the Holy Spirit with them, and as we do we will realize the dance of the Holy Shekinah with us throughout our lives, and abide in communion with the Holy Spirit and the angels throughout our days.

Understand, much is conveyed through the words of Tzaddikim when they give teachings and revelations, but so also through their flesh, their bodies, through their glance or gaze, through shifts of their countenance, through shifts in voice, through their gestures and movements; through all of these things they communicate something of the Holy Light and Spirit, and they invoke influxes of the Divine Attributes, and they hint at deep, esoteric mysteries for those who have ears to hear and eyes to see in the Spirit. The spirit of prophecy is alive with them so that even in the midst of mundane conversation they may hint at deep mysteries to those who know them, and more so, when speaking and teaching one will find that prophecies are often communicated on a subtle level, so that they speak things that come to pass, though rarely in an overt way. In compassion, most often, they only hint at deep things, and they conceal the greater glory and power that is in them, imparting measured blessings that we are able to receive as we draw close. To know and understand this, of course, we must draw very close to them, and then we will see that this is so, very much so!

Tzaddikim are gifted with twice the power of the Holy Spirit in order to fulfill their spiritual work and mission, and they hold this great power of God, not for themselves, nor for their own self-ambitions and self-glorification, but they hold it on our behalf, for the sake of Anointed Community, and for the sake of the service of the kingdom of heaven and the glorification of God. Quite literally, it is gifted to them so that they might gift it to us through the imparting of blessings and empowerments, so that we also might awaken and embody the Spirit of God, and return to God, or reintegrate our soul with the Infinite Light, Infinite Glory, of the Most High.

As we approach the Holy Feast of Yohanan the Baptist and the preaching of the Gospel, in this light it might be good to remember that Adonai Yeshua had a Holy Tzaddik, Yohanan; if this was good for the Perfect Master, then it is good for us, and to us it is precious, the cornerstone of Light Transmission, or living revelation.

If anyone seeks to find a Holy Tzaddik, and seeks to draw near to a Tzaddik, then let them pray with passionate yearning to God, for it is only through the Spirit of God that a person can find a Tzaddik and be received by them; the Holy Spirit must give us to them, and must reveal them to us.

May those who seek out living Tzaddikim be blessed to find them and recognize them, and yet more to be received by them! Amen.


Shalom Aleichem!
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Perfection of Discipleship

#16 Postby Elder Gideon » Fri Jan 29, 2016 2:22 pm

Feast Day Shalom, Tau Malachi:

Now understand, when it is written that Elisha asked Elijah for twice the power of Elijah, and that invocation was fulfilled, on an esoteric level this speaks a certain mystery of all living Tzaddikim. First, all are a disciple of a Holy Tzaddik, and in all that they do it is the radiance, or glory, of their Tzaddik shining through them; hence, the spiritual power of a lineage or succession - living tradition, living revelation. Second, when the Spirit of God anoints a Holy Tzaddik as Tzaddik, in effect they receive a double portion of soul, and a double portion of the Spirit, and therefore they have twice the power of the Holy Spirit, and the spirit of prophecy and wonderworking power is with them; hence, their capacity of mercy and judgment, the tikkune of souls, and the transmission of Supernal Light and the Spirit.

I'm so intrigued by what you've shared of twice the power. It indicates for me precisely how a companion is never greater than their Tzaddik, for to be like their Tzaddik, they'd have to be twice the embodiment. This is not only a fact, but a protective guard against dangerous hubris, for when compared with another of twice the power, one cannot ever say they've ever 'arrived.' It is a blessing, much like a traditional Irish fisherman's prayer, "I thank you God that my boat is so small and your sea is so large."

This same humility of a companion or disciple with their Tzaddik creates the conditions for genuine intimacy and receptivity, perfecting discipleship. The Bible shows some phenomenal examples of a perfect disciple, such as Joshua with Moses and Elisha with Elijah. That these disciples' journeys are so detailed affirms the depth of their relationship with their Tzaddik. It then suddenly occurred to me when contemplating these two particular disciples that a witness of their perfection makes for quite a different insight in light of the Transfiguration:

Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one* on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, ‘Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.’ He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, ‘This is my Son, the Beloved; listen to him!’ (Mark 9:2-7).

Our midrashim teach that Yeshua was incarnate both as Joshua and Elisha. The appearance of these two particularly great Tzaddikim, arguably the most important to Judaism, seems to bless and honor their protege manifest now as Yeshua!

What more may we draw out of this witness of the perfection of discipleship in the Perfect Tzaddik?

Gratefully,

Elder Gideon

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Re: Receptivity

#17 Postby sheryl » Sat Jan 30, 2016 9:29 am

Shalom, Tau Malachi and Elder Gideon!

I am most taken this morning by this that you said above, Tau Malachi:

In this, perhaps, we may understand that faith in Tzaddikim is faith in ourselves, faith in the possibility of our own enlightenment and liberation - faith in God within us, faith in God within everything!

This cannot just be belief in something that transpired ages ago in some mythical or fairytale reality, but we must have knowledge of the Spirit made flesh today, and we must labor to embody the Spirit fully; in this is our freedom, the liberation of our soul in the Messiah - engaging a conscious evolution in this way, co-laboring with the Spirit, we are transformed into the same image (Tzaddik) from one degree of glory to another, and so we come resemble the Anointed (Messiah).

Living Tzaddikim bring this Divine Presence and Power into today, the here and now, and in the experience of this Divine Presence and Power the Gospel is no longer a thing of the past, but quite literally we are living in the Gospel today, in the flesh! Praise God!


Praise God, indeed!

That Tzaddikim continue to incarnate among us, this is the new covenant, yes? That we would not be left as orphans but that the Spirit of God would continue to be among us?

Another Holy One among us, Apostle Paul, spoke similarly hundreds of years ago:

Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Yeshua Messiah is in you?—unless indeed you fail to meet the test! I hope you will find out that we have not failed the test. But we pray to God that you may not do wrong—not that we may appear to have met the test, but that you may do what is right, though we may seem to have failed. For we cannot do anything against the truth, but only for the truth.(1 Corinthians 13)


It feels very much that Paul is likewise speaking of faith of Tzaddikim, external and internal!

Examine yourselves...test the tzaddik within and test Tzaddikim without! This test feels to be the witness that Elder Gideon questions--the witness of truth.

Since Feast Day yesterday, a movement of gratitude has been passing through, for the Tzaddikim that continue to incarnate among us, for without them, how would we find the path of truth?

Praise to you, Holy One, whose covenant ensures that Tzaddikim continue to take on flesh and live among us! May we seek until we find.

With gratitude,

Sheryl

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Re: Receptivity

#18 Postby Tau Malachi » Sat Jan 30, 2016 3:56 pm

Greetings and blessings in the Holy Light of the Messiah!

The radiant appearance of Adonai Yeshua, along with Moses and Elijah in the transfiguration corresponds with the revelation of the Glory Body of Tzaddik, a profound movement of Light Transmission in which the radiance of the holy neshamah and supernal zelem (image) shine from within the Holy Tzaddik, revealing their appearance in heaven and the World-To-Come. This naturally may provoke a remembrance in disciples of their own origin in heaven and the Light Continuum and open the way for a Thunderbolt Enlightenment, but that assumes that a disciple is able to draw close to their Tzaddik and merge with them in the Shekinah to experience this revelation and not be overwhelmed in the midst of the revelation of great glory, the Supernal Light; hence, it requires passionate faith and devotion, and self-purification.

The appearance of Moses and Elijah do, indeed, reflect the mystery of Tzaddikim and discipleship, for these great Tzaddikim had a deep soul connection with Adonai Yeshua having served as the Tzaddik to him in previous incarnations. On the one hand these two great Tzaddikim appear because their spiritual labor was for the sake of the manifestation of the kingdom of heaven on earth and the coming of the Messiah, preparing the children of Israel to receive the Messiah, and with Yeshua the kingdom of heaven, the Messiah, had come. On the other hand, however, they appear to bless their true and faithful disciple who had come into being, reaching a higher grade of soul or spiritual realization than his Tzaddikim, fulfilling their inmost heart’s desire and soul mission.

First, the entire lineage of patriarchs and matriarchs, and the lawgiver and prophets after them, labored for the coming of the Messiah, and today Anointed Tzaddikim labor for the ongoing revelation of the Messiah and the Second Coming of the Messiah, tending the Continuum of Light Transmission through which Supernal Consciousness, Messianic Consciousness dawns; hence, the spiritual labor of the harvest of souls, the salvation of all creatures in heaven and on earth. Second, and intimately connected with this Great Work, the desire of the Tzaddikim and the whole intention of their life, is for their disciples, and very specifically the desire for at least one true and faithful disciple - a perfect disciple- who is able to receive the full transmission of their da’at and ruach, and the Holy Light and Spirit that is in them; and with this desire it is their hope for a disciple to succeed them in lineage, and more so, a disciple who might reach a higher grade of soul or spiritual realization, and who might enact even greater spiritual works than they have.

In this light we may consider the teaching of Yeshua Messiah when he says to his disciples, “Do you not know that you are all sons and daughters of God?” and when he says to his disciples, “You will do greater things than you have seen me do.” Clearly, his desire was, and is, for his disciples, and his hope is that they embody the Holy Light and Spirit, and Messianic Consciousness in full, just as he has done. This is the way of true Tzaddikim, their entire desire and interest is for our well being and happiness, our enlightenment and liberation; they seek nothing for themselves, but rather their desire is to give, and it is for us, that we might be uplifted in return to God and experience the very same spiritual realization they embody, and perchance an even greater realization.

Considering the appearance of Moses and Elijah in the revelation of the Glory Body of Adonai Yeshua we may also say this; in moments of Light Transmission, and revelations of the Glory Body, the radiance of the soul of a Tzaddik shines through the disciple, and something of the spirit and soul of the Tzaddik is with the disciple who has come into being as a Tzaddik. In fact, wherever this Thunderbolt Enlightenment touches down it is as for the first time every time, and the Divine Presence and Power of all Tzaddikim, past, present and future, is in that place, the fullness of the Holy Tzaddik, the force of Shaddai. This is also true in revelations of the Body of Glory, it is like a palace of light, glory, filled with the spirits of countless Tzaddikim and angels, and there is a great luminous assembly in that place. It is the Holy Land.

Wherever a Tzaddik dwells, wherever a Tzaddik goes, that place is Makom - the Dwelling Place of the Shekinah- and that place is the Holy Land, or Promised Land.

In this, perhaps, we may understand that the fulfillment of the Tzaddikim is in their disciples, and likewise we may understand that the play of Light Transmission between a Tzaddik and their disciples transcends the Tzaddik and disciple, the radiance manifest shines throughout the world, and reaches into generations of the future. Truly, the full revelation of the Divine Presence and Power embodied in Tzaddikim is dependent upon their disciples, for the greater their assembly of spiritual companions the greater the revelation of the power of the Holy Shekinah and Spirit with them; if, heaven forbid, a Tzaddik was encumbered with an inauspicious assembly, or they were not able to impart their da’at and ruach in full to at least one close companion, their transmission and revelation would be diminished in this world, and they might largely remain concealed and unfulfilled in the world. In this we may gain insight into the importance of receptivity in discipleship, for when we are able to receive various gradations of Light Transmission from Tzaddikim, and the revelation of the Glory Body, we serve to make the kingdom of heaven manifest on earth and a Great Light shines in the world; and how much more so if we also become able to engage the Light Transmission, and impart blessings and empowerments to others!

Now concerning concealed Tzaddikim we can say this, still there is fulfillment for them, for along with the visible assembly of a Tzaddik there is also a hidden, invisible assembly, and even if significantly encumbered and concealed in the world, they may be revealed in the heavens and active in the inner dimensions, uplifting many spiritual beings and forces in the Great Ascension. Indeed, we understand this with Enoch, in whose generation there was no one able to receive the full transmission of his da’at and ruach, or the Holy Light and Spirit that was in him, and therefore God took him from the world, uplifting him in divine rapture. The great glory and power of Enoch, however, was revealed and imparted in the heavens, and he was translated into Metatron, the Prince of the Face - “Little Yahweh”- and was exalted beyond all of the angels of creation to stand among the supernal angels as a “Bright Star.”

Instead of entering into full reintegration with the Infinite Light (Ain Sof Or) Enoch chose to abide as a great angel of the Holy One in compassion to labor for the coming of the Messiah in all realms, worlds and universes of creation; hence, withholding himself from full transcendence until all living spirits and souls return to God and are reintegrated with the Infinite Light. On account of this, one midrash of our oral tradition teaches that it was not Moses, but Enoch that appeared with Elijah at the transfiguration of Adonai Yeshua - the two taken up in divine rapture, one abiding in the height and the other returning again and again to incarnation.

Perhaps this is enough for one day.

Shaddai Shalom!
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Re: Receptivity

#19 Postby Martina » Sun Jan 31, 2016 6:01 am

Greetings in the Light of the Holy One!

"In this, perhaps, we may understand that the fulfillment of the Tzaddikim is in their disciples, and likewise we may understand that the play of Light Transmission between a Tzaddik and their disciples transcends the Tzaddik and disciple, the radiance manifest shines throughout the world, and reaches into generations of the future. Truly, the full revelation of the Divine Presence and Power embodied in Tzaddikim is dependent upon their disciples, for the greater their assembly of spiritual companions the greater the revelation of the power of the Holy Shekinah and Spirit with them;"

I am reminded of the teachings in our tradition on the inner circle of Lord Yeshua and on Lady Mary as his inmost disciple through whom a living tradition of light transmission was preserved in secret. I am deeply grateful that this line of light transmission was preserved by true disciples until today when the Spirit inspired it to be openly shared and when there is an even greater need for it.

The teachings that can be shared by a Tzaddik in a living tradition depend on his disciples. We see this in Pistis Sophia when the Risen Savior spoke new teachings because Lady Mary and other disciples knew to ask for them. Through this play of light transmission all of the disciples received teachings. Praise God!

Any corrections will be received with gratitude.

Shabbat Shalom,
Martina
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Re: Receptivity

#20 Postby Anna » Mon Feb 01, 2016 9:14 am

Blessings in the Light of the Holy Bride!

Thank you, Tau, for these teachings, and to all contributing to this thread! I, too, abide in awe of the Holy One and in gratitude for Tzaddik and Anointed Community, and for this Lineage!

With your mention of Lady Mirya, Sister Martina, I cannot help but contemplate the great gift of receptivity that she embodied and continues to incarnate and embody to this day. It seems that the invocation of receptivity is the invocation of the Holy Bride and her reception in this world. We hear in teachings that masculine signifies projective energy or force, and that feminine represents receptive energy or form- a vessel of this energy. At this time the force is here, for God is everywhere, but the vessels must also arise to embody the Fiery Intelligence.

In the Second Coming Messiah comes on "clouds of glory," which, I recall hearing, are a great assembly of anointed communities. For such a gathering there is a great need for receptivity. How may we more passionately invoke this greater receptivity in ourselves and in the peoples on this Good Earth?

Holy One, send many messengers to preach the Gospel of Truth, and bless the people and the land with the gift of receptivity so they may receive your message!
Shalom!
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Re: Receptivity

#21 Postby Tau Malachi » Mon Feb 01, 2016 11:13 am

Grace and peace to you in Yahweh Elohim, Shaddai!

There is something more that we can share concerning Joshua and Elisha, and the perfection of discipleship, or spiritual companionship.

Joshua was the protege of Moses, a constant attendant and companion to him, seeking to be as near to him as he could and seeking to be with him as much as possible. When Moses ascended the Holy Mountain to receive the revelation of the Shekinah of Yahweh and the law, Joshua was the only other soul allowed upon the mountain, and he was stationed part way up the mountain and could go no further, but he abided in his station in spiritual humility, honoring his Tzaddik and the Holy One, and likewise, he abided in his station as a watcher and guardian in spiritual self-worth, shielding his Tzaddik from the influences of the mixed multitude and forces of the Other Side. As we know, Joshua was the commander of the hosts of Israel, the armies of Israel, leading them in battle, and as such he was a great guardian of the Community of Israel - Holy Shekinah, and Tzaddik, ensuring that Moses could attend to the Continuum and Communion without need to turn away, save when the Spirit drove Moses to engage in holy actions and the working of wonders that only the Tzaddik could accomplish. Joined with this, as we know, Joshua attended to Moses in the Holy Tabernacle, or “tent of meeting,” receiving an abundance of teachings, praying and meditating with Moses, and worshipping in the Holy Shekinah with him, ultimately receiving the full transmission of the da’at and ruach of Moses, and the inmost gradation of Light Transmission under the old covenant. On account of this, with the deaths of Miriam, Aaron and Moses, Joshua received the blessing as Moses’ successor, and as his successor he led the Community of Israel into the Holy Land, fulfilling the vision and mission of his Tzaddik, taking up the spiritual work of his Tzaddik as his own. Thus, indeed, he was a perfect disciple, and he himself came into being as a great Tzaddik.

Elisha was the protege of Elijah, a constant attendant and companion to him, just as Joshua was with Moses, though unlike Joshua he was not a leader of armies in battle, but rather his focus was upon the ways of the prophets and the Baal Shem - Master of the Name, and upon the spiritual labor of restoring the lineage of the prophets and their assemblies, and ensuring that the knowledge, understanding and wisdom of the Baal Shem was preserved. This was the vision and mission of his Tzaddik, and he took it up as his own. When he was called and anointed by Elijah as his disciple Elisha made a holy sacrifice and gave away all that he had, and he ran after Elijah, and followed him from that day forward, never looking back or turning away. When the time approached for Elijah to be taken up by Yahweh, and three times he was given permission to turn aside and stay behind, Elisha refused to depart from his Holy Tzaddik’s side, seeking Elijah’s good company as long as he could. Abiding as a true and faithful companion to Elijah, as we know, in the end he received twice the power of Elijah, and he fulfilled the vision and work of Elijah. Thus, he too was a perfect disciple, and he came into being as a great Tzaddik - the Baal Shem of his generation.

All of this reflects the passionate faith and love of Joshua and Elisha for the Holy One and their Tzaddikim; quite literally on a spiritual and vital level each merged completely with their Tzaddik, their persons and lives becoming inseparable from their Tzaddikim, and therefore they embodied the Shekinah and Spirit as a Holy Tzaddik in their lifetimes.

Truly, if you consider it, they shared the same passionate faith and love for heaven and the Holy One as their Tzaddikim - they lived, not for their own sake, but for the sake of the kingdom of heaven and glorification of God, and they enacted a complete and total self-offering to the Holy One, and to Tzaddik and Community, taking up the spiritual work of their Tzaddik as their own.

Understand, this was not something imposed upon them from the outside, but it came from within them, and they were drawn to Tzaddikim and given to Tzaddikim because this was the desire and mission of their holy neshamah, and before they were born they had a deep connection with their Tzaddikim. Thus, through discipleship, companionship, the true purpose and meaning of their incarnations were revealed and made manifest, and the inner aspects of their souls were embodied - the light within them was drawn out through sacred friendship and a co-labor in the Spirit of God (Ruach Elohim).

It is this complete self-offering in discipleship that creates the conditions through which a double portion of neshamah and the Holy Spirit are received as a soul is anointed as Tzaddik by the Holy One; completely empty of themselves the Holy Spirit is free to take up her full Divine Action with, in and through them, and completely open and sensitive, the radiance of the neshamah of their Tzaddik merges with them and shines through them, along with their own neshamah.

There are, of course, other emanations of the soul of Tzaddikim at various gradations of ruach and nefesh, and likewise the play of ivurim - impregnations with sparks of the soul of the Tzaddik at various gradations, all as is good to give, all as a disciple or companion is able and willing to receive; with perfect disciples, however, it reaches into inner aspects of the soul, neshamah, hayyah and yechidah.

In this play of sacred friendship, joined with spiritual self-worth, spiritual humility is the most essential key. This, perhaps, becomes most obvious with Elisha and his invocation of twice the spirit or power of Elijah. You see, he did not make this request in arrogance, or any lust for power and self-glorification, but rather it was an expression of his great humility, for be felt that that he need to be twice the man that Elijah was to be able take up the role of Baal Shem after Elijah; hence, he was humble in the presence of his Tzaddik, abiding in complete self-negation, complete self-offering, the Wisdom of Ain (No-Thingness).

These incarnations as Joshua and Elisha, along with the incarnation as Jacob, serve to open the way for the coming of the Messiah, the full embodiment of the Spirit of God (Ruach Elohim) and God Consciousness - Supernal or Messianic Consciousness, and this repeated action of a complete self-offering came to its climax on the Holy Cross, taking on negative karma, the sin of the world, removing all obstructions to the reception of the Holy Light and Spirit through which true salvation is manifest - enlightenment and liberation. As Yeshua Messiah teaches, in him, in his self-offering, and the Light Transmission made manifest through him - the kingdom of heaven, the law and the prophets were fulfilled; hence, the Glory Body appearance of Moses and Elijah in the transfiguration.

This was the intention within and behind all of the incarnations of this soul, and now the intention is the Second Coming of Messiah, the pouring out of this Supernal Anointing upon all who desire to receive it and who are receptive.

Through the mystery of the Holy Cross, and the full revelation of the Body of Glory in the resurrection, the da’at and ruach of Yeshua Messiah was imparted in full to the Magdalene and inner circle of disciples - the Spirit through which full knowledge and unification with God is attained, and with the Spirit they received the Supernal Light, and all of them came into being as Anointed Tzaddikim, having merged with the Perfect Tzaddik, the Messiah.

You may recall that it is said that Lady Mirya was the “soulmate” of Adonai Yeshua, which is to say that she shared the same neshamah with Yeshua, though the emanation of ruach and nefesh were individual and distinct. Thus, she was able to draw closest to him as a disciple, and able to probe deep mysteries and draw out revelations of new teachings of the Torah and Gospel, as well as to inspire great movements of the Holy Spirit, and all who were present were able to receive blessings and teachings they would not have known to invoke because of her. As she did this it was love-play, delighting in the mysteries and the revelation of the Divine Presence and Power in her Tzaddik; she had no thought of herself, but her intention and thought, and passion, was her Holy Tzaddik, the Messiah, and El Elyon.

My beloved Tzaddik, Tau Elijah, was fond of saying that the teachings on “soulmates” in the Kabbalah were, in fact, teachings on true discipleship, for a close disciple is as a soulmate to a Holy Tzaddik, having a deep heart and soul connection, caught up in the passion of spiritual love, two souls that come together and merge with one another in the Holy Shekinah, becoming one and the same Light-presence and Light-power; given that when a full unification happens in the inmost gradation of Light Transmission between a Tzaddik and inmost disciple, and there is a full imparting of the da’at and ruach of the Tzaddik, along with an emanation of their neshamah merging with the neshamah of their disciple, truly such a disciple is as a soulmate, but in a passionate spiritual love, not a romantic love.

This speaks to true and full receptivity, and the true nature of our self-offering; it’s a matter of a completely open heart, an unconditional love and boundless compassion - a passionate love that utterly consumes us until only the Beloved remains, the Light-Presence and Light-power, or the Messiah and Holy Spirit.

In this light we may recall the single commandment of Yeshua Messiah: “Love one another as I have loved you.” Such is the love of perfect discipleship.

May we receive this greatest gift of the Spirit, the fullness of love! Amen.

Shaddai Shalom!
Tau Malachi

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Re: Receptivity

#22 Postby Tau Malachi » Mon Feb 01, 2016 3:54 pm

Salutations to you in the Blessed Name!

Having spoken of the incarnation of the soul of Adonai Yeshua as Joshua and Elisha there are also teachings to be given concerning Jacob and true discipleship. As we know, through the wisdom of Rebekah Jacob received the transmission of the patriarchal succession from Isaac, for she understood the evil that was in Esau and that he was unfit to receive and carry the initiation of the lineage; he was dominated by nefesh behamit, the bestial inclination, and the evil inclination was strong in him, and he was not inclined to generate nefesh elokit, a godly soul, let alone to labor for the realization of ruach, his spirit or intelligence. Jacob, however, had a natural inclination towards this, and Rebekah taught him to cultivate it from his earliest youth, and therefore she put him forward as the next in the line of true Tzaddikim.

When Jacob received the blessing of Isaac as the successor, however, he had to flee from the wrath of Esau and he could not receive the deeper teachings of Light Transmission and the Kabbalah from his father, his Tzaddik, nor see him through his old age into death. Therefore Sarah sent him to Laban, and he went to Laban, not only to acquire a wife, a true shekinah consort, but also for teachings of the deeper mysteries of lineage and the covenant. Now you must understand that Laban was not a true Tzaddik, although he did have knowledge and power, but rather, he was a false “tzaddik,” a false teacher and false prophet - a sorcerer, using his knowledge and power for his own self-interests and self-glorification, not for the sake of heaven and God. Thus, according to Jewish Midrashim, Balaam, the sorcerer who Balak sought to curse Moses and Israel, is said to be from the line of Laban. Nevertheless, Jacob was a righteous man, and was compassionate and godly, and although he was aware of who and what Laban was, he served him faithfully and treated him as though he were a true Tzaddik until the end of his journey with Laban; he labored for Laban for fourteen years, not only for the sake of Leah and Rachel, but as an offering to God for teachings received. As long as Jacob was with Laban and served him Laban prospered abundantly. When Jacob received his full anointing as a Holy Tzaddik from the Lord, however, his knowledge and power excelled that of Laban, for one who serves heaven and the Holy One has the “ear of heaven” and is able to invoke influxes of the Sefirot, but Laban, as a sorcerer, could only draw from the Other Side, the forces of the klippot and false, impure lights. Thus, in the end, he was called to depart from Laban, and was called to subjugate Laban, and that is what he did, all as God willed it; however, Jacob did not judge Laban, nor did he ever speak evil against him or slander him, but he acted as led by the Spirit and departed in peace from Laban, following in the way of the Lord (Yahweh, Adonai).

It is said that when Jacob subjugated Laban, who dealt with him in wickedness and deception, departing from him in peace, he diminished the power of Balaam who was to come, generating mercy for the children of Israel who would follow Moses and seek the Promised Land.

First, this teaches us the need for passionate prayer and self-purification, asking the Lord to guide us to a true Tzaddik, and this is especially true in these dark times, and in this land, for false “tzaddikim,” false teachers and prophets abound, and the true Tzaddikim are few and far between. Thus, even more so than in previous generations there is a need for passionate prayer and self-purification if we are seeking to find true Tzaddikim.

Second, this teaches us that when we are given to a Tzaddik, and we are received by a Tzaddik, it is not our place to judge the Tzaddik - even if in the midst of inauspicious circumstances and dark times all that could be found were false tzaddikim; still we would serve heaven and God, and seek to receive knowledge and power to serve heaven and God, and to restore to the kingdom of heaven what belongs to heaven.

Understand, what Jacob did in seeking out Laban was good, and was necessary, for there was no other choice in his day and in one way or another the exchange of discipleship was needed for the sake of a greater good; but, because he could not complete his discipleship with a true Tzaddik, after the generation following him the patriarchal succession ceased and four hundred years of bondage in Egypt began. You see, Jacob was not able to receive the full transmission of da’at and ruach from a true, living Tzaddik, which is the cause of the generation of a greater, enduring Continuum of Light Transmission. In spite of this, however, Jacob was able to generate the matrix of the children of Israel - Community of Israel, and he was able to generate great merit, great light-power, for future generations; the continuum for the generation of a full circle of true and faithful disciples for the reception and revelation of the Messiah was set into motion by him, and it was taken up and brought to fruition by the Spirit of God, Ruach Elohim.

The spiritual work of Jacob, in fact, was very complicated and layered, for as we know, the souls that would become the Holy Mother and Holy Bride with the Messiah were incarnate as Leah and Rachel, who were liberated from the dominion of Laban and the Other Side by Jacob.

As we know, this soul-stream that appeared as Jacob, Joshua, Elisha and Yeshua was destined to be the Messiah in this world before incarnating in it, having become realized in another world-system; and yet, throughout the incarnations of this holy and enlightened soul there was a play of discipleship, and through out the incarnations of this soul there was a labor to fulfill a greater purpose and mission - a greater destiny. In this, perhaps, we may understand the importance of discipleship and the movements of the Holy Spirit in it to the accomplishment of the Great Work in this world, and likewise we may understand that from one life to another there is a greater destiny that we are laboring to fulfill as we play our roles in life and serve heaven and the Holy One.

These are a few further teachings that it seemed good to share.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Yonah
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Re: Receptivity: True Discipleship

#23 Postby Yonah » Mon Feb 08, 2016 10:56 am

Greetings and Blessings in the Name of Adonai Yeshua!

I am so grateful for this thread and all that has been shared. When I started the topic of Receptivity I never dreamed it would become such a rich discussion and teaching. Praise Ma!!

I'm struck by so much from this thread that I can't possibly write on all of it. There is so much to contemplate and enact. The mystery is beautiful.

What is drawn for me to comment on and ask about is below:
As we know, this soul-stream that appeared as Jacob, Joshua, Elisha and Yeshua was destined to be the Messiah in this world before incarnating in it, having become realized in another world-system; and yet, throughout the incarnations of this holy and enlightened soul there was a play of discipleship, and through out the incarnations of this soul there was a labor to fulfill a greater purpose and mission - a greater destiny. In this, perhaps, we may understand the importance of discipleship and the movements of the Holy Spirit in it to the accomplishment of the Great Work in this world, and likewise we may understand that from one life to another there is a greater destiny that we are laboring to fulfill as we play our roles in life and serve heaven and the Holy One.


This teaching makes it so clear that we need to be true disciples. I read in an earlier post the need for spiritual humility and spiritual self-worth. This seems so clear in light of the above passage. We need to have humility to be able to take direction from our Tzaddik. Our culture is so focused on autonomy and personal power that we miss how important this movement of discipleship is. If we can't be humble, how can we take direction, learn, and actually enact the role of disciple? It seems that if we can't be a true disciple to a Tzaddik, how can we be a true follower of God? It seems that if we don't have the humility to be taught, how can we take direction from YHWH Elohim?

I also see such a great need for spiritual self-worth. I've seen so many times where we can't take direction because we doubt our ability to be a vessel of the Spirit. Just as we must trust that God can work through us, I think we also need to believe that our Tzaddik sees correctly and can sense who we are in God.

The quote above shows that an amazingly lofty soul-stream like Jacob-Joshua-Elisha-Yeshua needed to be a disciple in all his incarnations, working through his spiritual humility and spiritual self-worth. How much more must we be willing to take up this dance?

I'm also intrigued by a previous post where Tau Malachi reminds us that Elisha asked for a double portion of Elijah's soul and that he did this in humility. My question is about how much is appropriate to ask our Tzaddik along these lines? In spiritual humility and spiritual self-worth, what is an appropriate way to request a blessing for more energy, more passion, more knowledge, more of everything we need to serve God with all our being? I've done this repeatedly in prayer, but in the dance of discipleship, how is this done appropriately and with all respect our Tzaddik deserves?

Shalom!!!
Yonah
Shalom,
Yonah
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Tau Malachi
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Re: Receptivity: True Discipleship

#24 Postby Tau Malachi » Wed Feb 10, 2016 11:10 am

Grace and peace to you in Hayyah Yeshua!

When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit [ruach].” He responded, “You have asked me a hard thing; yet, if you see me as I am being taken from you, it will be granted you; but if not, it will not.” As the continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen! But when he could not longer see him, he grasped his own clothes and tore them in two pieces”
( 2 Kings 2:9-12).

As we know, before this movement in the Spirit Elisha sojourned with Elijah virtually all of the time for many years, and he attended to Elijah and served him as his protege in faith and devotion to the Holy One. On the way to this place Elijah bid Elisha to turn aside three times, but Elisha wished to remain with his Tzaddik as long as he lived and would not depart from him. On the final leg of the journey to the place of the ascension fifty men of the assembly of prophets walked with them, but as they approached the Sacred Jordan they had to stay behind, and only Elisha crossed over with Elijah. This exchange between the two of them was the culmination of this journey, and only at that time, in that place, could this final spiritual transmission and empowerment happen; it was in the power of the moment, in the movement of the Spirit that was transpiring with them, and was founded upon all that had transpired between them over the years.

There is no doubt that over the years, at various times, Elisha requested teachings, blessings and empowerments from Elijah, such is the way of discipleship, but this occasion was different, for Elijah inquired of Elisha what he might do for him, offering him a special blessing or empowerment, all as the Spirit might inspire Elisha to speak in the power of that moment; this was an offer Elijah made to his inmost disciple - his “spiritual son,” and the one who would succeed him as the presiding great prophet in the lineage, the Baal Shem.

Let us remember the great and awesome power of that moment, for with his mantle Elijah had parted the waters of the Sacred Jordan, making them turn back upon themselves, and they had crossed over; and after Elijah was taken, having received the mantle, Elisha returned in the same way to the holy men waiting on the other shore.

If Elijah had not inquired, and made this offer to him, Elisha would not have spoken the invocation that he did. It would not have been proper; and this offer and invocation was intimately connected to the parting of the waters of the Sacred Jordan - the manifestation of the power of Shaddai, the Almighty (Yesod, Holy Tzaddik).

In this story we understand that there are some inner and secret empowerments that a Holy Tzaddik must first offer before they may be invoked and received by their spiritual companion, and when they are able to offer them it in the midst of a great movement of the Spirit of God (Ruach Elohim); hence, the continuum must be in motion and they must open the way for their companion to invoke the empowerment. When we are received as a companion by a Tzaddik it is given that we can request and invoke many blessings and empowerments from them, and requesting and invoking a blessing or empowerment we will wait upon the Holy Spirit with our Tzaddik until God wills it to be given, but there are some empowerments that a Tzaddik sees in the Spirit and in heaven, which we would not know to invoke, and that they must offer or open the way for us to invoke them, and only then can they be given and received.

This story of what transpired between Elijah and Elisha also reveals something else; if we are blessed to be present when a Tzaddik departs this world, and we are close to them and can perceive something of their Glory Body and the ascent of their spirit (ruach), we may receive a special blessing, one that might spark an experience of Thunderbolt Enlightenment. This, however, is all in Divine Providence, all as is predestined, all as God wills it.

Now when we are received as a spiritual companion by a Tzaddik, just as we pray and invoke blessings and empowerments from the Lord, so also we may request various blessings and empowerments from our Tzaddik, and often it is we who must pursue them seeking a blessing or empowerment, for the reception of blessings and empowerments requires the force of our will and desire, and we must choose to draw near and abide with our Tzaddik in the presence of the Lord, the Holy Shekinah.

There is a natural flow of blessings in the presence of Tzaddikim, for they abide in the good company of the Holy Shekinah and the Spirit, and there are angels of heaven continually coming and going in their presence; to see a Tzaddik and visit with a Tzaddik is, itself, a blessing, and yet more so to hear teachings spoken while in their presence, or to be present when they pray and meditate, but there are also special blessings and empowerments for spiritual practices we can request, and when it is in the Spirit, and God wills it, they delight in sharing them. Perhaps we are seeking to overcome a strong klippah, a powerful barrier preventing us from drawing nearer to God, or we are seeking to discern the tikkunim of our soul and bring about the tikkune of our soul, or perhaps we are seeking a greater influx of the Holy Light and Spirit, or we are seeking to receive greater spiritual gifts so that we might be of greater service to the kingdom of heaven and God, or perhaps we are seeking an empowerment to pray or meditate with greater passion and strength, or seeking an empowerment for a spiritual practice or spiritual work. If we have been received by a Tzaddik we may request such blessings and empowerments, but we need to be willing to co-create with them the necessary conditions for the corresponding movement of the Holy Spirit between us, and we need to be willing to abide in the presence of the Lord, waiting upon the Holy Spirit with them, and we need to be willing to follow whatever instructions and guidance they give to us.

Understand, the four stages of drawing near to a Tzaddik that I’ve shared above also teach the way of seeking a special blessing or empowerment. When a desire for to receive a blessing or empowerment arises we will turn to the Lord, and we will ask God to bless or empower us, and we will ask the Spirit to intercede on our behalf; then, when the Spirit moves, having the Spirit with us, we will go to see our Tzaddik. When we see our Tzaddik, in the Spirit we will look for the power of the moment - good timing to request the blessing or empowerment we seek, and most often we will make an offering to the Lord in connection with our invocation, giving charity to the Tzaddik and Community. Then we will listen and hear, and take to heart, any teachings, revelations, instructions or guidance our Tzaddik has to offer, and when the Spirit moves them, when it is time, we will uplift our spirit, our energy, and open our heart and mind with them in prayer, meditation or sacred ceremony, receptive to the energetic transmission they share with us, receiving the blessing or empowerment from them. This, in general, is the way of invoking and receiving blessings and empowerments from the Tzaddikim.

Now we can teach the way of invoking special blessings and empowerments in general, but in particular it is a creative affair in the Spirit, and as we seek a blessing or empowerment we need to be open and sensitive to the Spirit, and seek the inspiration of the Spirit, and follow the intelligence of our heart and the Spirit. There are, in truth, many ways of invoking a blessing or empowerment from a Tzaddik, just as there are many different ways Tzaddikim may impart blessings or empowerments, all as the Spirit inspires them, all as God wills it. Likewise we must understand that the blessings and empowerments we receive from a Tzaddik will depend upon our faith and devotion - faith and love, and the sacred relationship we choose to co-create with them. The greater our faith and devotion, the deeper the sacred friendship we develop with them - the closer we are willing to draw to them, the greater the blessings and empowerments we will be able to receive.

Tzaddikim love all their companions equally, and desire to share their da’at and ruach, and the Holy Light and Spirit with all equally, and yet in any assembly that forms around a Tzaddik there are inmost disciples and outermost disciples, and many in between, and there are those they most love because those disciples are most receptive to their love are are able to receive it fully, and are able to have passionate love in return, drawing very close to their Tzaddik. Where there is passionate faith and love blessings and empowerments freely flow, and there is hardly any need for an invocation, there is simply this love-play in the Shekinah and Holy Spirit, and nothing is refused or withheld between two knit together in this way.

We see this with Elijah and Elisha, from the outset Elisha had passionate faith and love, so that when Elisha was receive by Elijah according to the word of God, he made an offering to the Lord of his oxen, and he enacted a give away, feeding the people, and he ran after his Holy Tzaddik with great zeal, never turning back. Elisha then remained with Elijah, abiding with him perpetually in the presence of the Lord, wishing to be with Elijah all of the time, desiring to receive all that Elijah could give; his passionate faith and love was so great that he would not leave Elijah’s side as long as Elijah lived, even when Elijah gave him his blessing to turn aside three times. Thus, while fifty men of the assembly of prophets went out with them towards the Sacred Jordan and were a witness to what transpired from a distance, only Elisha crossed over the Sacred Jordan with Elijah and so he received the final blessing of twice the spirit or power of Elijah.

If we consider Elijah and Elisha, and nearness to Tzaddikim, we will understand that if we love a Holy Tzaddik we will take up their work as our own, and as we do, so we resemble them and draw near to them, and we merge with them in the Holy Shekinah and Spirit.

In closing we can say this, that when we receive blessings or empowerments from our Tzaddik it is incumbent upon us to take them up and integrate them, and bring them to fruition; hence, to engage in the corresponding spiritual works and bear good fruits for the kingdom of heaven. Understand, if we invoke and receive a blessing or empowerment, but we do not make good use of it, in effect we have called upon the Name of the Lord in vain, or we have blasphemed the Holy Spirit, heaven forbid! In this regard we may contemplate the parable of talents, for it speaks directly to this; whatever we receive from our Tzaddik we need to take up and put to good use, and in this we respect and love them, and we fulfill the will of God.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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