Adam: Human One, Spiritual Being

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Adam: Human One, Spiritual Being

#1 Postby Tau Malachi » Sat Nov 19, 2016 3:38 pm

Adam: Human One, Spiritual Being

The esoteric meaning of the name Adam, Alef indicating spirit and Dam blood, “spirit in the blood,” is well known. There is another related teaching concerning the name Adam that I’m inclined to share, one deeply connected with the idea of the human being pervaded by the spirit.

Understand, at the outset Adam, the Human One, was a completely spiritual being, and so it was until Adam ate of the fruit of the Tree of Knowledge, mixing good with evil, tainting, corrupting good with evil, for then Adam fell into materiality, the darkness of matter, and became bound up in ignorance, or sin and death. Originally, however, Adam was destined to eat of the Tree of Life and experience conscious unification with the Eternal One, and have light and life without end - eternal life. This intention of the Eternal One for Adam is in the name he-she was given, and having foreknowledge of the sin of Adam and the shattering of the Holy Vessel Adam was, the tikkune of Adam is in the name the Holy One gave him-her, the tikkune of us all and tikkune of the world is in the name of Adam.

Look and see! First there is Alef, and Alef corresponds with the Holy Light and Spirit, and more so corresponds with wisdom, enlightenment, that comes through the reception of the Holy Light and Spirit; Alef indicates Adam, the Human Being, as a spiritual being who has an innate impulse to seek God, or enlightenment, and who is created, formed and made as a Holy Vessel of the Light and Spirit of the Infinite One. Dalet follows Alef in the name of Adam, and Dalet corresponds with the four yesodot, four fundamental elements of consciousness, and Alef corresponds with the fifth element - tzaddik, one who is enlightened, through which the yesodot are purified and the image and likeness of Yahweh Elohim (Eternal God) is generated in the Human One. Mem follows Alef and Dalet, and Mem final is closed, indicating what is concealed, hidden or secret, and more so indicating the heaven of heavens and the World-To-Come; hence, an orientation to spirituality, heaven, not materiality, or this world.

As you may recall a common title of the Messiah is “Son of Adam,” which implies the realization of the intention of the Most High (Ratzon Elyon) in the name of Adam; so, often, Yeshua Messiah is called the “Second Adam,” the awakening and realization of Adam - humanity.

Thus, having understanding of this name we all share in, seek wisdom, enlightenment, and seeking wisdom purify the yesodot - cleave to tzaddik, your true essence and nature, and reorient yourself and your life to heaven - be reborn from above, as Adonai Yeshua has taught; in this is the tikkune of your soul, the healing of your life, the fulfillment of your inmost heart’s desire, and in so doing you will stand among the living ones in the Supernal Abode, the World-That-Is-Coming.

Praise the Lord!

Shalom Aleichem
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Re: Adam: Human One, Spiritual Being

#2 Postby Bevan » Fri Nov 25, 2016 3:43 pm

Shalom Tau Malachi!

Thank you for this inspiring teaching on Adam.

Previously you have revealed a hint to the path to purify the yesodot in the process of death and dying:
earth dissolving into water, water into fire, fire into air and air into space, and then the inner dissolution...
viewtopic.php?f=20&t=3579#p16801

I read that Air is the last of the four elements to dissolve. I understand it corresponds to the Heart Star in the Subtle Body, which joins heaven and earth when uplifted and open. Air then proceeds into Space, the fifth element which is tzaddik, the Throat Star. In contemplating Air, I thought of the following verses:

And then the sign of the Son of Man will appear in the sky [air] Matthew 4:30

we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. 1 Thess. 4:17

Might Yeshua and St. Paul be referring to the First Adam, the four yesodot, joining with tzaddik, the fifth element, to become purified and whole as the Second Adam (Seth)? If yes, this gives me another view into being born from above and the Second Coming.

tzaddik, one who is enlightened, through which the yesodot are purified and the image and likeness of Yahweh Elohim (Eternal God) is generated in the Human One.

I understand the outer Tzaddik reflects the inner Tzaddik and that without the outer Tzaddik one cannot move into Enlightenment. If I am correct, it speaks of the great darkness that exists here in Asiyah. How few know an outer Tzaddik? I suspect this is related to the final letter Mem and seeking the World-To-Come.

Ask, and it will be given to you; seek, and you will find; knock, and it [Dalet] will be opened to you. Matthew 7:8

May many seek the Door (Dalet) to be opened today to Spirit (Alef) and the purification of the yesodot!

Bevan.

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Adam-Edom

#3 Postby Elder Gideon » Sat Nov 26, 2016 10:53 am

Shalom Brother Bevan!

With you, I appreciate what Tau Malachi's drawn out of this mystery of the Adam as a pattern and formula of Habad. It's so simple and elegant and has been with us all of this time in plain sight! Praise God!

Understand, at the outset Adam, the Human One, was a completely spiritual being, and so it was until Adam ate of the fruit of the Tree of Knowledge, mixing good with evil, tainting, corrupting good with evil, for then Adam fell into materiality, the darkness of matter, and became bound up in ignorance, or sin and death. Originally, however, Adam was destined to eat of the Tree of Life and experience conscious unification with the Eternal One, and have light and life without end - eternal life. This intention of the Eternal One for Adam is in the name he-she was given, and having foreknowledge of the sin of Adam and the shattering of the Holy Vessel Adam was, the tikkune of Adam is in the name the Holy One gave him-her, the tikkune of us all and tikkune of the world is in the name of Adam.

What seems to have come between Adam divided into Adam and Eve is the Tree of Knowledge good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise (Genesis 3:6). Like good ideas and the best intentions, the Tree of Knowledge is klippah nogah, the "glowing husk" that prophets like Ezekiel describe dividing them from the inmost Presence. To even see in this way is to be divided already, comparable to the Accuser's attempts to trap the Savior by asking a conditional question, "If you are the Son of Man, then ___." All three of these temptations come as visions, much like the Tree of Knowledge, much like klippah nogah.

Tau has aligned this klippah nogah from Kabbalah with its personification in Gnosticism as the Demiurge. This has been invaluably helpful, for Gnostic cosmologies make a narrative of this personification as cosmic ignorance itself, believing it had created all things, though it, a false god, is the source throughout time of dominion, religious and secular. The further into the Enlightenment any mystic seeks, the more entangling this gets. Barriers that were once obvious and even silly become more and more gossamer. Like cosmic consciousness itself, klippah nogah presents the thinnest barrier of all, which many apparently mistake for having arrived in enlightenment.

If Adam personifies this fully realized and enlightened Presence, figured as Alef-Dalet-Mem, it occurs to me in a new way how subtle the shift is to Edom, personifying all self-cherishing, desire, and fear, figured as Ayin-Dalet-Mem. Adam humanizes. Edom dehumanizes.

The transition seems to exist between the first letters of both Adam and Edom. Alef, as Tau has shared, is the Holy Light and Spirit, and more so corresponds with wisdom, enlightenment, that comes through the reception of the Holy Light and Spirit; Alef indicates Adam, the Human Being, as a spiritual being who has an innate impulse to seek God, or enlightenment, and who is created, formed and made as a Holy Vessel of the Light and Spirit of the Infinite One. Ayin, while a holy letter with all of the Alef-Bet, often contrasts Alef, acting as a kind of false Alef. Many homophones in Hebrew have positive connotation when spelled with Alef or negative connotations when spelled with Ayin. Being the value of seventy, Ayin can suggest the "seventy nations" in Kabbalah's narrative of the gentile world worshipping what is false, ungodly, even the Other Side. The means by which so many are drawn away from the True God is for what the eye sees, the ayin, a homophone for the Hebrew letter Ayin.

Given that the Tree of Knowledge is the glowing husk, klippah nogah, I've never thought to ask of its relationship with Edom. The Tree of Life proper is the sefirot of Atzilut. The transition at Yesod of Atzilut becoming Da'at of Beriyah is where the Tree of Life appears to divide, becoming the Tree of Knowledge. What divides the Tree of Life into the Tree of Knowledge is rooted in Da'at of Beriyah: the glowing husk, the ceiling of cosmic consciousness, and the seat of the Demiurge.

Alef or Ayin, what is invisible or what becomes visible, determines whether the four-dalet elements arise in purity or impurity. For those born of the Spirit, Mem-final is the World-to-Come, but for those born of ignorance, Mem-final is the End-of-Days.

May the faithful and elect rise up through Edom's every delusion of lack and illusion of separation to know and integrate with Adam.

Elder Gideon

Aj1

Re: Adam: Human One, Spiritual Being

#4 Postby Aj1 » Sun Nov 27, 2016 1:34 am

Very interesting, is there some link into the seven days of creation where God 'saw' various things are good.

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Re: Adam: Human One, Spiritual Being

#5 Postby Yonah » Mon Nov 28, 2016 12:13 pm

Greetings and blessings in the name of Yeshua Messiah!

I'm not sure about a forum post that discusses the days of creation being good, but the actual text is in the book of Genesis in the Old testament or Torah. The 7 days of creation correspond to the 7 Sefirot of Construction on the Tree of LIfe. On day two, Gevurah, God does not say it is good because of separation entering into creation via restriction. On day three, Tifferet, God says it is good twice because now that there is balance, even the restriction is good.

I hope that helps.
Shalom, Yonah
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Re: Adam: Human One, Spiritual Being

#6 Postby Tau Malachi » Thu Dec 01, 2016 10:59 am

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

Yes, indeed, for Adam the Mem final is the World-To-Come, while the Mem final for Edom is the End-Of-Days; hence, Mercy and Judgment, respectively. Adam corresponds with those who “love the light,” those aware of inwardness, who go within and live within, and who are oriented to heaven and the World-That-Is-Coming, while Edom corresponds with those who “love darkness,” those who live in outwardness, in the surface consciousness, identified with name and form and personal history, and who are oriented to earth, this world. As we know, the outwardness of things eventually passes away and ends in destruction, but the inwardness of things endures and goes on, having no beginning and no end, for the inwardness of things is bornless spirit, and is the Light of the Infinite and Eternal; clinging to the outwardness of oneself and things ends in severity, or death and destruction, but cleaving to the inwardness of things culminates in mercy, or life and light without end.

This truth of Adam and Edom, of course, is in the teaching you recently gave, Gideon, on emunah (faith) and t’munah (graven image, idol). Alef in Adam corresponds with the reception of the Spirit of the Lord (Ruach Yahweh), through which faith is kindled in us, along with hope and love, and various Divine Attributes, and through faith comes the awareness, knowledge, of the inwardness of things; Ayn in Edom denotes the opposite, the inability or unwillingness to receive the Spirit, and the state of ignorance and faithlessness that follows, bondage to klippot and the outwardness of things.

It is true, with each day of creation the Holy One says “It is good” (Ki Tov) with the exception of the second day of creation, because on that day, according to the sages of esoteric wisdom, with the division of firmaments evil was awakened and entered into the matrix of creation. The Holy One did not bless that day so that, ultimately, evil won’t endure but will eventually be brought to an end. As has been said, though, on the third day there was a rectification of this, for on that day “it is good” was said twice. Interestingly enough, as is known, according to the Zohar the third day corresponds with the generation of the angels of creation, those existing from beginning to end of creation and those of various durations; the spiritual labor of these countless hosts, along with the supernal princes (sarim) and other supernal angels, maintains a balance in the matrix of spiritual forces within and behind creation, and therefore corresponds with the rectification of the second day.

What is good in creation? The inwardness of all things, the sparks of Infinite Light in all things, God (Elohim) in all things; and likewise, as we know, within and behind all things that appear there is an angel, even within and behind every single blade of grass, and this, too, is the good of things, their existence in the heavens.

Concerning Edom and Adam - the faithless and the faithful, you may recall that there are actually two stories of the creation of the human one in the Torah, the first being the creation of humankind, male and female, in the image and likeness of Elohim apart from Yahweh, the second being the creation, formation and making of the human one, male and female joined in one body, by Yahweh Elohim, the human one receiving the “breath of Yahweh Elohim” (Ruach Yahweh, Ruach Elohim) - the fullness of the Spirit. The first story of the creation of humankind corresponds with Edom and the second story of the creation of the human one corresponds with Adam; hence, those who receive the Holy Light and Spirit, and those who do not, or faithful and spiritual humanity verses bestial or material humankind.


We have discussed the mystery of three “races” of humankind elsewhere in the forums based upon what is written in the Torah - in Genesis, but here we may share an essential Gnostic teaching concerning human incarnation. As we know, there are many different grades of soul incarnate in the human life-wave, from those for whom it may be the first incarnation in the human life-wave to those holy and enlightened ones who have been realized in previous lives, but who return in love and compassion for the sake of the enlightenment and liberation of all creatures, all sentient beings - the “harvest of souls.” Understanding this, according to masters of the tradition, though incarnate in a human form, until a certain point in the development and evolution of souls, souls are not necessarily true human beings, in order to become a true human being, faithful and spiritual, there must be a conscious evolution, we must learn to go within and live within, open to the Holy Light and Spirit from above, and we must cultivate our human intelligence and the qualities of a true human being, an authentic individual, and more so cultivate the divine intelligence that is in us, and the Divine Attributes; hence, we need to generate our resemblance to the Messiah, the image and likeness of Yahweh Elohim, the Eternal God, in us.

This is indicated by the name Edom and the name Adam; Edom, humankind that, as yet, lives in outwardness (klippot) and has not evolved into the fullness of true humanity, and humankind that, indeed, has become truly human, living in inwardness (spirit and truth), resembling the Messiah - Son of Adam, the Human One of Light.

Understanding this, first and foremost, the Messiah is a true human being - Child of Adam, a true and full human being, filled completely with the Spirit of God (Ruach Elohim); when a soul evolves and realizes the fullness of humanity, and embodies the Holy Light and Spirit from above, so also then, Sun of God, or child of the True Light.

Here we may say that until the coming of the Messiah the fullness of humanity - the generations of Adam, was not realized and embodied; and more so, until the fruition of the Second Coming in the End-Of-Days, the greater fullness of humanity is not realized and embodied - the process of this realization and embodiment continues in us.

Yes, indeed, Klippah Nogah appears with Da’at of Beriyah, and it corresponds with the klippot of the Supernals, Hokmah-Binah-Da’at (Habad). This is the arising of the delusion of lack, the illusion of separation, and the generation of false lights, or lesser impure lights - spiritual, astral and material distinct from the primordial and supernal light (True Light). From this the Self-willed Triple Power (demiurge) arises, self-will and self-grasping, and the play of desire and fear in self-grasping; hence, the generation of the klippot (husks, outsiders) and the bondage of living spirits and souls in the ignorance.

Understanding Klippah Nogah as the “glowing husk,” let no aspirant be too quick to claim that they have seen the Light of the Supernal Crown, or Atzilut, for until there is a greater realization of the soul it is more likely that they have beheld bright astral light or spiritual light, not the primordial and supernal light - True Light; indeed, early in our journey we must be careful not to assume every “light” seen is the True Light, for in so doing, grasping at false lights, or impure lights in misconception, in ignorance, we will prevent the recognition and reception of the Holy Light and Spirit from above, worshipping, as it were, the demiurge in place of the Infinite and Eternal One, heaven forbid!

There is more that can be said of Da’at of Beriyah and Klippah Nogah, but this seems enough for one time.

May the name of “Adam” be gifted to many this day, may many receive the Spirit and be set on the Path of the Great Ascension! Amen.

Yahweh Shalom!
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Adam Rectifying Edom

#7 Postby Elder Gideon » Sat Dec 03, 2016 11:30 am

Shalom Tau Malachi:

I'm most grateful for what you've shared so far of Adam and Edom, faithful and faithless humanity. I was surprised to learn of this nuance between the first and second accounts of Creation! I will spend more time contemplating this!

In regards to what more that can be said of Da’at of Beriyah and Klippah Nogah, I flashed upon a connection from a post years ago regarding the Forty-Two Lettered Name of God. The most direct explanation of this mystery in my understanding comes from the rabbis in the Zohar, who equate the first forty-two letters of Bereshit with a Name of God: Between the first Bet spelling bereshit to the second Bet spelling chaos-Bohu are forty-two letters.

What this might have to do with our discussion of Edom and Adam is steep and wildly esoteric. I hope to ground it with a few points that reach to what you've drawn out of Da'at of Beriyah and Klippah Nogah.

We'll recall how the Ari of Safed describes chaos and void as a universe-olam following the shattering of the vessels of Adam Kadmon. The cause of all shatterings precedes this primordial universe, being personified as the Kings of Edom to whose essences the Ari ascribes the captors of Lot at war with Abram in Genesis 14. Chaos and Void, Bohu ve-Tohu, personify the Kings of Edom. What are these Kings of Edom, but the sefirot in a state unable, even unwilling, to relate? In our experience in any personal or family relationship, this is perennially present as the divider; in groups and nations, this energy is that which doesn't want to cooperate. There's no peace in so many places only because peace is not desired. It's this simple and this endless. This is even somehow a reality "previous" to partzufim, who are the rectification of the universe of chaos and void: Atzilut.

Let us consider then the formless void in Genesis 1:1 as describing Edom,

In the beginning when God created the heavens and the earth, the earth was a formless

and let us further hear in verses 2-3 the first movement rectifying the formless void of Edom as

a wind from God swept over the face of the waters. Then God said, ‘Let there be light’; and there was light.

To Edom is attributed the formless void. To Adam the rectification by way of the wind of God and light.

Rabbis ascribe the Spirit of Messiah to this wind of God. This is an immense mystery, one I wish I'd known years ago in my outer church life. Since meeting this lineage, having been introduced to this Forty-Two Lettered Name, I discovered how St. Matthew enumerates forty-two generations leading to the incarnation of Messiah. Now, I see another integrity to this mystery for which I praise the Holy Spirit: Edom is attributed to this formless void: Adam its rectification, the Spirit of Messiah.

What is Supernal in unity-Yehud becomes constricted in separation-perud. Both of these mysteries pivot between Yesod of Atzilut and Da'at of Beriyah: the Abyss is the overlap of unity and separation. Over chaos and void hovers the wind of God. Over matter hovers the Spirit. What is born of the flesh is flesh, and what is born of the Spirit is spirit (John 3:6).

Adam is awake; Edom is the deep sleep.
Adam is the Human One, male and female united; Edom humankind, male and female divided.
Adam is the Tree of Life; Edom is the Tree of Death.
Adam is the Christ; Edom is the Antichrist.
Adam is Tzaddik, and mysrical spirituality; Edom is religious authorities, and manmade religion.

Having just come from a funeral this week to feel the coldness of religion, I feel another nuance in John 11 I'd not heard: When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. He said, ‘Where have you laid him?’ They said to him, ‘Lord, come and see.’Jesus began to weep (v 33-35). The scene of death and grief is a cause for deep feeling and weeping. Of course. But when a religious funeral is more painful than death, I now wonder if Yeshua was weeping over religion: Klippah Nogah.

I feel that much more compassion for so many souls ruled by Klippah Nogah. Apart from Tzaddik, I would have only called husks light, knowing nothing of Adam, of Yeshua Living. I am more fortunate than I yet know.

Elder Gideon

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Re: Adam: Human One, Spiritual Being

#8 Postby Tau Malachi » Mon Dec 05, 2016 10:17 am

Grace and peace to you in Hayyah Yeshua!

These are wonderful insights you have shared dear brother, they stir my heart and soul.

Concerning the teachings of the Ari of Safed on the Kings of Edom, understand that he attributes the eight Kings of Edom to the primitive Sefirot of Adam Kadmon “before” the shattering of the vessels; hence, to Da’at and the seven Sefirot of Construction of Adam Kadmon. As is known, these were arranged in a “single line” and had no way to relate and interact with one another, and therefore no way of tikkune, rectification or mending, and therefore shattering the “shards of the vessels” generated Olam ha-Bohu ve-Tohu, the primordial abyss of chaos and void, or formless void. All in a great and supreme mystery the root of the klippot is in Olam ha-Adam Kadmon, though indeed there was, is, no evil in Adam Kadmon and Atzilut, or the Realm of Yichud (Unity).

As is know, countless universes and worlds, countless vessels, were created and destroyed - shattered, before the creation of this universe, or this great cosmic cycle, and Olam ha-Bohu ve-Tohu, the universe of primordial chaos and void, corresponds with all of the shards of those countless vessels, and all of the sparks of the Infinite Light, primordial and supernal, bound up in those shards, husks, klippot. According to masters of the tradition these impure shards, husks, klippot, were activated on the second day of creation when the upper and lower firmaments were divided and a “dome” created - the manifestation of Klippah Nogah, and corresponding spiritual forces of impurity and darkness arose in the matrix of creation, the powers of the Kings of Edom (demiurge and archons, and the adversary and demons).

The Holy Name of 42 Letters you have cited is specifically associated with the tikkune of vessels, and we may say that through the 42 generations leading up to the coming of the Messiah the spiritual powers of the holy letters forming that Name of God were actualized and realized, the spiritual power of that Holy Name becoming manifest in the Messiah - the Anointing.

There is something more that I’m inclined to share concerning Adam and Edom, and the mystery of redemption in the Messiah, the Lamb of God.

As we know, dam in Hebrew means “blood,” and this in in the name of Adam and Edom connoting two manifestations of blood, pure and impure. Adam, “spirit in the blood,” or “wisdom in the blood,” and Edom, “impure desire in the blood,” or “folly in the blood.” Understand, nefesh, the vital soul, is associated with the blood, and therefore Adam connotes pure nefesh, nefesh elokit (godly soul) and Edom connotes impure nefesh, nefesh behamit (bestial soul). As is known, eating of the Tree of Knowledge the “blood” of Havvah and Adam became tainted, corrupted, with the “slime,” or venom, of the serpent (nechash), and therefore they were sent out of the Garden of Eden to dwell with the Edomites - 70 Nations, the supernal glory of their original state being diminished and removed from them.

Understand, falsehood and sin taint the blood, and so nefesh, truth and righteousness purify the blood, and so nefesh; teshuvah, the return of souls to God, and tikkune, the mending of souls, corresponds with purification of the blood, nefesh, so that the fullness of the Spirit of God (Ruach Elohim) might be in it, embodied.

Nechash and Messiah both equal 358, and as such represent one and the same spiritual force, though in a great polarity, being the opposite of one another. Nechash, the serpent, taints or corrupts the blood - Edom, but the Messiah purifies the blood, restoring the Spirit of God - Adam.

It may be said that the law, the 365 prohibitive commandments and the 248 affirmative commandments, were give to teach how to prevent the corruption of the blood and how to purify the blood; hence, how to separate good from evil, and how to overcome and transmute evil, impurity in the blood. Through the law a greater purity of blood was able to be attained, and an evolution and refinement of souls, an uplifting of souls from the state of bestial, material, humankind, to faithful humankind and spiritual humanity, the chosen ones. Full salvation, however, or the full purification of the blood, was not possible under the law, but rather could only be accomplished through the coming of the Messiah, the one anointed with the Holy Light and Spirit of God whose blood was pure, being full of the Spirit of God, the Spirit of the Messiah - Anointing. Through a complete self-offering the blood of the Messiah, blood of the Lamb of God, was poured out, and in the blood of the Messiah is the forgiveness of sin, purification of the blood and restoration to the state of Supernal Adam - supernal humanity; the Body of the Messiah is Infinite Light and the blood of the Messiah is Holy Fire - the fire of the Spirit, and eating and drinking the body and blood of the Messiah our blood is purified and fill with the Spirit, and our body is pervaded with the Holy Light, supernal and primordial. This spiritual alchemy is in the wedding feast for those who have received their anointing with the Holy Light and Spirit, and who partake of the feast in the passion of faith and love, cleaving to the Messiah and Shekinah of Messiah, the Groom and Bride.

Here we may say that when we receive the Holy Light and Spirit from above, and we are reborn from above, from heaven, and we bring that Holy Light and Spirit “down,” reintegrating our soul, and our mind, heart and life, with the Holy Light, and letting the Spirit take up our person and life, there are actual changes in our physical body, in our blood and flesh; it is formed into a true and holy vessel of the Light and Fire of the kingdom of heaven, the Messiah. This is reflected in the play of Light Transmission we witness with tzaddikim and initiates, for receiving the full influx of the Holy Light and Spirit - Supernal Light, they become conduits of that Holy Light and Fire in the world, anchoring it here.

As we know, however, there is the True Light, primordial and supernal, and there are false lights, or impure lights, spiritual, astral and material; thus, to receive and integrate the True and Holy Light there is a need for a progressive purification of the physical and subtle body, and a full uplifting of the soul to God, the True Light. The generation of false or impure lights comes through Klippah Nogah, or the klippah of Da’at of Beriyah; this is where the Realm of Perud (separation) comes into being and the forgetfulness, the ignorance, that generates klippot and binds souls, the play of good and evil, knowledge of good and evil.

Here we may say that the essential key to the purification of the blood is passionate faith and love, passionate yearning for nearness and unification with the Messiah in the Eternal One (Yeshua in Yahweh).

There is much more that may be shared concerning this mystery of Adam and Edom, or pure and impure blood, and just yesterday in Shabbat we share further teachings concerning this mystery, but for the moment this seems to be enough, and at this point I will pause and wait upon the Spirit of the Lord.

May many receive the blood of the Lamb of God this day and be forgiven, redeemed! Amen.

Yeshua Shalom!
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Re: Adam: Human One, Spiritual Being

#9 Postby Tau Malachi » Tue Dec 06, 2016 11:04 am

Blessings in the Holy Name of Yeshua Messiah, Adonai!

There is something more I’m inclined to share concerning Adam and Edom, and the mystery of the blood of the Lamb.

First, as has been mentioned, there is a Name of God hidden at the outset of Genesis composed of 42 Letters; there is also a Name of God spoken twice to Moses at the burning bush, Eheieh. Eheieh, as we know, equals 21, and therefore spoken twice Eheieh equals 42; this suggests that there is a subtle spiritual connection between the Name of 42 Letters and the revelation of the Essential Name of God when Moses receives his anointing and is sent on his mission to lead the children of Israel out of their bondage.

We have said that the Name of 42 Letters corresponds with the tikkune of the world, creation, and the Holy Vessels, but it also corresponds with essential spiritual forces that form the matrix of creation on an inner, metaphysical level, and it corresponds with the revelation of God with, in and through creation; hence, the association of this Holy Name with the coming of the Messiah, the Divine Incarnation. It is a Holy Name of the revelation of the Infinite and Eternal One, the Hidden One. Understand, Eheieh means “I shall be,” and this does not imply any change whatsoever in the Holy One in the process of emanation, creation, formation and making, heaven forbid! What it implies is an endless, ongoing revelation of the Eternal One, the potential of an ever greater revelation of the Infinite as souls evolve, awaken and come into being, or are realized; thus Eheieh is also a Name corresponding with the revelation of the Infinite and Eternal, and inwardly this is the connection of Eheieh with the 42 Lettered Name of God - both are Names of revelation and realization.

It may even be said that Eheieh corresponds with something of the realization of the 42 Lettered Name, for as we know the Essential Name of God alludes to the Messiah in conscious unification with the Eternal One (Yahweh), the Divine Incarnation being the perfection and completion of creation, revelation - the fulfillment of the original intention of creation, revelation, being the embodiment of the Holy One.

There is a deeper mystery to be shared concerning the Name of Eheieh, however, one that may bring insight into the mystery of the spiritual power in the blood of the Lamb, the Messiah. When the Essential Name is calculated in retrograde, returning to the first letter as one extends the spelling of the Holy Name (Alef, Alef-Hey, Alef-Hey-Yod, Alef-Hey-Yod-He), adding all of these letters together it equals 44, the number of Dam, “blood.” The masters of the tradition teach us that this indicates that the spiritual power of Eheieh, or the Light of the Supernal Crown, is hidden in our blood; hence, the radiance of the inmost essence of the Spirit of God (Ruach Elohim) is in our blood.

The spiritual power of Eheieh, of course, corresponds with oneness with the Eternal, or conscious unification with the Eternal, as we see embodied in Yeshua Messiah; this is the spiritual power of the fruit of the Tree of Life, and had Adam and Havvah not eaten of the fruit of the Tree of Knowledge - eating in the delusion of lack, the illusion of separation (klippah of Da’at), but instead celebrated the first Holy Shabbat, and waited on the Spirit of the Lord (Ruach Yahweh) until the following Shabbat, they would have eaten of the fruit of the Tree of Life, the spiritual power of Eheieh in them would have been revealed and realized - their innate unity with the Eternal One, and so they would have experienced bornless being, eternal life within the Supernal Abode (Garden of Eden, Malkut of Atzilut).

In the Messiah this spiritual power is revealed and realized, embodied, and so he speaks utterances of I Am (Anoki), and he imparts the Spirit of Truth, the Holy Spirit, through which there is an ongoing revelation and realization, and embodiment, of the presence and power of the Holy One (Eheieh).

As perhaps you might surmise, the greater the purification of our blood, the greater the revelation of the Messiah and Holy One to us, and the greater our realization and embodiment of the Messiah and Holy Spirit, the spiritual power of Eheieh.

This is a secret meaning of the title “Son of Adam,” or “Seth” (Shin-Tau), the revelation and realization of the spiritual power of Eheieh in the blood, or radiance of the Supernal Crown (Keter) in the blood.

This is the spiritual power of the forgiveness of sin in the blood of the Lamb, Supernal Grace, Supernal Mercy - Eheieh! Hallelu Yah! Praise the Lord!

O Holy One, may we be blessed to realize our innate unity with You, and walk in the awareness of You within and around us, and ever beyond us! Amen.

Yeshua Shalom!
Tau Malachi

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Re: Adam: Human One, Spiritual Being

#10 Postby sheryl » Thu Dec 08, 2016 6:16 pm

Shalom Beloved Tau and friends!

I have been delighting in the reading and contemplation of these revelations, again and again, over the last week. And with the most recent post, my head wanted to explode!

Praise to She who gives abundantly!

A couple of thoughts have arisen in contemplation, if I might share them here, for correction or elucidation.

One thought arising is considering dam, blood, and the Lamb of God, in looking at this micro-cosmically and macro-cosmically. Can we say that the Lamb of God is the entirety of the spiritual power of Eheieh that is revealed, realized, and embodied, fully? The that which was, is and shall be fully revealed, realized and embodied? And that which is in our blood, which has been associated with the nefesh, is our portion of the infinite? One has to laugh when considering a portion of this infinite, for it too is infinite!

In looking at the image within creation given of this, a Lamb - so that we might be able to glean an understanding with a limited, linear mind, one gets the feeling of a new creation, without taint, childlike. And when one adds to this new creation without blemish 7 horns, thoughts turn to Da'at, and the crown of Zer Anpin, and then with 7 eyes, thoughts turn to clear vision into the depths.

The second question is related to self - offering and the pouring out of the Blood of Lamb. Before, self-offering was heard as offering up of that which is false - false self identity, false mentalities, but here I am hearing a full self-offering of the portion of the Spiritual Power of Eheieh that is revealed, realized and embodied - a self-offering of what is real, and wonder if these thoughts hit the mark? I am hearing a movement, a harmony, of spiritual humility and spiritual pride. And also hearing that the receiving of the Messiah, in the revealing, realization and embodiment of this Spiritual Power is not separate from the desire to give, to impart. Can we say that it is called the pouring out of the Blood of the Lamb because without taint, without blemish, there is nothing preventing a continuous flow of the Spiritual Power revealed, realized and embodied?

Halleluyah! For the potential that is our portion! Praise to the Mercy of El!

Any corrections or additional thoughts will be received with gratitude.

Sheryl

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Re: Adam: Human One, Spiritual Being

#11 Postby Tau Malachi » Sat Dec 10, 2016 11:08 am

Blessings to you in the Holy Name of Yeshua Messiah!

When we consider Eheieh, the Supernal Crown (Keter), inseparable from the Infinite One (Ain Sof), Eheieh corresponds with the infinite potential for the revelation and realization of the Eternal One (Yahweh); though we may speak of the full revelation, realization and embodiment of the Light of the Supernal Crown, Eheieh, in Messiah Yeshua, joined with the fullness of the Spirit of God (Ruach Elohim), nevertheless there is the potential for a greater revelation and realization, a greater embodiment, for Eheieh, “I Shall Be,” connotes an endless revelation and realization of the Infinite and Eternal One.

Consider this. There is the First Coming of the Messiah as the Lamb of God, the one who becomes a holy sacrifice and is slain, but who is raised from death to life, and who is exalted in glory and power, and enthroned, bearing the presence and power of the Eternal God, the Almighty (Yahweh Elohim Shaddai), inseparable from the Eternal One. Then there is the Second Coming of the Messiah as the Crowned and Conquering King who ushers in the End-Of-Days and the revelation, realization, of the World-To-Come. Though, indeed, the fullness of Eheieh is revealed, realized and embodied in Messiah Yeshua as the Lamb of God, there is a greater revelation and realization underway and yet to come; certainly so, for Eheieh corresponds with an endless revelation and realization of the Holy One, the Infinite and Eternal.

Who can conceive and speak of the greater revelation and realization that is yet to come? Given that as yet it has not transpired among us, in truth we have no knowledge and understanding of it, save perhaps mere snippets we have gleaned through glimpses in the Spirit. Or who can comprehend the ongoing revelation and realization of the Infinite and Eternal in the experience of the Messiah and the supernal elders, the great holy and enlightened ones? Until a soul enters into the supernal realization, the very same enlightenment experience, they cannot know or understand the ongoing evolution and realization of the holy and enlightened ones, not in the least. In This World there is always this play of greater revelation, ongoing revelation, and all in a great and supreme mystery, though in a very different way, so also in the World-That-Is-Coming among the living ones, the immortals.

We may consider, however, an aspect of the Second Coming, and perhaps glean some insight into the greater revelation of Eheieh, and the Messiah, that will come to pass. Understand, on a spiritual level, as understood by mystics, the First Coming is the Messiah, the Anointing, embodied in Adonai Yeshua, and the dawn of Messianic Consciousness in him, and the Second Coming is the Messiah, the Anointing, realized and embodied in us, the dawn of Messianic Consciousness in us - God Consciousness. This corresponds with the realization of Eheieh in the blood of Adonai Yeshua and the ongoing realization of Eheieh in the blood of us - the ongoing generations of Adam. As long as This World remains there is no end in sight to this revelation and realization, and as has been said, even in the World-To-Come, though in a very different way, this revelation and realization of the Infinite and Eternal One continues. Indeed, for the delight of the World-To-Come is the infinite potential, possibility, of greater experiences of nearness and unification with the Messiah in the Eternal One, and an unquenchable thirst in souls for a greater nearness and unification, not from an experience of lack, however, but an experience of fullness.

The revelation and realization of Eheieh is ongoing, and is transpiring through all creatures in heaven and earth, though the principle revelation and realization of Eheieh in creation is through the generations of Adam - humanity.

This Holy Name, of course, indicates oneness, or conscious unification with the Eternal One (Yahweh); hence, full enlightenment and liberation.

As has been said, the blood is associated with nefesh (vital soul), purified blood with nefesh elokit (godly soul). That Eheieh, corresponding with Keter, is hidden in our blood suggests a further mystery. As is know, the inmost aspect of our soul, yechidah, our divine spark or unique essence, corresponds with Keter, or Eheieh, and this suggests that when the blood is pure, and when the evil inclination is transformed into an “angel” as it is with great tzaddikim, something of the inner aspects of the soul, even something of yechidah, may be in our blood and flesh, embodied. This was certainly true of the Perfect Tzaddik - the Messiah, and we labor for this very same realization and embodiment of our soul as it is in God, the embodiment of something of the inmost aspect of our soul that God and Godhead indwells, and that is inseparable from God, the True Light.

Now concerning offerings to the Holy One, or sacrifices made to the Holy One, it is good that clarity has arisen for you about this, for indeed, we do not offer the unreal to the Holy One, but rather the real, we do not offer what is flawed and inferior to the Holy One, but rather what is without blemish and superior; in other words we are to offer the best to the Holy One, the very best we have to give, and nothing less.

Perhaps you may recall the story of Cain and Abel, and Cain’s jealousy and anger when Abel’s offering was accepted, but Cain’s offering was not accepted. In this we learn there there are acceptable offerings and unacceptable offerings, those that resonate with the Holy One and are “desirable” and those that do not resonate with the Holy One and are “undesirable.”

When Cain grew jealous and angry in compassion the Holy One spoke with him and taught him, saying, “If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; it’s desire is for you, but you must master it” (Genesis 4:7). This is a essential teachings for us all, certainly so!

Understand, Cain could have bartered with Abel to acquire a superior and acceptable offer, but he chose not to do so, and chose to offer what was inferior and unacceptable. Again, when his offering was not accepted and the Holy One rebuked him for his jealousy and anger, and gave him instruction, he could have repented, sought to acquire an acceptable offering, and all would have gone well for him. Unfortunately he did not, but he became “hot blooded” and he “spilt the blood of his brother,” giving way to grave sin, great evil, the spirit of the Other Side, and so he was cast out, sent into an exile of aimless wandering. In truth, though, the issue with Cain was not so much the external, material offering, but his intention and the energy behind it, and his mind, heart and life that were encumbered with impurities, negativities, and evil intentions, the evil inclination.

Remember, outward, external offerings are talismanic of inwards things, the offering of our interior life and soul, the entirety of our person and life.

There is a beautiful teaching in the first chapter of Isaiah addressing the true nature of offering, and offerings, sacrifices, that are “desirable” to the Lord. After stating that an abundance of outward, external offerings have no meaning, and are undesirable to the Lord apart from a life lived in faith and love, through the prophet the Lord teaches us what true and acceptable offerings are, proclaiming: “Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, learn to do good; seek justice (righteousness), rescue the oppressed, defend the orphan, plead for the widow” (16-17).

The meaning could not be any more clear, the acceptable offering corresponds with self-purification and self-consecration, the subjugation of the evil inclination to the service of the good inclination - “purification of the blood,” and with this, cultivating true human qualities, Divine Attributes, such as love and compassion, forgiveness and mercy, hospitality and generosity, responsibility and righteousness, and so on, and enacting what is good and true - faith and love. Essentially, the acceptable offering is a total and complete surrender to the Holy One in self-offering, loving the Holy One and loving our neighbors - all our relations.

It is in this that tithe and charity, or anything outward, is an acceptable offering, that within and behind it there is an inward offering of our soul, our heart and mind, and our life, to the Messiah and Holy One.

What is to be offered is what is good and true - real, not what is evil and false, unreal; and we intend an unblemished offering, we intend to give the very best we have to offer, and nothing less.

We may recall a teaching of Adonai Yeshua, and consider it with different wording that might draw out a deeper meaning.

“Give therefore to the emperor the things that are the emperor’s and to God the things that are God’s” (Matthew 22:21); in this moment we may read this as saying, ‘Give what is unreal to the unreal and give what is Real to the Real!’

It is true that we bring negativity, sin, into the light through confession and repentance, and pray that the Spirit of God might empower us and help us overcome internal klippot, husks of impurity, husks of darkness, but such things are not our offerings to the Lord, but rather our offerings are of what is good and true, things that resonate with the Lord and glorify God.

In closing we can say: Look and see the good in you, and others, and offer that good to God; and cultivate joy, and rejoice in the Lord with praise and thanksgiving, cleaving to the Lord in your soul, and with your mind, heart and life. This is an offering acceptable to the Lord, “pleasing to the Lord.”

Remember, an offering given in love, for its own sake, is pure joy, and in love, giving is receiving; there is simply and experience of love and loving, and it is its own reward or blessing.

Holy One, may our offering be received and bring you delight! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Adam: Human One, Spiritual Being

#12 Postby sheryl » Sun Dec 11, 2016 9:56 am

Shabbat Shalom!

Thank you, Tau Malachi. I have been delighting in the clarifications and elucidations you have offered regarding this teaching.

As I contemplate the realization and revelation of the Eheieh, in the First and in the Second Comings, the Wedding Feast comes to mind. Can it be said that the breaking of the bread corresponds with the First Coming, the revelation and realization of Eheieh in Adonai Yeshua Messiah? And the partaking of the bread and wine, the dipping of the bread into the wine and consuming them, taking them together into our own bodies, corresponds with the Second Coming, the revelation and realization of the Messiah, the Anointing in us?

I also much appreciate the clarification given on an acceptable offering as being that which is Real. The author of Hebrews likewise teaches us: Without faith, it is impossible to please God. Faith brings to mind the purification and expansion of the heart and mind, so that faith corresponds with the Sacred Heart. Can we say then that love and compassion then are essential elements of an acceptable offering?

May our offerings be acceptable to you, Holy One.

Sheryl

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Re: Adam: Human One, Spiritual Being

#13 Postby Tau Malachi » Tue Dec 13, 2016 10:50 am

Grace and peace to you in Hayyah Yeshua, the Risen One!

When Adonai Yeshua takes up the feast of bread and wine with his disciples and establishes this sacred ceremony as the heart of worship in the Messiah - the Anointing, he says to them, and to us, “Do this in remembrance of me.” Though, indeed, when we enact the wedding feast, the feast of bread and wine, we remember our Elder Brother, the firstborn from among the dead, Adonai Yeshua, and we proclaim our faith in Yeshua as the Messiah, we also have an esoteric understanding of “me” as the I Am, as the Messiah, not only embodied in Yeshua, but also indwelling us, and our eating and drinking is an affirmation and celebration of our unification with the Messiah in El Elyon, or Eheieh, and the radiance of the Supernal Crown (Keter). Thus, in this holy feast we are called to remember Eheieh concealed in our blood, and the mystery of Eheieh being actualized and realized - revealed, through Adonai Yeshua and through us; hence, an ongoing revelation, realization, of the Messiah and the Holy One of Being, the Infinite and Eternal, and it is this ongoing revelation that is true communion, an experience of nearness to the Shekinah of Messiah and unification with the Shekinah of the Messiah, merging with the Living Presence of Yahweh Elohim, Shaddai. Praise the Almighty!

In this, understand, that the wedding feast is the remembrance, and celebration, of our innate unity with the Messiah in the Infinite and Eternal - eternal life, and in that the First Coming transpired in Adonai Yeshua and the Second Coming is transpiring through us, so in this remembrance, apart from the gesture of dipping the bread into the wine, there is a unification of the First and Second Coming - remembrance of Eheieh, the ongoing revelation, realization, and embodiment, of the Divine I Am, or I Shall Be (Divine or Enlightened Being).

Understand, there are many different ways to enact and celebrate the feast of bread and wine, and dipping the bread into the wine is just one of them; we may also drink directly from the holy cup, enacting a distinct gesture of eating and drinking in the wedding feast. Likewise, at times we may weave this holy feast into an actual meal, and partake of bread and wine throughout holding this holy remembrance, this sacred intention (kavvanah) with cleaving (devekut). In all the various possible ways we might celebrate this holy feast, however, always this truth is Eheieh, and our remembrance of this truth, is within and behind the outward gesture of the sacred ceremony.

Now, in every way this holy feast may be performed, the various movements, gestures, all have a conscious, theurgic intention. There are various kavvanot, intentions prayer within and behind. As an example, the dipping of the bread into the wine, generally speaking, is the remembrance of the purification of the blood and the forgiveness of sin through the blood of the Lamb, and likewise, a conscious unification of Mercy (Yahweh) and Judgment (Elohim), and the manifestation of the power of the Righteous One, or the power of the Almighty, in the Messiah.

Here we may cite something intriguing. As we know, in the Gospel of St. John, Yeshua dips a piece of bread into the wine, gives it to Judas, and it is written that “Satan entered him,” and Adonai Yeshua sends him on his way; and then, in another, opposite, movement of the Spirit and theurgic gesture, he celebrates the holy feast of bread and wine with the remaining disciples, each of them taking bread and wine themselves. In this you may recognize that the feast of bread and wine is also a vehicle of Mercy and Judgment, and is a vehicle of light transmission, and the imparting of various blessings and empowerments when take up by anointed tzaddikim, and likewise when taken up in faith and love among initiates.

Here we may say that the wedding feast, the feast of bread and wine, is a feast of purification and consecration in one and the same divine action, and always it is a blessing and empowerment, much like remembering and keeping Shabbat in faith and love - in zeal for Yahweh, the Eternal One; sin, and the klippot created, are purified, and what is good and true is consecrated, and offered up to the Most High (Elyon), and we may say that through the wedding feast we become an acceptable offering, pure and without blemish through the blood of the Lamb of God (El, Elohim).

In this you may understand that when we partake of the offering, the sacrifice, of the Son of Adam (Seth), the Messiah, we are empowered to be and become Messiah, empowered to take up our cross, engage in a full self-offering, an offering that is acceptable and pleasing to the Holy One, in resonance and harmony with the Infinite and Eternal.

Faith is the most essential of all spiritual gifts, for all movements of the Spirit of God, all spiritual gifts, depend upon faith; though outwardly a person may seem to worship, or pray, or meditate, or enact sacred rituals, apart from faith there is no worship, prayer, meditation or ritual, it is an empty shell (klippah) and is nothing, it is worthless. The truth and the power of study and contemplation, prayer and meditation, sacred ritual and worship, comes through faith, the movements of the Spirit through these things is the power of faith, the power of the Almighty that “moves mountains” when the fullness of faith, free from self-cherishing and doubt, is present; and in the fullness of faith all that we need is given to us, all spiritual and material bounty, all movements of the Spirit of God are possible for us, anything we ask in the Blessed Name, or the remembrance of Messiah Yeshua and the truth of Eheieh in our blood.

The fullness of faith, the good fruit of faith, is love - passionate faith is love, and this is the motive of true self-offering, love, for its own sake, and in this our sacrifice is no sacrifice, it is pure delight, pure joy, pure bliss - complete fulfillment; hence, there is the experience of unification, oneness - “being wed.”

Remember, faith is an intuitive intelligence, and therefore corresponds with knowledge and communion, and the experience of deep communion is an experience of passionate love, having no other desire or thought other than the Beloved.

Those who have faith receive the anointing, the Holy Light and Spirit, and they are aware of the movements of the Spirit in the assembly, but those who are lacking faith can receive nothing, and are as though blind, deaf and dumb, not having the life and light of the Messiah, the Anointing, in them. The reception of light transmission, blessings and empowerments, is all about faith, and if we have faith quite naturally we will seek God, and we will be open and sensitive to the Holy Light and Spirit of God.

In closing we can share that if a person has faith they will have hope and love, for hope and love are the natural expression of faith; this is way St. Paul joins these three, though praising love as the greatest, the fruition of true faith.

These are some thoughts I was inclined to share this morning; I pray they are a blessing upon those who receive them.

May many remember their true origin in the Infinite and Eternal today and return to the Holy One! Amen.

Yeshua Shalom!
Tau Malachi

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