Psalm 19

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Psalm 19

#1 Postby Phillip » Sat Oct 08, 2005 3:03 pm

Shalom!

I have to confess to you Tamara, in case you read this, you had me pretty well pegged with my love of psalms! I'm glad you suggested this. I've asked about this psalm once already, but I've been secretly waiting for an opportunity to ask about it again. Perhaps this is my chance...

It is Psalm 19

The psalm begins with such an otherworldly image of the sky proclaiming the word of God.

"The heavens are telling the glory of God;/ and the firmament declares his handiwork./ Day to day pours forth speech/and night to night declares knowledge." It continues in this vein.


I reflect on this verse often, for it leaves me with the contemplation of light as a metaphor for the word of God, that which is all-pervading, giving life to all, and acting as the foundation of all. Yet the speech metaphor implies that this all-pervasive ground is active, though since it is our ground, it appears inactive.


Then the tone changes and we have the image of the sun as a "strong man" who, "runs his course," across the sky and enters into a mysterious "wedding canopy." This transforms night into a time of great power and implies a relevance and depth of night that is profound. Certainly, by day we experience this light of the Sun, but by night he engages in love play with his bride... which is whom...??? I have some ideas, but I'd like to leave the question.

Next, the tone shifts again, but more radically, as does the pace. It lists various of the ways of the Lord and their virtues. Specifically six, ending by praising their virtues with a metaphors of honey and gold. I can't help but see the Gevurah (gold) and Chesed (honey) reference here. But what is the meaning of six aspects... I can see how here with Gevurah and Chesed completing the cycle a reference to Tiphereth, however, what is the meaning of these particular ways in reference to Tiphereth, if this is on course.

Next, the psalm ends with another praise of them, "Moreover by them is your servant warned; in keeping them is great reward." Here, this section feels like a kind of seal of the psalm, which is carefully sealed with a warning, then a kind of confession/praise for help. But a seal of what, what has transpired that is sealed here so carefully, if this is what is transpiring?

Finally the psalm ends with "Let the words of my mouth and the meditation of my heart be acceptable to you, O LORD, my rock and my redeemer."

I will let that be my closing prayer.

Shalom!

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#2 Postby Tamara » Sun Oct 09, 2005 7:37 am

Shalom, Phillip,

I'm so glad to see you adding to my one little post. Your thoughts and questions launched a whole set of free associations as I read them.

"The heavens are telling the glory of God..." Is another example of this wonderful idea that all existence is sentient and speaks praise of God. So the Word creates and then creation speaks in return. Kind of a cosmic duet. And mysteriously Word is also Light as John points out at the beginning of his gospel. We think of sound and light as two, because we use different sense organs to receive them, but they are both movement, vibration. Maybe this is why some visionaries (and people on halucinogens) are able to hear colors and see sounds.

The Sun as a strong man arising like a bridegroom from his chamber(the translation I have is a little different from yours). Beautiful, evocative language. In my mind night and space, the womb of the Mother, are essentially one. And in so many traditions the dark feminine is the fertile ground of wisdom. Kallah Messiah, Kali, the black Chod dakini. And the bridal chamber, the place of union, here union of light and dark, Sun and space, Bridegroom and Bride.

And then the connection to Tiphareth seems right to me, because we've been talking about Word, Light, Sun, all associated with Messiah.

There is a phrase before the passage about the judgements of the Lord being more desired than gold and sweeter than honey. It says the law of the Lord is perfect, converting the soul.

Does this in some way refer to your question about what is being sealed? Is it the heart of the person? It feels to me as if this psalm moves from outward (the cosmos) to inward(soul), creating a connection between the two. The last prayer, may the WORDS of my mouth (back to word again) and the MEDITATION of my heart seems to reinforce the pattern.

In the love of Sophia,
Tamara
Student, tell me: what is God? The breath within the breath.

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El & Hashmalim

#3 Postby Tau Malachi » Sun Oct 09, 2005 3:18 pm

Greetings!

No doubt, several posts would be required to draw out the deeper esoteric meaning of this psalm, as with most of the psalms, but perchance we can draw out our contemplation a little further, and see what we might find here.

The Divine Name that begins this psalm is El, corresponding to Hesed on the Tree of Light. As has been said, El is to Elohim what Yah is to Yahweh – this all of the potential of Elohim is in El (Alef-Lamed). El is exalted in Keter-Crown as El Elyon, God Most High, and El is the expression of Pure Supernal Grace and Blessings – it is Life Abundant, and in the Risen Savior, who is High Priest of El Elyon, we may say it is Eternal Life.

El is the Loving-kindness of God, the Mercy of God, and it is the driving Force of Creative Evolution – the impulse of evolution ever to the Highest of Life; in El we know that Creation is, by nature, liberative and compassionate. The appearance of Creation as inherently binding is illusory, it is the product of the Ignorance (Demiurge); through knowledge and understanding of the Law, and yet more through the reception of the Living Word and Wisdom of God, this illusion is dispelled – here we have the primary theurgic purpose of this psalm.

Who are these of whom it is said: “There is not speech nor language, their voice is not heard; yet their voice goes out through all the earth, and their words to the end of the world”? This, indeed, are the heavens and matrix of creation that we glimpse, which speaks in silence to us; yet, these are the holy angels of Hesed – the Hashmalim, literally, the “Speaking Silence.”

If the Divine Name El is called upon, and the order of angels of Hesed, then the invocation of Tzadkiel, the archangel of Hesed is implied! Here, of course, is another theurgic purpose for which we might pray this psalm - in invocation of Tzadkiel, or invoking the shefa and ruhaniyut of Hesed, or joining our soul to Hesed.

What do Hashmalim convey? They convey every form of blessing, and they convey God’s answers to prayers.

From God’s Holy Shekinah in the Great Matrix of Creation, to the Divine Illumination brought forth by the Law, we are reminded of the teachings of the great sages of the Tradition – all Creation is founded upon the Holy Torah and Gospel, upon the interplay of the Law and Divine Grace.

If we are invoking Hesed-Mercy in speaking this psalm, then we are invoking the suspension of Din-Judgment, as reflected by later verses, such as, “Who can discern his errors?”

Let the word of my mouth and the mediations of my heart be acceptable in your sight, O Yahweh, my rock and my redeemer.”

Obviously, the psalm is meant to open the way for prayers to ascend – another theurgic intention for which we may use this psalm. Yet, the use of the Name of Yahweh points to a unification of Hesed and Hokmah – a full invocation of the Pillar of Mercy. Also it points to Tiferet, to which the Divine Name of Yahweh is also attributed – this Christ Center and Sphere of Rahamim-Compassion.

Here, and order is given for spiritual practice – prayer, then meditation. The teachings is clear, when we speak to God we must remember to listen; speaking, we must also entertain silence, waiting upon the Spirit of Yahweh to speak in our heart.

There is more to be said, there is so much within this psalm – but this is enough for the moment I imagine.

Adonai, have Mercy; Messiah, have Mercy; O Holy One, Yahweh, let us experience your Mercy – the flow of your Supernal Blessings and Grace this Holy Day. Amen.

Shabbat Shalom, my sisters and my brothers!
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#4 Postby Phillip » Tue Oct 11, 2005 7:21 pm

"If we are invoking Hesed-Mercy in speaking this psalm, then we are invoking the suspension of Din-Judgment, as reflected by later verses, such as, “Who can discern his errors?” "
-Tau Malachi

I see this in lines 7-9 that discuss the "Law," "decrees," "precepts" and so on... each a reference, it seems to aspects of the law... judgement, and yet each praised six times in different ways, thus an invocation of this mitigation of judgement. It is interesting that these six, referring to Tiphereth, seem to mitigate this judgement from the pillar of mercy as you mentioned generating this Tiphereth. It seems as though this pillar of mercy is invoked, fully, and then from this the psalmist reaches out to judgement, mitigating it by weaving it in with a Tiphereth invocation.

But I wonder if I could inquire further into this image of the sun who enters and exists this bridal chamber, "like a strong man," running his "course with joy." His exiting being the sunlight we experience daily, his "disappearance" an entry into this "tent," implying the bridal chamber?

Phillip

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The Sun

#5 Postby Tau Malachi » Wed Oct 12, 2005 11:27 am

Bright Greetings!

In the heavens he has set a tent for the sun,
which comes out like a bridegroom from his wedding canopy,
and like a strong man runs its course with joy.
Its rising is from the end of the heavens,
and its circuit to the end of them;
and nothing is hid from its heat.


The sun can be an enigmatic symbol in Gnosticism, for it is associated with Christ, but it is also associated with the Demiurge (Saturn and the Sun alternate as the Sphere of the Demiurgos – the Great Archon). It is akin to the symbol of the Serpent, which can indicate either Satan or Christ in Gnosticism.

As a symbol of the Demiurge, the sun if the life of the profane world, and when the sun rises it blocks out the light of the heavens, dominating the sky by day and blinding with its light. In Gnostic Gospels, such as the Gospel of St. Thomas, the “strong man” often indicates the Demiurge or Satan (Satan being understood as the Shadow of the Demiurge in Sophian teachings). According to this psalm, the power of the sun, like the Demiurge, is limited to the heavens and their existence, but the dwelling of Christ is the Supernal Abode beyond the heavens, and the Living Word endures when the heavens and earth cease to exist.

You may recall in the Book of the Apocalypse that the number of the Great Beast is the number of the Solar Spirit: 666. You may also recall that in New Jerusalem the illumination is not by way of sun or moon, but by an all-pervading Supernal Light.

The Law is the Dominion of the Demiurge; Grace is the Dominion of Christ. On an esoteric level, in Gnostic teachings, this a magic spell binding the power of the Demiurge and Archons – “Keep back your servant from the insolent; do not let them have dominion over me.” Of course, the method of binding is the recognition of the True Light, El, as the Source of their power; the remembrance that they are the presence and power, the glory, of the One True God.

This is a different reading of this psalm, yet it goes hand in hand with the interpretation of this psalm as an invocation of Mercy (Grace) and suspension of Judgment (Law).

You might contemplate this psalm in light of what we are taught about the Ascension of the Risen Christ and binding of the powers of the Archons in the Ascension, according to the Pistis Sophia – it is this very power of the Christ a Gnostic would invoke with this psalm.

Now, there is another interpretation, for wearing the brilliant Light-vestures of the Threefold Body, the Risen Christ is as the Spiritual Sun whose glory outshines the lights of the heavens; and in the Ascension the Risen Christ goes forth from his bridal chamber, joined to the Holy Bride (Shekinah of Messiah), and all cosmic and spiritual forces are subject unto him. In other words, this may speak of the coming of the Christ and the manifestation of the Light Kingdom.

Though these two interpretations of the symbol of the sun might appear to contradict one another, if you contemplate and meditate upon them you will find that they do not, but rather they point to the Non-dual Gnostic Awareness (Pure Radiant Awareness) that is experienced in Supernal or Messianic Consciousness.

We can share something regarding this psalm from the Holy Kabbalah, for according to masters of the Tradition these six statements of the Law correspond to the six Sefirot that compose Zer Anpin – beginning with Hesed and ending in Yesod. You might which to contemplate these sayings in the light of their corresponding Sefirot.

May the Divine Mother open to us all treasuries of wisdom, amen.

Blessings & shalom!
Tau Malachi

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Six Extremities of the Gospel

#6 Postby Elder Gideon » Tue Jun 25, 2013 9:34 pm

Shalom Friends!

We can share something regarding this psalm from the Holy Kabbalah, for according to masters of the Tradition these six statements of the Law correspond to the six Sefirot that compose Zer Anpin – beginning with Hesed and ending in Yesod. You might which to contemplate these sayings in the light of their corresponding Sefirot.

Following this suggestion written less than eight years ago, I've happened upon this from an ulterior motive: This exact Psalm is a prophetic transmission of our most recent work in community having gathered to celebrate the Feast of Ascension and Pentecost: Summer Solstice. Elder Sarah theurgically read Psalms during our ceremony and concluded at precisely the same point with the worship of companions where this Psalm ended. In whole, the Psalm couldn't be a more magnificent contemplation of everything associated in scripture and our tradition with this Holy Feast!

Before any detailed contemplations are shared corresponding this Psalm with Ascension and Pentecost in general, let's see what happens when we align six basic attributes, Hesed to Yesod, of Zer Anpin below with these six qualities of the Law, or rather, the Gospel. I chose the JPS translation of lines 8-10:

Hesed: The teaching of the Messiah is perfect, renewing life;
Zer Anpin Below: Messiah forgiving sin and imparting blessings

Gevurah: the decrees of the Messiah are enduring, making the simple wise;
Zer Anpin Below: Messiah exorcising demons and liberating souls and from Hades and Hell

Tiferet: the precepts of the Messiah are just, rejoicing the heart;
Zer Anpin Below: Messiah teaching, initiating, and healing the people; Messiah Resurrect

Netzach: the instruction of the Messiah is lucid, making the eyes light up;
Zer Anpin Below: Messiah opening the way

Hod: the fear of the Messiah is pure, abiding forever;
Zer Anpin Below: Messiah as a wonder-worker

Yesod: the ordinances of the Messiah are true and righteous altogether.
Zer Anpin Below: Messiah embodied by a Holy Apostle.

How do any companions hear these contemplation of the Messiah's Gospel in light of these six extremities of Zer Anpin Below?

As your Creation is your Word, so may we embody this which speaks us into being.

Elder Gideon

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Re: Psalm 19

#7 Postby Lydia » Wed Jun 26, 2013 1:57 pm

Blessings and Shalom!

As a neophyte in our Tradition, I find myself hesitant to post, but I'm going to give it a shot. :D

This all seems to illustrate the spiritual and universal process of running and returning. As above, so below. Glory comes down and the awakened send worship upward. That which is within and behind, comes forward and radiates outward. The joyous Bridegroom presents and the beautiful Bride receives.

My understanding of Kabbalah is barely blooming, but this seems like a reciprocal process between the Sephirot as well, and as you mentioned last night, the more it is recognized as occuring, in multi-dimensional, multi-level ways, the more the distinction between the two points or reference, whatever they may be, becomes blurred. Perhaps one could go as far as to say that the process dissolves into and upon itself. In this way the Presence of Awareness, Unity and Oneness emerges, or is revealed. All that is, IS.

Anyway...that's what comes to me.

In light and love,

Lydia

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Re: Psalm 19

#8 Postby sheryl » Wed Jun 26, 2013 10:18 pm

Shalom Elder Gideon, Sister Lydia and Companions!

I very much like what you said, Lydia, about the process dissolving into and upon itself, revealing that which was concealed. In the First Coming, did this not occurr in the individual Messiah, but in the Second Coming, did not this dissolving and revealing ray out from a collective?

This brings to mind something Yeshua said, in John 16, prior to the Ascension and Pentecost.

7 But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. 8 And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9 concerning sin, because they do not believe in Me; 10 and concerning righteousness, because I go to the Father and you no longer see Me; 11 and concerning judgment, because the ruler of this world has been judged.

Who is this Helper, Advocate, Comforter, but the Messiah? And so in these words, is not Yeshua prophesying the Pentecost? But even more so, is not this also a prophecy of the Second Coming? And so that the fulfillment of Psalm 19 is not in the First Coming of the Messiah, but in the Second Coming, in the multiplicity?

It comes to mind, Elder Gideon, that there is a correlation between Asherah and the extremities of Zer Anpin? If we consider the Light being transmitted at Pentecost as Angels, are we not also speaking of Tzavaot within Shaddai?

May the Second Coming ray out and touch all beings with illumination and healing!

Sheryl

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Re: Psalm 19

#9 Postby Kat » Tue Jul 02, 2013 12:06 pm

Shalom Gideon and friends,

I was wondering about the idea of sun brought up in the first part of the Psalm being connected to Zer Anpin Gideon bought up in his post. The Sun is called Bridegroom and also exits a wedding tent, these ideas remind me of the idea of Son joining upper and lower Shekinah. If we can say this of the image of the sun brought up, perhaps we can talk about the course that Zer Anpin must take and complete. I was hearing that this could be the journey from Hesed to Yesod. An idea of Joining the Mother with Duaghter as the Bridal Tent represents.

Shalom,
Kat

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Re: Psalm 19

#10 Postby Elder Gideon » Wed Jul 03, 2013 7:30 am

Shalom Sisters!

Lovely insights both of you, which weave beautifully into this Psalm of Pentecost and Ascension.

When we remember how Zer Anpin is known in six directions, we must remember that these directions are not only for any reference point on the ground, but throughout the heavens. In other words, these Depths or Infinities of east, west, south, north, above, and below are their qualities . The directions we know. Their qualities are what continue to be so beyond a physical ground in a field of endless space: Eastness really is about beginnings, initiations, births, openings; Westness is really about endings, culminations, fruitions, deaths, transitions; Southness is really about ascents, peaks of experience, flashes of everything transcendental, tests, empowerments; Northness is really about the re-arising of forms, patterns, appearances, how the light becomes restricted into something spiritual, astral, and physical. Aboveness and belowness, of course, are about the frequency of the vibration of the knowledge 'spoken' at the beginning of this Psalm: the slower, the lower the belowness grounds; the faster, the higher the aboveness dissolves.

There are no ends to these Depths or Infinities of Zer Anpin, who essentially is personifying that of the Divine holding open three-dimensional space itself. I confused this earlier in my journey with the six physical directions, until I recognized that our experience here on earth surrounded by a Sacred Circle is Daughter-Bride: Malkut. When this distinction between abstract directions (Hesed to Yesod) and literal directions (Malkut) is felt, one has a stunning way to contemplate the course of this Spiritual Sun, this Bridegroom.

Immediately, is our geocentric experience of the course of the sun through the sky, between pre-dawn and dusk. In our lifetime is our spiritual experience of the course of the spiritual sun through the four directions: Birth, Prime, Death, and Afterlife. This lifetime applies to every aeon of life and species, this planet, and to this cosmic cycle as well, for the Spiritual Sun is a principle of the Presence of Awareness before birth and beyond death or anything of the changes in this course. As the sun knows nothing of day nor night nor season, neither the Spiritual Sun.

There's another greater perspective implicit in this Psalm by personifying this sun as a Bridegroom or a Champion and this is none other than Adam, who could see this entire course in every layer we're suggesting here, from beginning to end: God said, "Let there be light!" (Genesis 1:3). This is the light that the blessed Holy One created at first. It is the light of the eye. This is the light that the blessed Holy One showed Adam, who gazed with it from one end of the universe to another. (Zohar 1:31b)

To contemplate how Adam could see in the course of everything from beginning to end is simple when we remember how he is in Kabbalah a personification of primordial enlightenment. To see the course from one end of the universe into another is to be outside of it, beyond it, where, in a singularity, everything is present in every point from the vantage encompassing everything within itself. I will not claim to abide in this at will, nor am I just parroting teachings. What I have seen for myself in moments of the Light Continuum confirm this greater, unconditioned reality outside of every reference point of space-time where all is, as it is. All there is really is is Awareness: Adam.

When we feel these layers of the course of the Champion-Bridegroom, the tent from which he emerges is quite like a structure, Shaddai, in which myriad hosts or Tzavaot dwell. Tau Malachi even said the very night this Psalm prophesied Pentecost and Ascension, that the tent is us! We are this dwelling indwelt by the Spiritual Sun. When we remember before Pentecost in Acts 2 how twelve were necessary for this to be complete and receptive, and we see in our own day, lifetime, and aeon, a spiraling pattern of growing and becoming, we move the Sun as the Sun moves us; the more aware of this indwelling Spiritual Sun we become, the more of its holy knowledge it may release from within us: Pentecost. So the vehicle is the Tent, full of souls, abiding in a true vine, much like Asherah, who bears the fruit of us, as us, in a mutual dependence upon all layers of the course of this Spiritual Sun.

All of this contemplation becomes even wilder in a heliocentric reality, where the Daughter-Bride turns about the Bridegroom. Hers is the actual course round and round we turn. He is reposed, as the sun; She is in perpetual motion as the Earth. By this dance, Mother Deep Space may reveal realities greater than these.

May the course of the Light of Messiah awaken the same light indwelling all.

Elder Gideon

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Re: Psalm 19

#11 Postby Marion » Wed Jul 03, 2013 11:10 am

Shalom!

I was curious about what Elder Gideon said:
"...these Depths or Infinities of east, west, south, north, above, and below are their qualities."
This was connected very beautifully to Kat's insight that this course that is completed is the course that Zer Anpin must take to unite upper and lower Shekinah. This is a beautiful contemplation, because it seems to imply that during the journey, we will move through all of these qualities of Zer Anpin. As in, we will walk East; there will be new beginnings, we will be open to new things, aspects of ourselves will become birthed that were hidden before, and so on through the attributes. This isn't to say that it all happens sequentially. There are boons and challenges to all of these aspects, and all must be taken with an open heart.

I was also curious about another aspect of this bridegroom and the tent. Is the tent that God pitched, for our holy soul? and is the sun that soul? Because a tzaddik is called a sun of heaven, and we know by grace of Yeshua Messiah and this is our divine destiny. The bridegroom coming out of his chamber calls the image to mind of our holy soul who is within the Holy One, who is not manifest, in this world until a fit vessel a tent, is created for it. this image is also kind of ambiguous. Is the bridegroom coming from the chamber to meet his bride? or is he coming out of his chamber with his bride? The strong man is a beautiful image because it implies Yeshuas teaching that we must first bind the strong man, the nefesh. This nefesh, strong man rejoices in it's work. This implies the nefesh completely uplifted in the neshamah and subjugated to it.

Blessings and Shalom,
Marion

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Voice and Speech

#12 Postby Elder Gideon » Sat Jul 06, 2013 6:20 am

Shalom!

Insightful questions, taking us skillfully into another layer of the Bridegroom's course and how the images of this psalm lead into further revelations of God's Being from within and beyond all Creation!

'Come and see: Thought is the beginning of all, and being Thought, it is within, concealed and unknowable. As this Thought expands further, it approaches the place where spirit dwells, and when it reaches that place, it is called Binah, Understanding, for it is not concealed as at first, although it is concealed. This spirit expands and generates a voice blended of fire, water, and spirit--namely, north, south, and east. This voice is totality of all others. This voice conducts speech, conveying a word refinedly; for voice is released from the place of spirit and proceeds to conduct a word, issuing true words.

When you contemplate rungs--it is Thought, is Binah, is voice, is speech, all is one. This itself is Thought, beginning of all; there is no division--rather all is one. And this cluster--genuine Thought--is linked with Nothingness, eternally inseparable. This is YHVH is one and His name One. (Zohar I:246b)


This portion of Zohar illuminates very clearly how many Partzufim are present in this Psalm. Thought is entirely invisible, being Hokmah--Abba. The tent is named in this Zohar portion as 'a place where spirit dwells', being Binah--Imma--who generates the Spiritual Sun as Voice, being Zer Anpin. The course of this Voice are the six infinities of space held by Zer Anpin throughout which his voice, his Logos, resounds as Speech, who is Nukva as everything manifest from vibration. When Nukva 'hears', meaning when good creatures awaken to the faith of their goodness and consciously return to the Voice speaking them, Nukva becomes Bride-Kallah.

What makes this Psalm so magnificent is how it is a contemplation of the entire Great Name YHVH within and and all around us. Sophia below, final He, being everything manifest, finds Her reflection in Sophia Above, Mother Imma, first He. This is neshamah of nefesh finding its reflection in nefesh of neshamah. What joins these is ruach of ruach, the Spiritual Sun, the Bridegroom, Vav, who is Voice of Thought, the Father, Yud.

I'm hearing more clearly what Tau declared of this psalm the night of our Summer Solstice celebration: "All souls are in this tent!" When we remember neshamah as the aspect of soul in Binah, the tent, 'the place where spirit dwells, [...] for it is not concealed as at first, although it is concealed', then all neshamot are within all neshamot, conceived in a bridal chamber indeed. Mysteriously, the awakening of these neshamot requires that the Spiritual Sun, ruach, run his course like a strong man, warming the soul seeds of nefeshim concealed in earth. In this respect (and there are others), I'm hearing the Bridegroom gathering the Bride from within Creation. The Hebrew for this man who is 'strong' is גִּבּוֹר gibor, connoting 'mighty', 'heroic', 'impetuous', and everything we attribute to the sefirah of the same name! That 'nothing is hidden from its heat' for our Christian Kabbalah clearly suggests the Apocalypse: "The Judgment is this: Light has come into the world." (John 3:19)

What follows this exposure to the heat of the Spiritual Sun, of course, are the six praises of the Torah-Gospel. "Anyone with ears, listen!" The Spiritual Sun is clearly gathering all to Himself. This is what Voice, Logos, does, gathering all spoken. To be gathered is to awaken to this Indwelling Christ: teshuvah, repentance, Speech returning to the Voice whence conceiving our soul in the Bridal Chamber of the Father-Mother.

As Voice calls, may Speech answer, "Here I Am!"

Elder Gideon

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Re: Psalm 19

#13 Postby sheryl » Sun Jul 07, 2013 12:05 pm

...and the sheep follow the Bridegroom for they know His Voice. John 10

Shabbat Shalom Dear Brothers and Sisters!

Let us Praise Imma Gadol, who sends Her Son into creation, the Voice who Calls to the depths!

What delights you all have offered us this day! Thank you for these words, and Praise to Mother Spirit for the contemplations that arise from them. May all beings be blessed.

In going forth with these contemplations it has become increasingly clear how these mysteries are often invoked in our prayers and rituals.

In the Shema for example, today I am hearing:

Shema Israel: Awake O Daughter and Hear the Voice of the Bridegroom.

Adonai Elohenu: Descend, carrying His Voice into the depths of your experience.

Adonai Achad: Ascend, gathering the depths in Unity with His Voice, ascending back into Thought.

And in wrapping the mantle around us:

El Elyon, in the Name of Adonai Yeshua Messiah, may Your Supernal Mercy pour forth into all worlds, gathering all into the Mystical Body of Hayyah Yeshua. Join me now as a member of that Body, so that the Great Seth, the True Cross, may reach all living spirits and souls: May the Voice of the Bridegroom reach into the depths. Through our tent, our vehicle, may the Supernal Angels access and gather from the depths into One Body, Hayyah Yeshua.

As we consider the depths as you have offered, Elder Gideon - as qualities that can extend into infinite space: East, beginnings, initiations, births, openings; West, endings, culminations, fruitions, deaths, transitions; South, ascents, peaks of experience, flashes of everything transcendental, tests, empowerments; North, re-arising of forms, patterns, appearances, how the light becomes restricted into something spiritual, astral, and physical. Above and below, the frequency of the vibration of the knowledge 'spoken' at the beginning of this Psalm - suddenly we realize that there is no end to Becoming. Our Journey of Realization is infinite Potential!

May our labor to manifest Zer Anpin into the depths of creation continue without ceasing.

Shabbat Shalom!

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Re: Psalm 19

#14 Postby Zhaphyr55 » Sun Jul 07, 2013 4:02 pm

Shalom,

I am starting to hear the directions completely different. They are starting to transform as I examine the sefirot on the tree with the linear directions and then into the expansion of all. Please correct me if I am wrong. Raphael corresponds to the east and is the archangel of Tiferet. Uriel, corresponding to north is the archangel of Netzach. Michael corresponds to South and is archangel of Hod. Gabriel is corresponds to the West and is archangel of Yesod. This creates a "diamond" shape in the tree of life when examined in a linear form. Would this be the different directions of the "tent" the Bridegroom would be covered with and would "step out" from? When this is expanded into non linear, non spherical formlessness, we have the gradual firming of the light from Supernal to Malkhut. Thus our ability to experience light would be our sensitivity and "strength" to be able to withstand exposure to such as the pentacost without fainting? Would this be what it means when discussing the bridegroom stepping out of the "tent" and possibly exposing Truth Body?

Thank you for this stream of posts.
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Re: Psalm 19

#15 Postby Elder Gideon » Mon Jul 08, 2013 7:45 am

Shalom Jacquie!

Indeed, you're seeing the directions correctly! It is intriguing how a diamond forms between Tiferet, Yesod, Netzach, and Hod, so long as you remember that the context is changed the moment you've 'ascended' up the Tree of Life from Malkut. See, the directions around you in your room while you're reading this correspond with Malkut. We'll call them physical directions. Directions attributed to sefirot is another context altogether, being Depths or Infinities beyond a flat plane. The Archangels, as you're perceiving, correspond with physical directions, but are not limited by them whatsoever, manifesting as the four sefirot 'above' or 'behind' these physical, cardinal directions in Beriyah. Archangels, like all angels, exist in multiple realities simultaneously without contradiction.

Abiding in a field of energy of greater and greater intensity without falling unconscious is God's Will for each and every one of us when we're ready. God intends each creature to consciously return to God without falling unconscious or being overhwhelmed. Indeed, as I'm hearing your question, the Bridegroom 'leaving' the tent is very much a contemplation of the revelation of the Light Presence--Light Transmission--from within and all around our physical tent, our body! The tent departed may most certainly be contemplated as our body from which the Bridegroom runs to return. So long as we remember how this psalm begins the image, of the tent established in the heavens, one can explore all of the layers of how such a tent in the heavens is anchored here in on earth.

Messiah is a formless Body of Truth whom none but others consciously abiding in formlessness may recognize. For sake of the others who don't, Messiah takes up a Body of Glory whom other in a disincarnate existence may recognize. For sake of all the rest, including ourselves in a physical experience, Messiah takes up a Body of Emanation whom others incarnate may recognize. For this very sublimity, St. John's prologue explicitly says, "The Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth." (John 1:14) The Greek here for flesh, is 'tent'. To incarnate here is to camp! "The Word pitched his tent among us." This certainly opens your insight of the Bridegroom abiding in and exiting from a tent!

May the opportunity of this tent invite the conscious movement of the Light.

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Re: Psalm 19

#16 Postby Marion » Tue Jul 09, 2013 10:17 am

Shalom!
I have been very intrigued by what is said of this tent:
"...such a tent in the heavens is anchored here in on earth."

and also,
"The tent departed may most certainly be contemplated as our body from which the Bridegroom runs to return."

and,
"The Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth." (John 1:14) The Greek here for flesh, is tent.


What I'm hearing is, this is a tent of the heavens as much as it is of the earth. Is the movement of running and returning implied my this? As the psalm says, God has pitched this tent in the heavens and the bridegroom comes out of it. In that, I am hearing that the bridegroom "runs" from the tent in the heavens to the tent of the earth.

The contemplation when into another layer as well. It is regarding two passages of the Zohar quoted earlier.
"God said, "Let there be light!" (Genesis 1:3). This is the light that the blessed Holy One created at first. It is the light of the eye. This is the light that the blessed Holy One showed Adam, who gazed with it from one end of the universe to another." (Zohar 1:31b)

and:
'Come and see: Thought is the beginning of all, and being Thought, it is within, concealed and unknowable. As this Thought expands further, it approaches the place where spirit dwells, and when it reaches that place, it is called Binah, Understanding, for it is not concealed as at first, although it is concealed. This spirit expands and generates a voice blended of fire, water, and spirit--namely, north, south, and east. This voice is totality of all others.


We have heard that fire, water and spirit are associated with the three mother letters: shin, mem and aleph. Am I remembering that these three elements/letters are associated with the vision of Melchizedek and sound vibration, lights and rays? This vision is a vision of how things are formed. It is a vision of creation. Therefore, I am hearing in this psalm the teaching of how things are formed in God, in the unthinkable, unknowable. And they are in effect, hidden. Until a time when there is a stirring, like the stirring on the water of the deep in creation and they become revealed. Is this psalm then about how things hidden become revealed?

This reminds me of Messiah. We hear that the entire purpose of creation was the Messiah. Therefore before Yeshua, this was hidden within and behind creation; in God. Then, Yeshua revealed what was hidden with, in and through himself. The image of the bridegroom is fascinating. Because a bridegroom implies love for his bride. Is the Bride the world? I am hearing saying 4 in the Secret Gospel of St. Mary Magdalene:
"A woman asked Mary, 'are you the one the Lord loved dearly?' Mary said, "The Lord loved the world, and he gave light and life to the world, so that no longer would anyone have to live in darkness. He loved me as the soul of the world, so that by embracing me he might embrace the world and uplift it to the bridal chamber. I am she whom the Lord loves, as is the soul of light in you." Mary said, 'The one who finds me will find the anointed, For I am the house in which the Lord dwells.'"


Blessings and Shalom!
Marion

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Re: Psalm 19

#17 Postby Tau Malachi » Wed Jul 10, 2013 9:20 am

Grace and peace to you in Hayyah Yeshua!

If we consider the revealed invocation of the sacred circle, along with the formation of the Holy Chariot we have been discussing elsewhere, there is an intriguing attribute of the archangels. Michael corresponds with Hesed, Gavriel corresponds with Gevurah, Rafael corresponds with Tiferet and Uriel corresponds with Yesod, for these are the Depths of South, North, East and West, respectively, according to the Sefer Yetzirah and Zohar. As the Depth of Above and Depth of Below, in this invocation of the sacred circle, and the corresponding formation of the Holy Chariot, Metatron corresponds with Netzach and Sandalfon corresponds with Hod. This becomes the archangelic manifestation of Zer Anpin or Supernal Adam, Tiferet and the Six Extremities, and the initiate in the center of the sacred circle, is as Tiferet, or the Messiah, the six directions corresponding with the Six Extremities.

In conjunction with Will, Thought, Voice, Speech and Action, and the invocation of the sacred circle in a theurgic ceremony, Speech is the invocation and ceremony, and Action is the manifestation of God's Power, or the angels and spirits, that brings about the wonder invoked, spoken, according to the original conscious intention, or will.

In this context, "day" associated with speech, and "night" with knowledge, we see what's done in sacred ceremony and hear what's spoken, but it is accomplished in secret, by hidden Divine Powers; hence, day corresponding with speech and night with knowledge.

There is, of course, something much deeper implied by "day" and "night," and "speech" and "knowledge." As we know, Zer Anpin, or Supernal Adam, is called day, and Nukva, or Supernal Havvah (Eve), is called night, and likewise, they are called sun and moon, respectively. These are the Partzufim most directly involved in creation, and they are, if you will, the "movers and shakers" of the Realm of Perud, or Beriyah, Yetzirah and Asiyah - the heavens and the earth.

"Day to day pours forth speech, and night to night declares knowledge. There is no speech nor are there words; their voice is not heard; yet their voice goes out through all the earth, and their words to the end of the world" (2-4).

This is a delightful poetic utterance, and one that is curious, rather like a riddle; and yet there are deep mysteries in what's said, very deep mysteries. This speech and knowledge correspond with Tiferet or Zer Anpin and Malkut or Nukva as they are in themselves, their reality in Atzilut. This speech and knowledge can only be heard, known, by souls that are able to ascend and enter into Atzilut, or the World of the Sefirot; thus, their "voice" is not heard in Perud, but only in Yichud, the Supernal Abode. Their "voice" the "goes out through all the earth, and their words to the end of the world," this is the influence of the Seven Sefirot of Construction of Atzilut, and the Partzufim within them, from which Perud is generated and all creation is sustained. In this we may understand a play of makifin and p'nimi, transcendent or encircling knowledge and internalized or embodied knowledge, and likewise, the knowledge of This World and the World-To-Come.

In conjunction with makifin and p'nimi there is also another way we may consider "day" and "night," one that corresponds with the vision of Supernal Adam that you have mentioned Gideon, a sight from the beginning of creation to the end, all encompassing vision from the eternal realm, the Supernal Abode. "Day" is heaven, and specifically the eighth heaven, or Supernal Abode, and "night" is the earth and incarnation. "Speech" corresponds with the awareness of God and God's Will, or the ultimate purpose that souls have in heaven, and "knowledge" corresponds with the actualization and realization of that awareness in life, through incarnation or embodiment.

As we know, entering into incarnation there is a great veil of sleep and forgetfulness, and so this awareness of the inner aspects of the soul becomes lost; hence, "there is no speech, nor are there words." Yet, all in a mystery, through the Spirit of God and the angels, along with holy ones who teach and guide, so souls are eventually awakened and remember, and fulfill their ultimate purpose; hence, "yet their voice goes out through all the earth, and their words to the end of the world."

All in a great mystery this sleep and forgetfulness, and this awakening and remembrance, is necessary for the realization of souls and the fulfillment of their ultimate purpose, actualizing free will and the capacity of faith and love, cleaving. As you might imagine, Zer Anpin and Nukva, and the world of angels and Holy Shekinah corresponding with them, are integral to this; they are the driving force of this awakening and remembrance, or enlightenment and liberation.

Even more so, the Spiritual Sun, the Messiah, is essential in this process, and is the principle agent of awakening angels and souls, embodying the Supernal Shekinah and manifesting the kingdom of heaven on earth; hence, bringing Da'at, the Knowledge of God, to the heavens and the earth so that all might cleave and do the Will of God, fulfilling their ultimate purpose.

Law, decrees, precepts, commandments, fear, ordinances, these all correspond to gradations of ruach and da'at, or the reception of the Spirit of God and Knowledge of God; and we may say, in place of "ordinances" there is Supernal Grace, or Abundant Mercy in the Messiah, and so we may say that the love of the Lord is "true and righteous altogether." As it is written, "Fear is the beginning of wisdom (Hokmah)," and as masters of the tradition teach us, "Love is the fruition of wisdom," or the fullness of knowledge (Da'at); thus, in place of "ordinances" we can read "love."

Look and see the conclusion of this psalm in this light. It is the invocation of remembrance as one walks through this life, this incarnation, so that one might fulfill one's ultimate purpose and be drawn up in the Great Ascension, experiencing full reintegration with the Light Continuum, Yahweh.

In closing I will share this. There are exterior, astral heavens ("the firmament") and interior, spiritual heavens ("the heavens"), and there is the true kingdom of heaven within and beyond, corresponding with the Messiah, or conscious unification with God, the True Light; the realization of this true kingdom of heaven is the aim of Gnostics, hence, the most intimate Knowledge of God.

May those who have ears listen and hear the Living Word and so experience the Great Liberation through Hearing. Amen.

Messiah Shalom!
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Re: Psalm 19

#18 Postby Elder Sarah » Sun Jul 14, 2013 9:04 am

Shabbat Shalom!

This Psalm has been giving much food for contemplation recently, I really appreciate everything that has been shared here, thanks to all.

Tau said,

Law, decrees, precepts, commandments, fear, ordinances, these all correspond to gradations of ruach and da'at, or the reception of the Spirit of God and Knowledge of God; and we may say, in place of "ordinances" there is Supernal Grace, or Abundant Mercy in the Messiah, and so we may say that the love of the Lord is "true and righteous altogether." As it is written, "Fear is the beginning of wisdom (Hokmah)," and as masters of the tradition teach us, "Love is the fruition of wisdom," or the fullness of knowledge (Da'at); thus, in place of "ordinances" we can read "love."


Through the study of this Psalm, I was taken to Romans 10. Here, occurs a dialog regarding the righteousness that is by law and the righteousness that is by faith. It is said,

“Moses describes in this way the righteousness that is by the law: “The one who does these things will live by them” But the righteousness that is by faith says, “Do not say in your heart, “Who will ascend into heaven?” Or “Who will descend into the deep?”.But what does it say? “the word is near you; it is in your mouth and in your heart, that is the word of faith we are proclaiming.” (Romans10:5).

Paul goes on to point out the message of salvation in what is righteous by faith, hence, Supernal Grace, has absolutely gone fourth in quoting from this Psalm,

“Their voice has gone out to all the earth, their words to the end of the world.”

I hear by what Paul is saying that the “righteousness by the law” and the idea of doing something to get a result as the “ordinances”, and “righteousness by faith” and the idea of the word being in you, as “Love”. Here, a question arises. These “ordinances” where said to be certain gradations of knowledge, “da’at”, while “love” was said to be the fullness of da’at. What may we say of this shift of da’at, the shift from “gradations” to “fullness” and the connection here between “ordinances” and “love”

May the voice and words of Supernal Grace by received throughout all of the land this day!

Shalom,
Elder Sarah

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Re: Psalm 19

#19 Postby sheryl » Sun Jul 14, 2013 1:03 pm

Shabbat Shalom Brothers and Sisters!

Thank you for this abundant sharing, may the blessings of our contemplations ray out bringing light and healing to all.

Dear Tau, while reading your post above it came to mind that often it is said our true self is who we are in God, the True Light. But then something new was heard: our true self is what we are in God. This what was heard as day to day pours forth speech and night to night declares knowledge.

Is it proper to say, Tau, that at this level of being, there is no difference between day to day and speech, and night to night and knowledge? A well as pouring and declaring? This All then being What we are in God, the True Light?

And it was further heard in your post that while the speech and knowledge generates and sustains creation, when living spirits and souls begin to awaken, the veil of forgetfulness begins to shatter, these great ones among us are able to enter into Atzilut, becoming aware of speech and knowledge, and perhaps being able to embody or make p'nimi speech and knowledge, the day and night of Atzilut, becoming then the Voice calling in the wilderness. which is heard in this psalm as Day speaking to night.

And in reading Elder Sarah's post, it comes to mind that while this psalm speaks of the process of awakening, righteousness by the law, that perhaps we might say that its heart is speaking of Supernal Grace, righteousness by faith?

Their line has gone out through all the earth,
And their utterances to the end of the world.
In them He has placed a tent for the sun,
5 Which is as a bridegroom coming out of his chamber;
It rejoices as a strong man to run his course.
6 Its rising is from one end of the heavens,
And its circuit to the other end of them;
And there is nothing hidden from its heat.


With line above, I am hearing Mercy, that in the arising of creation, a line, a cord, continues, maintaining a connection between creation and its root, Ain. And it is through this line, this root, that the First Coming is able to manifest. Can we say that hidden in the speech and knowledge that has gone unheard, unknown, through all the earth, is a tent for the Sun. A seed, and elsewhere we hear that his Word will not return empty, the Messiah will come.

Can we say that this is the Light stored up for the Righteous Ones? The potential for the influx of Supernal Grace into creation?

Hallelu- El!

May the veils of forgetfulness be shattered, Adonai, so that Your Voice might be heard in the night, and so that Ruach Ha-Shemesh might shine from within the hearts of the faithful.

Shabbat Blessings!

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Re: Psalm 19

#20 Postby Tau Malachi » Mon Jul 15, 2013 10:54 am

Grace and peace to you in Hayyah Yeshua!

"The love of Yahweh is true and righteous altogether."

In the Sanctuary of Grace this is our interpretation of "ordinances," for in the Messiah we know and understand that the essence of all is love. In that love is the essence of the law, decrees, precepts, commandments, fear and ordinances of Yahweh Elohim, so love corresponds with the fullness on knowledge (Da'at); one who has the love of the Messiah, the love of God and one's neighbor, will have the perfection of knowledge, and be perfect in all of these - they will naturally fulfill the Will of the Most High, Ratzon Elyon.

There is something more that may be said concerning the fullness of knowledge and love. When the knower and the known are in union - the fruition of love, in that unification there is perfect knowledge, one has full knowledge of Reality as It Is and God as God Is; hence, "fullness of knowledge."

This extends into the contemplation of a secret mystery, if anyone has ears to hear it.

Consider this: When Zer Anpin (Little Face) and Nukva (Daughter) are united, Zer Anpin becomes Ben (Son) and Nukva becomes Kallah (Bride), and as we know, Ben is the Partzuf of Da'at, corresponding with Knowledge of God. The "love" and "union" of Zer Anpin and Nukva below stirs and invokes the "love" and "union" of Abba (Supernal Father) and Imma (Supernal Mother) above, and their loving union generates a greater emanation of Da'at, speech and knowledge being uplifted and increased. This is a secret esoteric understanding of how love is the "fullness of knowledge (Da'at)."

Here we may say, the law is one thing and grace is another. The law is a play of cause and effect, and corresponds with Simple Mercy, or measured blessing, dependent upon the karmic continuum of the soul, and joined with Mercy there is Judgment under the law, and perfect justice. Grace, however, transcends the play of cause and effect, and corresponds with Abundant Mercy, or unmeasured blessing, dependent upon faith and cleaving.

Listen and hear, and understand! In the original psalm there is no mention of the love of Yahweh, but rather the fear of Yahweh, for living under the yoke of the law is founded upon fear; living under the yoke of grace, however, is founded upon faith and the love of Yahweh, the Good Grace manifest as the Messiah, and therefore we read "love" in place of ordinances.

Above we mention the union of Zer Anpin and Nukva, and Abba and Imma, and the full generation of Ben and Kallah - Perfection of Speech and Knowledge; all of this transpires through the Great Mercy of God, which is to say Hayyah Yeshua, the Risen Messiah - cleaving the Risen Messiah in faith, so this mystery of unification is brought about in us through Divine Grace, Supernal Grace.

"For God [El, Elohim] so loved the world that God gave God's only Son [Ben]..."

Through the Messiah we have learned the Way of Love, and through faith and love we receive the Grace of God, the Anointing with Supernal Light, which corresponds with Keter, the Supernal Crown, and which brings Da'at of Atzilut - Supernal Knowledge, or the Perfect Thunder Intelligence. Hallelu Yah! Praise the Lord!

Here it must be said, however, that the "fullness of knowledge," or Da'at of Atzilut, is not as we would conceive - it is not as we think, for the nature of Da'at of Atzilut is supernal, or supramental, transcendent of thought and thinking in mental consciousness; it is the knowledge that arises in Pure Radiant Awareness, or Non-dual Gnostic Awareness, in which the knower and the known are One (Achad), and therefore there is full knowledge, perfect knowledge - Gnostic Being, "Knowing Being."

The fruition of Ahava, love, is this experience of Achad, union, or oneness; and so both of these words equal thirteen, indicating one and the same Divine Presence, Divine Power.

In this union, speech corresponds with the Utterance of Eheieh, the Divine I Am, and the Knowledge of Eheieh is embodied and communicated, just as we see and hear with our Elder Brother, Yeshua Messiah, with the I Am Statements in the Gospel of St. John.

These are some thoughts the Mother Spirit would have me share.

God bless you and God keep you!
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Re: Psalm 19

#21 Postby Tau Malachi » Mon Jul 15, 2013 11:06 am

Greetings and blessings!

If we read, "Their [line] has gone out through all the earth," this is interesting, for it connotes the linear Sefirot, which are formed in the image of the Human One, and likewise, implies the generation, emanation, of the Holy Partzufim; this naturally adds to the contemplation given above concerning the fullness of knowledge as the realization of Eheieh, the Divine I Am.

As we know, and as discussed elsewhere, first the circular Sefirot are formed, as though environments, and then the linear Sefirot are formed, as though the fruit of those environments, or the life emerging from within them.

We can contemplate this a while, and see what arises.

Shalom!
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Re: Psalm 19

#22 Postby sheryl » Thu Jul 18, 2013 5:50 pm

Shalom Dear Tau and friends!

I am filled with gratitude for these teachings. May our explorations bring blessings to all people. May those who seek, find, and those who hunger be filled.

In what you have shared, I am hearing knowledge as awareness, and love as union, union then being the fulfillment of awareness.

The depths also come to mind. Below, we have the depths of the directions, pointing to a potentially infinite awareness or knowledge. And so can we say that the union of Zer Anpin and Nukva is the union of the depths, or rather the union of Zer Anpin and Nukva within a unique consciousness is the union of a specific point or center within the multidimensionality of the depths? There being an infinite potential of such unions? And each union (love) bringing a blissful awareness (knowing) reaching out into the depths from a specific point of within the waters of consciousness? Thus such union uplifts and increases speech and knowledge, being the fullness of knowledge?

The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.

You have said that Ben (Son) corresponds as the Partzuf of Da'at, with the Knowledge of God. Can we make a similar correspondence between Kallah (Bride) and Love or Pure Desire?

And in considering that a union below stirs and invokes the love and union of Abba and Imma above, are we not seeing then the bliss of Infinite Potential being Actualized - in the union below, the depth of the Beginning joining with the depth of the End?

I pray that the expression of these thoughts makes sense, and am eager for correction, adjustment or elucidation.

Shalom!

Sheryl

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Re: Psalm 19

#23 Postby sheryl » Thu Jul 18, 2013 11:22 pm

If we read, "Their [line] has gone out through all the earth," this is interesting, for it connotes the linear Sefirot, which are formed in the image of the Human One, and likewise, implies the generation, emanation, of the Holy Partzufim; this naturally adds to the contemplation given above concerning the fullness of knowledge as the realization of Eheieh, the Divine I Am.

As we know, and as discussed elsewhere, first the circular Sefirot are formed, as though environments, and then the linear Sefirot are formed, as though the fruit of those environments, or the life emerging from within them.


Dear Tau,

In considering the above, relatedness comes to mind, fruit emerging from within the circular Sefirot occurs so that relatedness might come into being.

A recent contemplation of the 72 Divine names gave rise to the thought that the Names exist in Yichud as vibration - environments, though, feels to be a better mental description - and the teachings on the Divine Names then are speaking of the emanation or consequence of these vibrations or environments in Perud. [It becomes a rather wild contemplation when considering the Sefirot in Yichud! Tiferet, Compassion/Beauty for example, where there is no object nor subject. Or Submission/Glory or Dominion/Victory.]

Perhaps we can say that circular Sefirot are vibrations of Love, and their fruit is the effect of these vibrations in unity on separation? Seeking to draw back into unity that which has become separated?

This contemplation expands in considering the descriptions of the World to Come in scripture, of Living Waters, and Trees whose leaves bring healing. Can we say that these beautiful scenes are images of the fullness of knowledge, or the realization of Eheieh? The fruit of Yichud in Perud?

May our contemplations bring healing and peace to chaos and suffering.

Sheryl

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Tikkune through Knowledge & Love

#24 Postby Tau Malachi » Fri Jul 19, 2013 10:58 am

Grace and Peace to you in Yahweh Elohim, Shaddai, and Yeshua Messiah!

According to the Kabbalah the original, primordial Sefirot shattered because they had no way to relate and interact with one another. On account of this, according to the Ari of Sefed, they had no means of tikkune, mending, healing, or realization, for having no way to relate and interact with one another their realization, or proper unification, was impossible. The generation of the circular Sefirot and linear Sefirot of Atzilut create the possibility of interrelationship and interaction, and the tikkune of Adam Kadmon; the circular Sefirot being as environments and the linear Sefirot as the life that evolves and emerges within them. Thus, the linear Sefirot are said to be formed in the image and likeness of Adam, the Human Being, indicating the intention of God in the creation of life, that Holy Intention being an evolution to the Highest of Life, Divine or Enlightened Being (Messiah).

As we know, however, the shiverat ha-kelim, shattering of vessels, continued through Beriyah, Yetzirah and Asiyah, the force of the Supernal Light continuing to overwhelm the vessels; on an esoteric level the coming of the Messiah is for the tikkune of the Sefirot, which it to say their healing, their realization. The Messiah, of course, is the Human One who is able to receive and embody the full influx of the Supernal Light and Ruach Elohim, which is the Divine Intention (Ratzon Elyon) in the emanation of the Holy Sefirot and creation. This brings about the healing, or realization, therefore, of the World of the Sefirot, or The Name; it is, in effect, the completion of Atzilut, Emanation, for until the appearance of Melekh Messiah (King Messiah) Malkut-Kingdom had no Holy Vessel into which to pour out her full Glory and Power, the fullness of the Holy Light and Ruach Elohim, and therefore, "reaching" she did "not reach."

This inability of Malkut to reach became the cause of the shattering and fracturing of the Sefirot of Atzilut, and the Sefirot of Beriyah, Yetzirah and Asiyah shattered because they could not withstand the force of the Supernal Influx from Malkut of Atzilut, or Nukva. All of this is mended, healed, made perfect and complete, however, with the appearance of the Risen Messiah, Hayyah Yeshua, and the Magdalene who was able to receive the full Supernal Influx from him, establishing Malkut and the Messiah in this world. Malkut reaches through the Messiah, and in turn, the Messiah reaches through the Magdalene, and through those who come into being as Gnostic Apostles, or Tzaddikim in the Messiah, the Supernal Anointing.

As we know, in the Christian Kabbalah the Messiah embodies something of Zer Anpin below, and in so doing becomes the fulfillment or completion of Nukva above; when Malkut-Nukva is able to reach, and pour out the fullness of her Glory and Power, so she is uplifted and unified with Zer Anpin above. When this happens there is a free flow of the Primordial and Supernal Light, and ruhaniyot and shefa within Atzilut, and the various Holy Partzufim are realized and draw into unification; embodied in the world, in Malkut of Malkut of Asiyah through Messiah Yeshua, so this Holy Light, and ruhaniyot and shefa are drawn down, out, into Beriyah, Yetzirah and Asiyah, creation being made perfect and complete on all levels, Ratzon Elyon, the Will of the Most High, being fulfilled within it.

This is the Will, Intention, of the Most High from the very beginning, and emanation, creation, formation and making - the entire process of creative evolution, is all for the fulfillment of this Ultimate Purpose: that God should be revealed and glorified, embodied and known. When the Risen Messiah appears, so that intention is fulfilled; hence, the unification of the Depth of Beginning with the Depth of End, and likewise, the unification of all Depths, including the "Depth of Good" (Keter) and "Depth of Evil" (Malkut).

Just as it was certain from the very beginning that this would come to pass, and it was ordained by El Elyon, God Most High, and yet there was a necessity for creative evolution, or becoming, for the realization of Ratzon Elyon, so all of this is accomplished in the Risen Messiah, and yet this labor for the tikkune of the Holy Sefirot, or The Name, continues; this has been realized, accomplished in One, and it is ordained to be realized, accomplished in Many - hence, the Second Coming of the Messiah in Glory.

As we know, Gnostic Apostle and Anointed Community, this is the Living Body of the Messiah; as something of the Light Transmission passes through the Holy Tzaddik into Community, and through Community into the world, so there is an evolution of the unification of Zer Anpin and Nukva, and all that transpires through this union, naturally so! With each Holy Tzaddik and Community there is a unique realization of this union, and so also, with each initiate, companion, in Community there is a unique realization of this union; every matrix of souls, and each and every soul, when actualized and realized in the Messiah, the Anointing, brings about a unique tikkune, or realization, of something of these Depths of the Infinite, or Holy Sefirot, and so also something of Tikkune Ha-Olam, the tikkune of the world.

Here we may share an open secret. Olam Ha-Zeh, "This World," does not exist until the Risen Messiah appears, and we may say, still it does not exist until the End-Of-Days, when all is accomplished; hence, the actualization and realization of all souls destined to the Great Resurrection and Ascension on this good earth. Thus, in the Messiah we labor for the realization of the World-That-Is-Coming, and for the realization of This World; as perhaps you might imagine, their realization is in their unification, as we are taught in the Book of Apocalypse. See there!

The realization of Olam Ha-Zeh corresponds with Tikkune Ha-Olam, and something of this is accomplished with the realization of each soul, and what is accomplished by each soul, only that unique individual can accomplish, and no other soul. If we inquire into the realization of Olam Ha-Zeh, This World, it is in souls receiving the Supernal Influx, the True Anointing, and it is in acquiring the Knowledge of God through which the Will of God can be enacted and something of God can become embodied. When the Spirit of God (Ruach Elohim) is embodied in a soul in full, as in our Elder Brother, Adonai Yeshua, This World is made manifest upon the earth, and something of the World-To-Come is manifest in This World. Contemplate this, and understand well!

This World, of course, corresponds to life on earth lived according to the Will of God, all as ordained by El Elyon, and living in this way the realization of Eheieh transpires in souls, the realization of Melekh Messiah (Anointed King).

The realization of souls and the realization of This World are inseparable from one another; this corresponds with the tikkune of linear and circular Sefirot, respectively, which are inseparable from one another.

Now, if we look into the law, decrees, precepts, commandment, fear and ordinances, they are all about our relationship with God, and our relationship with one another; and so it is taught with the essential commandment that we are given, to love the Lord our God and to love our neighbor, or love one another. In some way, when we enter into right relationship with God, one another and our environment, so there are corresponding developments, or shifts, in the world at large, and in the world of angels and archangels, and in the World of the Sefirot, or Names of God and Partzufim; in this a Holy Vessel is formed below corresponding with the Supernal Pattern above, and when this happens, the Supernal Intention is realized, and becomes embodied - hence, Supernal Influx is received and integrated.

In this we may understand that the unique tikkune that each of us can bring about corresponds with unique relationships we are able to form with God in creation - special relationships that only we can form within creation, fulfilling the Will of God. The truth is, the journey of the soul, the realization of the soul, is all about relationships - right relationships, or enacting righteousness and truth.

In terms of Ben and Kallah, on one level Ben is the Pure Desire to Give and Kallah is the Pure Desire to Receive; when these meet and embrace, they fulfill one another, there is no giver and no receiver, but rather, there is giving and receiving in complete and perfect reciprocity. This corresponds with Supernal Grace, or Abundant Mercy; whenever the Holy Vessel of Reception is generated, so there is the influx of this Supernal Grace.

In this we cannot help but think of the inmost gradations of Light Transmission between a tzaddik and companion; in the instant of Light Transmission the tzaddik and companion disappear, and there is only the Holy Light shining, this one Light-presence and Light-power, the Messiah (Anointed). When a companion is able to receive this Anointing in full, and is able to integrate, then there are two unique and individual embodiments of the Light-presence and Light-power awake in This World, aware of the World-That-Is-Coming.

The salvation of the soul, the realization of the soul, is all about Knowledge and Love; faith is the beginning of our salvation, but it is through knowledge and love that it is brought to its fruition, or maturation.


Here we may say, knowledge without love, and love without knowledge, are incomplete and imperfect; true spiritual knowledge is rooted in love, and true spiritual love is rooted in knowledge.

There is faith hope and love, and there is knowledge, understanding and wisdom, these woven together bring righteousness and truth, peace and joy, and correspond with our self-realization or enlightenment in the Messiah.

This is the "fullness of the Knowledge of God" - it is something more than "knowledge" as conceived in the unenlightened condition; certainly so!

May Asher shine upon all this day, and may Asherah be present with all; may the Messiah bless all, and may the Shekinah of the Messiah rest upon all who desire to receive the Holy Light. Amen.

Yahweh Shalom!
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An Appreciation

#25 Postby BrandonLw » Sat Jul 20, 2013 8:22 am

I’m stricken with the simplicity within this deep teaching of Kabbalah. I had not before this post connected the desire for creation to full reciprocity to the unique nature of each soul that enters into a moment of light-transmission in such an essential way. I am amazed at the beauty within this: that the enactment of tikkune is within each generation and its unique expression and joining of Zer Anpin and Nukva- Messiah. Praise God for such an amazing teaching this day.

The teaching on linear and circular sefirot feels grounded by the recently shared teaching as well. I wonder now how we may take this teaching to our life display and practice, to circumstances that arise in challenge, joy, mundane regularity, pain, or otherwise. I see an invitation to interpret circumstances as an opportunity for the image and likeness of the human to enter in and foster reciprocity as a means of tikkune. I reflect how often I can incorrectly “auger” in my own life display looking to scenarios that arise in my life to think that they constantly affirm or challenge some idea of my personal “holiness” or “ineptitude”- adding meaning that may not be present in a limited view. The teaching above reminds me that it is the nature of circumstances to arise in need of their full potential to be actualized. Furthermore, this potential is unique and a creative outpouring! This invites unique prayer, worship, practice and skillful means apart of concepts in mind but as living responses to the arising in a moment- in spiritual humility and confidence. It can be tempting to fall into sorrow in a vision of suffering, but this awareness reminds that need for tikkune is the arising of the opportunity for actualization of the Divine potential. All this, and a remembrance we are not alone in our striving, for the righteous walk with and among us and community creates a body in which we will move. Praise Ma for the continued shift away from a limited idea of self and into the beauty of Ratzon Elyon!

Halleluh-Kallah!

I look forward to taking this seed into further contemplation.

Shalom

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Re: Psalm 19

#26 Postby Elder Sarah » Sun Jul 21, 2013 9:37 am

Shabbat Shalom!

Praise the Holy Spirit for such revelations! and thanks to everyone for all that has been shared!

Recently in our Zohar discourse a certain subject came up that seems very connected here. Rabbi Shim’on speaks in a beautiful revelation,

“Within bellies of Torah, we possess hidden treasures- paths and ways known to the Companions, among those thirty-two paths of Torah.” (Zohar 2:8a)

As pointed out in the discourse, the number thirty two directly refers to the word in Hebrew for heart, Lev. So we are hearing Rabbi Shim’on refer to the “Heart of the Torah”. This word Lev is very intriguing. Lev consist of a Lamed and Bet equaling thirty two. We are told in the teachings creation begins with Bet, this is because the Torah begins with Bet, hence, “In the beginning…..”.Of Lamed we can say it is the ox goad, the evolutionary force within creation. The letter Lamed is made up of a kaf and vav, which equals the number twenty six, the numerical value of the Great Name Yahweh. It is said in the teaching, Elohim does not begin creation with an Aleph because Aleph is within and behind all of creation, hence the next letter, Bet is the letter chosen to begin creation. In a similar way we arrived at the number twenty six with Lamed, so can we get to the number twenty six with Aleph, being it is made of two yods and a vav. Here begins to connect Lamed and Aleph, almost pointing to two different manifestations of the force of Yahweh. This leads to a certain revelation that came up in the discourse, it was said, the beginning of the thirteen attributes of Mercy starts out with Yahweh, Yahweh, El. Here we have two manifestations of Yahweh and the name El, Aleph Lamed. Almost as if one manifestation of Yahweh is from Aleph and one from Lamed and then the two are put together in the Divine Name EL.

I draw upon this mystery from the Zohar discourse in connection with what has been shared here because I found it interesting that the number thirteen came up in connection to Achad, “Union” and Ahava, “Love”. There appears to be quite the mysterious swirl of Lev, “heart” in connection with the thirteen attributes of Mercy and these two words. Almost a hint of a new creation, or new Torah through which the gate way is the heart, this Lev.

This leads to a question stemming off something said in this thread. Here the idea of
”This World”, Olam Ha-Zeh, specifically it was said,

The realization of Olam Ha-Zeh corresponds with Tikkune Ha-Olam, and something of this is accomplished with the realization of each soul, and what is accomplished by each soul, only that unique individual can accomplish, and no other soul. If we inquire into the realization of Olam Ha-Zeh, This World, it is in souls receiving the Supernal Influx, the True Anointing, and it is in acquiring the Knowledge of God through which the Will of God can be enacted and something of God can become embodied. When the Spirit of God (Ruach Elohim) is embodied in a soul in full, as in our Elder Brother, Adonai Yeshua, This World is made manifest upon the earth, and something of the World-To-Come is manifest in This World. Contemplate this, and understand well!


This leads to a mysterious verse found in Gospel of John, one which has always intrigued me,

“I will not leave you orphaned; I am coming to you. In a little while the world will no longer see me, but you will see me; because I live, you also will live. On that day you will know that I am in my Father, and you in me, and I in you.” (John 14:18).

I am wondering if this world in which the Yeshua is saying the Apostles will “see” him is something of Olam Ha-Zeh? And if Olam Ha-Zeh has much to do with a world manifest through each individual coming to the knowledge of “I am in my Father, and you in me and I in you”. This knowledge seems predicated upon the entrance through the Gate of a New Creation, the Gate of the Sacred Heart of the Messiah.

May all living beings and souls remember the gate of the Sacred Heart within and through all that exist, bringing the awareness of the World that is Coming to all the world, This World! Amen and Amen.

Shalom,
Elder Sarah

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This World

#27 Postby Elder Gideon » Sun Jul 21, 2013 9:50 am

Shabbat Shalom!

The realization of Olam Ha-Zeh corresponds with Tikkune Ha-Olam, and something of this is accomplished with the realization of each soul, and what is accomplished by each soul, only that unique individual can accomplish, and no other soul. If we inquire into the realization of Olam Ha-Zeh, This World, it is in souls receiving the Supernal Influx, the True Anointing, and it is in acquiring the Knowledge of God through which the Will of God can be enacted and something of God can become embodied. When the Spirit of God (Ruach Elohim) is embodied in a soul in full, as in our Elder Brother, Adonai Yeshua, This World is made manifest upon the earth, and something of the World-To-Come is manifest in This World. Contemplate this, and understand well!

With others posting above, I'm most grateful for the essentialization of what is heard differently regarding, "Something of the Light Transmission [that] passes through the Holy Tzaddik into Community, and through Community into the world, so there is an evolution of the unification of Zer Anpin and Nukva, and all that transpires through this union, naturally so!" I've heard aspects of this, but have not felt the ongoing movement unfolding between the Risen Savior and Lady Mirya transpiring between Tzaddik and ourselves. This must be precisely why Tzaddik and Kallah are head and body of the Inner Sanctuary.

This World is also much more clarified. HalleluAdonai! Where and how the future of The World-To-Come 'begins' is in every chain of light transmission events received between Tzaddik and their companions, inaugurated by the Risen Savior and Lady Mirya, manifesting This World as the World-To-Come.

'World' in Hebrew and Greek is amazing: In Hebrew it is tebel and in Greek, it is kosmos. In Hebrew, tebel dennotes habitable, pleasant places; in Greek, kosmos not only dennotes the physical planet, but also its harmony or dominions, and even wilder, outer space as well, like a 'cosmic' fabric of consciousness in which our planet is embedded. In this regard, our planet reminds me of a fertilized egg attached to a cosmic uterine lining, grown and gestated by great invisible, powers.

These very senses of 'world' are certainly at play in this bottomless Psalm, holding a remarkable contemplation of how indeed we're in the world, but not of the world: In This World. "Little children, you are from God, and have conquered [false spirits of this world]; for the one who is in you is greater than the one who is in the world." (1 John 4:4) Until I'm born from above, I'm of this world. Having been reborn of the Spirit, I am in This World. This subtlety is a mentality, a starting point I suppose, which allows me to remember from where I've come, The World-to-Come.

May all who are willing to shed this world find This World within and all around and beyond them!

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Re: Psalm 19

#28 Postby Zhaphyr55 » Sun Jul 21, 2013 11:05 am

Shalom,

A brief note adding to what Tau Malachi, Elder Sarah and Elder Gideon has shared. What I am hearing in the connection of thirteen and this being the number of the Lady Mirya as the Apostle of the Apostles, are we not ultimately linking this to the movement of the Shekinah below and our co-creation with and through Ma's will? After all, Lady Mirya became the matrix through which Yeshua directed the light transmission of the Pentacost to the other Apostles. After that time Apostles have been connected through light transmissions to the present era. I hear we are in a constant process of dancing as the will of Ma changes according to free will and what choices are made.

Please let me know if I am not understanding this and need correction.

Thank you,
Jacquie

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Re: Psalm 19

#29 Postby Tau Malachi » Mon Jul 22, 2013 12:39 pm

Grace and peace to you from Adonai Yeshua Messiah!

"The Lord [Yahweh] has sworn and will not change his mind..." (Psalm 110:4)

First, it must be said, the mind of God, the will of God, does not change, it remains just the same from the outset of creation until the end; what changes is how God interactions with creatures and creation, and how the Holy Shekinah manifests, whether in Mercy, Judgment or Compassion. Within and behind this, though, is the Original Intention of God (Ratzon Elyon), and the Thought of God, or Mind of God, does not change; it remains always the same, the realization and fulfillment of all in God - the return of all to God. Praise God!

And therefore this verse continues, "...You are a priest forever according to the order of Melchizedek."

The Holy Tzaddik, or Gnostic Apostle, and the Anointed Community (Messiah Knesset) is ordained in this sacred priesthood; the Anointing we receive, the Light Transmission we receive, is our ordination and consecration, and the mission and labor of all who are ordained in this Holy Order is the transmission of Ruach Elohim and the Supernal Light. This Light Transmission, or the communication of the true Spirit of the Messiah, is not isolate to the Holy Tzaddik, but rather it can and does transpire through any and all of the initiates of the Anointed Community, all members of the Living Body of the Messiah.

Indeed, this Anointing, this Light Transmission, is a movement of Ruach Elohim, Ruach Yahweh, which is to say Divine Grace; as such, anytime, anywhere, the conditions are co-created for the movement of Divine Grace, so Divine Grace, the Spirit of God, moves, and there is Light Transmission. If we inquire into the necessary conditions for the movement of Divine Grace, it is an active and dynamic surrender to the Messiah and Shekinah in faith and love, which is to say an opening of the heart and mind to God, the True Light.

When this happens, there in that place and time is Olam Ha-Zeh, "This World," "This Universe," and when This World is made manifest in this way, something of the World-To-Come, or the Eternal Shabbat, is revealed in This World.

In our lineage of Light Transmission, or Gnostic Apostolic Succession, This World is manifest for the first time when the Risen Messiah appears to the Magdalene and they embrace in Ahava (love) becoming Achad (One); Zer Anpin and Nukva are unified below, and therefore Zer Anpin and Nukva are unified above, and when this happens Zer Anpin become Ben and Nukva becomes Kallah.

In the Threefold Sanctuary, the inner sanctuary, Tzaddik corresponds with the Messiah and the Anointed Community corresponds with the Magdalene, and the Great Angel is the Light Transmission, or "energetic preaching of the Gospel," that happens between them, and through them; what transpired between, and through, the Risen Messiah and Magdalene, transpires between, and through, the Holy Tzaddik and Anointed Community.

Here we may share an open secret. All souls that would ever receive the Holy Torah were present at Mount Sinai during the giving of the Holy Torah and proclamation of the Thirteen Attributes of Mercy. In the same way, all souls that would ever receive the Holy Gospel - the True Anointing or Light Transmission, were present with the Risen Messiah and Magdalene at the moment of their holy embrace, and were present during the revelation of the inner and secret mysteries of the Gospel on the Mount of Olives; and in truth, every movement of Light Transmission that will ever transpire on earth, transpired in that Place, Makom.

Every movement of Light Transmission, in truth, flows from this embrace of the Messiah and Magdalene; it is the manifestation of the Supernal Grace, the Supernal Power, actualized, realized and embodied in them! Hallelu Yah!

If we wish to contemplate this Supernal Influx, let us contemplate the "Heart of the Torah," which is the Holy Gospel.

Look and see, and pray for wisdom to understand! Bet is the very first letter of the Holy Torah, and Lamed is the last letter of the Holy Torah; thus, the first and last letter of the Torah spell Lev, "heart," and this is the entirety of the Holy Torah, or the completion and perfection of the Holy Torah - Lev, the Sacred Heart!

As we know, there are Lev Netivot Ha-Hokmah, or Thirty-Two Paths of Wisdom; these correspond with the Ten Sefirot and Twenty-Two Otiyot, and all of this is contained in Hokmah, and corresponds with the Power of Yah (Yod-He). When Zer Anpin and Nukva are unified, which correspond with Vau and He of the Great Name, Vau-He is joined to Yod-He, and the shefa, or spiritual power, of all Thirty-Two Paths of Wisdom is drawn into Malkut-Nukva; when this happens, Nukva is called Kallah and Zer Anpin is called Ben - the Holy Shekinah is manifest in her full glory and power. Praise God!

This shefa, this spiritual power - all of these Divine Powers, are in the Anointing we receive, the Spirit of the Messiah, and therefore, when we receive our Anointing in full, and we integrate that Anointing, embodying the Spirit of the Messiah, all of these Divine Powers are brought forth upon the earth, This World being made manifest, the true kingdom of heaven (Malkut of Atzilut) being manifest on earth.

This, of course, corresponds with the Second Coming of the Messiah in Glory (Kavod), and the Anointed Community, the Living Body, is the Glory within which the Messiah appears again on earth. Kavod, like Lev, also equals 32! Contemplate this well, and understand!

These thirty-two primordial and supernal powers - Divine Powers, are emanations, powers, of Ain Sof, the Infinite, and they, themselves, are infinite; therefore, there is no end to the actualization, realization and embodiment of these Divine Powers. In that souls emanate from these Divine Powers, so there is a unique manifestation of these Divine Power with the realization of each and every soul, naturally so!

In this you may understand that every soul that is joined to the Body of the Messiah, receiving the Anointing, has various spiritual works to accomplish as a co-creator with El Elyon and co-redeemer with the Messiah; hence, the mission of their holy neshamah. These spiritual works, this mission, corresponds with a unique manifestation of the full array of the Divine Powers - a completely unique embodiment of the Shekinah of Messiah.

As we embody the Holy Shekinah, and enact the ultimate purpose and mission of our neshamah, something of Nukva and Zer Anpin is actualized and realized, and so also something of Imma and Abba; the Holy Shekinah is glorified and exalted - increased, angelic and archangelic powers are invoked and realized, and the Power of the Name of God is manifest in the world.

The foundation of all of this is in the Messiah and the generation of the Sacred Heart, the "fullness of Knowledge and Love."

From the shape of Alef, as well as Lamed, the Name of Yahweh can be derived; so the Name of El (Alef-Lamed), as it is, contains the Name of Yahweh twice. The first Yahweh, corresponding with Alef, is the Light Continuum, and the second Yahweh, corresponding with Lamed, is the Light Transmission; through the reception of the Light Transmission souls are uplifted in the Great Ascension and reintegrated with the Light Continuum. This is the ultimate Mercy of God (El) - Supernal Mercy, "Yahweh delivers," Yeshua! Hallelu Yah!

There is a secret that was once spoken by my beloved tzaddik, Tau Elijah, and I'm inclined to share it here. El equals 31, and a soul engaged in perfect devekut, cleaving to El (God), is the addition of 1 to 31, equaling 32. As we know, the thirty-second Netivah corresponds with Tau, and according to Elijah a soul cleaving in full to El completes the Thirty-Two Paths of Wisdom; on an esoteric level he said, "This corresponds with 'taking up your cross' (Tau), or the enacting of your True Will." What we have shared above explains this teaching of my tzaddik, blessed be his name and memory.

The perfection of devekut is in the heart (Lev) and it is glory (Kavod) to God!

O Adonai, may the Sacred Heart be generated in us and may Your Glory be revealed in our midst; please grant us full knowledge of You, Atoh. Amen.

May the Face of Yahweh shine upon you This Day!
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Re: Psalm 19

#30 Postby Tau Malachi » Mon Jul 22, 2013 3:25 pm

Greetings and blessings in the Light of the Messiah!

There is another teaching I'm inclined to add.

Just last night, following our Shabbat celebration, we sitting out back enjoying the summer evening, and were speaking about Bet and Lamed as the first and last letter of the Holy Torah, and the implication of the "Heart of the Torah" - Lev. As we were speaking, discoursing on deep mysteries, it struck me that Bethel, the place where Jacob had his vision in dream also began with Bet and ended in Lamed, just as the Torah does. Bet El, of course, means the "House of God," and beginning with Bet and ending in Lamed, having the word Lev in it, so it implies the heart of the human one as the House of God.

As we know, Adonai Yeshua likens the Son of Adam [Man] to Jacob's ladder in the Gospel of St. John, saying, "Very truly, I tell you, you will see the heavens opened and angels of God ascending and descending on the Son of Man" (1:51). This, of course, corresponds to the appearance of the Risen Messiah, and to the unification of Zer Anpin and Nukva; the Risen Messiah being the true House of God, and through the Risen Messiah, so also the entire Living Body.

It is interesting, for at times the inner sanctuary is called Bet El in the tradition; and truly, it is the heart of the Threefold Sanctuary, it is manifestation of the Holy Sanctuary in any given generation.

I thought it might be good to add this to our contemplation...

We will see where the Holy Spirit carries us.

Shalom!
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All Aretz to the end of Tebel

#31 Postby Elder Gideon » Tue Jul 23, 2013 10:25 am

Shalom!

There is no speech, nor are there words;
their voice is not heard;
yet their voice goes out through all the earth,
and their words to the end of the world.
(Psalm 19:3-4)

I've long been fascinated by the nuance between 'earth' and 'world', where one ends and the other begins, so when I found both words in this very Psalm we're studying so beautifully, I had to add to my question of translations:

There is no speech, nor are there words;
their voice is not heard;
yet their voice goes out through all Aretz,
and their words to the end of Tebel.


Aretz, of course, is our physical world we share with all living beings, this planet, the Hebrew name for what is popularly called Gaia. Now this Psalm is saying something even wilder! Moving from this physical plane to the ends of its paradisical dimension, which is simultaneously the first heaven, suggests outrageous mysteries thanks to Kabbalah. May the Mother be moved to share more!

I'm also fascinated by the change in archaic translations of the word 'voice' in this Psalm for 'line'. My Hebrew dictionary defines the use of this word קָו-qaw, archaically translated 'line' as what is used in building or measuring in every structural sense. Qaw swirls easily with 'voice' as in, "There is no speech nor language, where their voice is not heard", because voice translated there is קוֹל-Qol, defined as every kind of sound and speaking, literal and figurative. Suddenly, to my surprise, what was intuited above by many of you in hearing linear and circular sefirot within this Psalm is present in a voice, which measures, from earth to heaven!

May we hear the word of God we are.

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Re: Psalm 19

#32 Postby Tau Malachi » Wed Jul 24, 2013 12:59 pm

Grace and peace to you in Hayyah Yeshua!

Just yesterday a verse arose during contemplation of subjects discussed elsewhere in the forums, and it may apply here concerning Kol, "voice," translated as a "measuring line" used in construction.

"Wisdom has built her house, she has hewn her seven pillars" (Proverbs 9:1).

As we know, in the Zohar the "house" of Hokmah-Wisdom is Binah-Understand and the "seven pillars" of Hokmah are the seven Sefirot of Construction that emanate from Binah; thus, this "voice" or "line" corresponds with the power of Elohim generating the metaphysical structure of creation, the world and universe, based upon which all is established and comes into being.

Perhaps you may recall teachings in the Zohar concerning Bat Kol, the "heavenly voice" that brings prophecy and revelation; that is also implied here, understanding that prophecy and revelation by God, Elohim, corresponds with the ongoing action of creation, or the evolution of creation towards the fulfillment of Ratzon Elyon (Will of the Most High). Through the speaking of the Word of God, Habad is increased, which is to say wisdom, understanding and knowledge, and likewise, the seven Sefirot of Construction are actualized and realized, all as ordained by El Elyon (God Most High).

Kol, itself, corresponds with Binah, but Bat Kol, literally "daughter voice," corresponds with Malkut. As we have said, day and night may be understood as the Six and Malkut, or Zer Anpin and Nukva-Daughter; and therefore "their voice" indicates the power of the seven Sefirot of Construction, which is manifest within the worlds of creation through Malkut-Nukva, or Bat Kol.

Now Eretz and Tibel are the outermost and inmost of the seven earths, and there are five earths in between them. Thus, the mention of these two "earths" indicates that Bat Kol extends through all seven earths, and it indicates that all of these earths participate in the reality of our experience, or this world in which we are living.

As we know, the seven heavens are attributed to the Sefirot of Construction and the seven hells to the klippot of those Sefirot, the seven earths are also attributed to the Sefirot of Construction, to their manifestation in Asiyah. When attributed to the Sefirot of Construction of Asiyah, Eretz corresponds with Malkut, and Tibel with Hesed, with the remaining five in their natural order in between.

Tibel-Vilon, of course, as you have said Gideon, also corresponds with the first heaven, the paradise earth, which is Malkut of Yetzirah. Thus, on one level, this passage is speaking about the generation of Asiyah and this earth through the upper, inner Olamot and their Sefirot; Eretz and Tibel being the outermost and inmost boundaries of the seven earths and indicating the Sefirot of Construction in Asiyah.

The "glory of God," this corresponds with Atzilut, the "heavens," this corresponds with Beriyah, the "firmament," this corresponds with Yetzirah, "day" and "night" correspond with the Six and Malkut at all of these levels, and from this Asiyah and this earth come into being; these Divine Powers weaving Asiyah and the world in which we are living.

There is also another mystery spoken in this passage, one that is quite lovely. The word for "heavens" is Shamaim and the word for "firmament" is Rakiya. Rakiya, as we know, is the second heaven, above, or beyond, Tibel-Vilon, and Shamaim, then, indicates all of the remaining heavens beyond, Shehakim, Zebul, Ma'on, Makom and Arabot. Bat Kol speaks through all of these and is "heard" on earth, Eretz, and in the outermost heaven, or so it is said in this passage on one level of interpretation.

Elsewhere we have discussed the manifestation of Olam Ha-Zeh, or "This World," on earth, and we have said that Olam Ha-Zeh is made manifest when the Supernal Influx is received and integrated by souls incarnate on earth. As has been taught in that discussion, This World corresponds with life on earth ordered according to the Word and Wisdom of God, or the Will of God (Ratzon Elyon); hence, living according to the law, decrees, precepts, commandment, fear and ordinances of Yahweh, or in a single word that encompasses all of these, and is the essence of all of these, the love of Yahweh. This is how the Vessel of Reception is formed and the Supernal Influx is invoked. Thus, on one level this Psalm is revealing how This World is manifest upon earth by the tzaddikim, the righteous ones; clearly so!

As we shared elsewhere, the manifestation of Olam Ha-Zeh corresponds with Tikkune Ha-Olam, the tikkune of the world, redemption of the world; hence the praise of Yahweh as "rock" and "redeemer" at the end of this psalm.

The manifestation of This World on earth, of course, is how a soul is able to ascend into the true kingdom of heaven and is established in the World-To-Come.

Given "earth" as Eretz and "world" as Tibel in this psalm, I cannot help but contemplate two sayings of the Master that arose in discussion yesterday: "You are the salt of the earth [Eretz]," and, "You are the light of the world [Tibel]." If read in this way, on one level the Master teaches that receiving the Anointing we are the "salt of This World" and "light of heaven," or "light of the Word-To-Come." This is lovely! Praise God!

If the "sun," who is likened to a "bridegroom," and to whom the heavens are said to be like a "tent," is understood as the Sun of God, Sun of Heaven - the Messiah; then this psalm speaks directly of the Anointing through which This World is manifest on earth and the World-To-Come, or Eternal Shabbat, is revealed in it. If we consider the teaching of Adonai Yeshua that we are the "salt of the earth" and "light of the world," then we also participate in this manifestation and revelation, and are co-redeemers with Yeshua Messiah; embodying the Knowledge and Love of the Messiah, the Anointing, we are bringing about Tikkune Ha-Olam, the redemption, or completion and perfection, of the world and all creation. Indeed, this is the ultimate purpose of a true human being, a righteous one - tzaddik.

In the Feast of Ascension and Pentecost this Holy Psalm became as the word of the Lord to us, or as something of a prophecy to us, of spiritual works underway, and to be performed in the Continuum at this time, and as a blessing upon the Community, and the people and the land. Thus, at this time we are reading and contemplating this psalm as a call, a mission, to zealous invocations of a greater Anointing, greater influxes of the Supernal Light, or shefa of the Holy Sefirot of Atzilut; in it there are perfect instructions for this labor of the Second Coming.

Hallelu Yah! Praise the Lord, Yahweh, Yeshua, our rock and our redeemer!

O Yahweh Elohim, Shaddai, in the Blessed Name of Yeshua Messiah we pray, let Olam Ha-Zeh be manifest among us and let the World-To-Come be revealed; may all receive Your Supernal Grace this day. Amen.

Yeshua Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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Re: Psalm 19

#33 Postby Marion » Mon Jul 29, 2013 12:21 pm

Shalom All!

I am completely fascinated by this contemplation of Kol-Voice and it’s translation to “measuring line” Qua.
The contemplation arose of the manifesting power of words. The Human One is called the speaking one. We know that the Human Ones ability for speech sets us apart from the animals. We also know that there are many different gradations of humanity--many different gradations of awareness.

We know that in moments in continuum, in ceremony and discourse that the words of Tzaddik create new heavens. So their words are manifesting new heavens literally! Praise God! I am wondering if this manifesting power within and behind words effects all beings, in all realms and worlds. Such that we hear in scripture “At that time his voice shook the earth, but now he has promised, ‘Once more I will shake not only the earth but also the heavens.’” Hebrews 12:26 What is this power that shakes the heavens? I am wondering if it has to do with awareness? As in, if a Tzaddik abides in the light continuum and speaks from this light continuum, do they manifest something of the state in which they are abiding?

This leads to another contemplation of how it is said that study and contemplation of Torah and Gospel are superior to prayer. Is this because when we speak of heavenly things, something of that heavenly realm is manifest on this earth? Does this then create a sanctuary for beings in this world? Is this why it is said that when we pray, meditate and engage in sacred discourse, we are helping the angels, because more of “their” realm is manifest here? This seems especially important because angels only have influence in this world through human beings.

Regarding this, I was contemplating the spelling of the word for measuring line-Qua that Gideon brought up. Qua is spelled Qouph-Vau which enumerates 106. Quoph is made with a Vau and a Kaph. Vau=6 and Kaph=20, therefore breaking down the letters we have 20+6+6=32. We know that there are 32 paths of wisdom and the fullness of these paths of only realized by the Messiah. Therefore, I was wondering, is this one who’s voice goes out through all the earth, and who’s words to the end of the world Messiah? In the Psalm though, this one is plural, hence “their voice.” Is this pointing to the second coming in which many will embody this Christ Presence? So is it speaking about a greater manifestation of Messiah and the power of Messiah?

May All embody this Christ Presence, and may All be Blessed by this embodiment each according to their desire to receive. Amen!

Blessings and Shalom,
Marion

Tau Malachi
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Re: Psalm 19

#34 Postby Tau Malachi » Wed Jul 31, 2013 1:31 pm

Grace and peace to you in Hayyah Yeshua!

Through study and contemplation new insights, and new teachings, are acquired, and when acquired if they are spoken with kavvanah and devekut they generate new angels and new heavens, new spiritual powers and new realities coming into being with new knowledge, da'at. This is not only true when tzaddik shares a new insight or teaching, but it happens with any initiate in the Anointed Community; when inspired and illumined by the Holy Spirit this co-creative power is in us all.

As we know, when a new teaching is given and it arises from direct experience, or true knowledge, there is a great power within the words of the teaching, and that power corresponds with Direct Light, an influx of Holy Light from above. When such a teaching is given and is well received, the reception, the knowledge and understanding generated, also generates spiritual power, and that power corresponds with Indirect Light, or Returning Light. The greater the influx of Holy Light, and the greater the generation of Returning Light, the greater, and stronger, the angels and heavens that are created through the giving of a new teaching. Thus, in the creation of new angels and new heavens there is a play of giving and receiving, and all who are present are involved in this act of creation.

This, of course, alludes to an esoteric interpretation of a saying of Yeshua Messiah, "Where two or more are gathered in my Name I am with them."

There is this play of Direct Light and Returning Light in every act of giving and receiving, and therefore it is present in any moment of Light Transmission, or the imparting of blessings and empowerments. As we know, angels are involved in all of these movements, and the greater the reception and integration of what is given, the greater the Light-power that is generated; hence, the strengthening of angels, and the increase of their influence and power in this world.

Listen and hear, and understand! The shefa, influxes, of the 32 Paths of Hokmah, or the Sefirot and Netivot of Atzilut, manifests as archangels at the level of Beriyah and as angels at the level of Yetzirah. Archangels and orders of angels are the shefa, or influxes of the spiritual power of the World of the Sefirot; whenever we receive, and integrate, something of these spiritual influxes, a circuit, as it were, is completed, and a greater influx is invoked, and Ratzon, the Will of God, is fulfilled. This greater influx that is invoked and received, strengthens the angels, and us, and there is a return to God, and all are uplifted.

Consider this. There is a conscious intention, and that intention becomes a thought, and that thought generates a force of will and love, and this leads to speaking and action corresponding with the thought that has been formed. The thought corresponds with neshamah, which is centered in the brain, the force of will and love corresponds with ruach, which is centered in the heart, and the action corresponds with nefesh, which is centered in the liver, or in the belly. When a thought is formed, a force of will and desire is generated, and speech and action are manifest according to that thought and will, so the corresponding spiritual force is brought into this world, more or less. With every thought that forms in our mind, so our soul becomes linked with a corresponding spiritual force, and we become a vehicle of that spiritual being-force in this world; the greater the force of will and love, and therefore the greater the power within the speech and action, the greater the manifestation of that spiritual force in this world. When we turn our minds towards God, or towards the Mysteries of the 32 Paths of Hokmah, or towards "those things that are above, where Christ is," our thoughts link with archangelic forces, our force of will and love link with angels, and an influx of divine spiritual power is in our speech and actions, all corresponding with our intention and thought. The greater our kavvanah-concentration and devekut-cleaving, the greater the spiritual power is that manifests in our words and actions. In this movement, invoking influxes of the 32 Paths, we may say of the spiritual powers that are invoked, "their voice," or "their line," goes out through our soul, through neshamah, ruach and nefesh.

Through our thoughts, of course, it is not just archangels and angels of God, or divine powers, we connect with, but we also connect with archonic and demonic powers, God forbid! Thus, if we are wise we will be very careful about the thoughts we form, the force of will-desire we generate, and our words and actions; but most especially our intentions and thoughts, for that is where our connection begins with spiritual beings-forces. If we make it our habit to set our mind on the Word and Wisdom of God, or the Mysteries and God, and engage in regular contemplation and meditation upon the Mysteries, driving our contemplation, or meditation, deep, so we guard our mind and heart, and while guarding our mind and heart, we will invoke great influxes of Divine Powers, the 32 Paths of Hokmah.

The Sefirot and Netivot are all formed with the power of the Otiyot, the Holy Letters. When we pray, when we give a teaching, when we speak a blessing or empowerment, and such, so we are weaving Otiyot, and the shefa of the Sefirot and Netivot, into various arrangements or configurations, and in so doing we are engaging in a co-creation in heaven and on earth, and when what we speak and enact accords with the Divine Intention (Ratzon), great influxes are drawn from Atzilut into Beriyah, Yetzirah and Asiyah.

There is a play of this in various gradations of nearness, and in various gradations of union; when this is done in union, which is to say in the experience of Supernal or Messianic Consciousness, there is a much greater, and more radical, influx from the World of the Sefirot - Direct Supernal Influx, and this shakes, or causes agitation, on earth and in heaven, just as did the appearance of the Risen Messiah on the Mount of Olives when he appeared in his full glory and power, or three light-vestures.

Until the Messiah appeared and taught the Way, the Holy Gospel, no one was able to complete this invocation in conscious union; but when the Magdalene and the disciples were able to receive the Gospel and Light Transmission from Risen Messiah, so this Great Invocation was complete, and the way of unification was opened. In that instant the full influxes of the 32 Paths of Hokmah-Wisdom were brought into Malkut, and through Malkut in the Messiah they were brought into This World, This World becoming manifest through the Risen Messiah.

Direct Spiritual Light is one thing, Direct Supernal Light is another; influxes of Direct Supernal Light agitate the heavens and the earth, for it corresponds with the End-Of-Days and full return to God. Relatively few, as yet, are willing to this Holy Light and full reintegration with the Light Continuum, and therefore it is a cause of great agitation to many, including many in the heavens.

Here we can speak an open secret. One who is able to receive and integrate this True and Holy Light - the Supernal Light, surpasses thought and thinking, and is able to bring about great influxes through simple conscious intention. This corresponds with a holy and enlightened one who is able to access hayyah and yechidah, and so reach directly into the Realm of Yichud, or Atzilut and Adam Kadmon. The completion of this reaching, though, requires at least one who can receive the da'at and ruach of the Anointed Tzaddik in full; it is in this that reaching, or the Great Invocation, is perfect and complete.

Consider what Adonai Yeshua did to perfect and complete this Great Invocation, this Great Work! He submitted himself to the cross, and engage in a full self-offering, to reveal the Great Resurrection and Ascension, and to impart the Gospel and Light Transmission in full, and so to uplift countless souls in the Great Ascension, the Great Exodus! Hallelu Yah! Praise the Lord!

Understand, the ultimate purpose of the Messiah Yeshua was not the cross, however, but rather it was the revelation of the Risen Messiah - the Resurrection and Ascension; hence, his ultimate purpose was the Light Transmission, the Anointing of souls with the Supernal Light and Truth, the completion of the Great Invocation.

Those who focus upon the cross of wood as the vehicle of salvation are mistaken, and it is as though they are gazing upon a shadow of the Truth (Amet); for it is the Risen Messiah and Da'at of the Messiah that is salvation, and the cross and crucifixion was nothing more, or less, than a means to communicate this Supernal Truth. In this regard it is ironic that canonical gospels end where the greater revelation of true salvation begins, and do not communicate the inner and secret teachings of the Gospel given by the Risen Messiah; hence, sharing very little of the Mysteries, and invoking very limited light.

Understanding that relatively few have received the Da'at of the Messiah, or Knowledge of the Mysteries and God, through direct experience, it is incumbent upon those of us who have received something of this to contemplate the Mysteries and to communicate the Mysteries and Light Transmission; hence, to engage in this Great Invocation with Yeshua Messiah, and so act as conscious co-creators and co-redeemers with him.

Let us pray: O Yahweh Elohim, Shaddai, let the heavens and earth be shaken, and let Your Ratzon be done in Your creation; we pray, let all awaken and return to You! Amen.

Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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