The Sword and the Cross

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The Sword and the Cross

#1 Postby Marion » Sun Mar 22, 2015 10:03 am

Shalom!

Lately I have been fascinated by a contemplation of the sword and the cross. Specifically, I am wondering if we can link the two symbols. So that when Yeshua says: “Take up your cross and follow me.” I am wondering if we can say: Take up your sword and follow me.

This contemplation brought me to a post in the thread: Sword of the Templar & Armor of God which says:

“This brings us to the holy sword of the Spirit, which is the word of God, corresponding to the Supernals – the Divine Names of El Elyon, Eheieh, Yah and Yahweh Elohim, and it is the power of the Divine Light from above, the Supernal Influx, which is the true Divine Power of the Risen Messiah; indeed, this is knowledge and understanding of the Holy Gospel, and it is the empowerment to proclaim the Gospel, pacifying, enriching, subjugating and destroying, all as ordained by El Elyon. (In fruition, this is non-dual realization, Supernal Realization – Messianic Consciousness.)”

I am intrigued by the phrase “The Sword of the Spirit, which is the Word of God” If we can link the sword with the cross, then for the sake of the contemplation, can we say that Yeshua was crucified on The Word of God? Does this proclamation have anything to do with how it is said that through the crucifixion and resurrection, Yeshua bound the power of the demiurgos and satan? As saying 17 states in the secret Gospel of St. Mary: “The cross is the limit, for it binds the power of the demiurgos and Satan, which is death. Death has never existed. The Lord has shown us this and now we must remember.”

In this, I’m hearing that taking up our cross, and drawing the sword are living according to the Truth and Light revealed in our experience. Because the cross is a cross of light, and the sword is the Messiah of God. As it has been taught elsewhere: “Your body is as the sheath and your soul in Christ is as the sword.” When we draw the sword, we place it in front of ourselves. Is this teaching us that the Word of God goes always before us? That we are to follow the word of God? Using the sword in ceremony reminds of enacting this Word--Will of God. Therefore can we say that when Yeshua was nailed to the cross, he made himself be the Word of God? So that there was no separation between himself and God? In this, can we say that the Word that emanates from the mouth of God is the manifestation of God in This World? Who else but Adonai Yeshua Messiah could show us this? Praise God Most High!

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Re: The Sword and the Cross

#2 Postby Tau Malachi » Fri Mar 27, 2015 10:04 am

Grace and peace to you in Messiah Yeshua, our Adonai!

If you consider the signet ring of our lineage and tradition, on it the sword and cross are joined as one symbol, and this indicates that through the cross and the blood of the Lamb of God spiritual forces of the klippot, archonic and demonic, are pacified, enriched, subjugated and destroyed – all spiritual forces are made subject to the Blessed Name.

This is the spiritual power in the sword of a Templar when consecrated.

Yes, indeed, we can say that Yeshua was crucified on the Living Word as a point of contemplation; hence, that he lived and died aware of the Living Word and in submission to the Living Word, and as such, Adonai Yeshua was the Living Word. This, of course, becomes our noble ideal and aim, to live according to the Living Word, or the Truth and Light revealed to us.

In the play of drawing and sheathing the sword very often Templars contemplate the interaction and interrelationship of the body and soul, and specifically the anointed soul, or the soul in Christ. Taking up this contemplation, as an example, when a Templar is about to draw their sword there is a natural focus upon the truth of God with us, and Christ on the cross, and as the sword is drawn there is a shift to a focus upon our transcendence, and the Risen and Ascended Christ. This can prove to be a delightful meditation.

Your insight and contemplation is lovely sister. I was inclined to add these thoughts this morning.

Shalom Aleichem!
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Revelator Sword

#3 Postby Elder Gideon » Sat Mar 28, 2015 7:53 pm

Shalom Tau Malachi and Sister Marion:

This post you've both generated has stirred me as well.

I clearly remember once being seated on the earth by a creek in a mini-retreat intoning the Kabbalistic Cross and feeling a sword coming in through the top of my head and piercing the earth beneath me; its handle was set at my brow and for quite a while, I simply enjoyed the feeling of my spine being a sword sheathed within and through my body into the earth. The insights this elicited were very beautiful and remind me of Sister Marion's inquiry.

Combine what overlaps these two verses:

[The Prophet Simeon speaking to Mother Mary presenting the infant Yeshua in the Temple] This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too (Luke 2:34-35), and

Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account (Hebrews 4:12-13).

What these say of sword, in this discrete context, is a figure of disclosure. I've long enjoyed this contemplation of sword in the New Testament. It continues radically figuring in a way that reveals, ready or not, from the mouth of the Risen Savior in St. John's Apocalypse. The sword is a revelator of everything from within to without.

When I remember that I am a Word of God, its revelation wearing me, so to speak, will be revealed through the most unique, astrological Cross that I must consciously choose to take up and follow in the Way of the Perfect Master. This relationship is quite beautiful when one regards the Cross as an instrument, even a protocol, of tikkune. All are a Word of God being revealed through unique tikkunim. The degree to which I am transparent with myself and my friends and my Beloved—Tikkune—is the revelation of the Word I Am.

It takes great courage and confidence in the Light Presence wearing us to empower our tikkunim to such an integral transparency that a great light within-behind all the while might fully shine. This is the revelation that ransoms from any alien, karmic power. Freedom is a discovery of being a Word of God revealed through one's tikkun.

May the knowledge of tikkune pierce our soul and reveal the Way for which we've come!

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Re: The Sword and the Cross

#4 Postby Tau Malachi » Tue Mar 31, 2015 9:09 am

Greetings and blessings in the Holy Light of the Messiah!

The passages you cite, brother, are beautiful, and your insights are delightful.

First, concerning your experience in meditation, the Light from above is much like a sword of flashing fire, or lightening strike, and in the moment of influx it does pass through us into the earth; also, the same experience in your meditation points to a blessings that may be given by greater kerubim opening the way for the greater revelation and reception of the Spirit of God (Ruach Elohim).

Here we may share an open secret. The Holy Light is the spiritual force of the Living Word, and given our contemplation here, so we may contemplate the “Light of the Cross” as the “True Cross” being the Living Word.

This may reveal another open secret. When Gnostic gospels teach us that the Holy One weaves together the Perfect Light and Holy Spirit in our anointing, this is the Word and Spirit inseparable from one another; hence, the intention and the force of intention of the Supreme (El Elyon) being realized in creation.

If we consider what’s said of the sword and the divine action of the sword, to pierce and open, and divided, it is indeed an action of judgment and revelation, or spiritual discernment. Let us remember that one of the most essential attributes of the sword is spiritual discernment (wisdom of discernment), and this is a very important spiritual gift or power for a Templar, for to engage in the battle against klippot, the angels of dark archons and demons, there must be accurate spiritual discernment of what’s good and true, and the ability to distinguish between good and evil so as to take action against evil, vanquishing klippotic forces with the power of the Almighty (Shaddai).

The cross, too, can correspond with judgment and revelation, and spiritual discernment. Concerning judgment, consider the two criminals crucified on either side of Adonai Yeshua. One continues in the ignorance while the other opens his heart and mind to God. The one who remains in ignorance condemns himself, but to the other the Master promises him that they will meet in paradise and commune together in the presence of the Lord God, the Almighty (Yahweh Elohim, Shaddai). Revelation with the cross, of course, becomes obvious, for through the cross the truth and reality of the resurrection and ascension are revealed, and the true nature of Adonai Messiah is revealed. As with judgment, so spiritual discernment, what is good and true and what is evil and false is made known. As we know and understand, spiritual discernment is an aspect of judgment, as well as wisdom.

Thus, with the sword, and cross, we are speaking of the wisdom of discernment, and this, indeed, is an essential quality and power of the Word of God.

It’s true, each thing in creation is a word of God, and when each thing becomes what God intends, the word of God running and returning fulfilled, so that word is unified with the Word of God and Godself.

On this note understand, the Risen and Ascended Messiah has said, “I am alpha and omega” (alef and tau), and as such contains all utterances or words of God and is the very essence and truth of them all. This corresponds with “split a piece of wood and I am there, turn over a stone and you will find me there.” Consider this, and understand!

These were a few thoughts that arose this morning.

God bless you and keep you this day! Amen.

Shalom Aleichem!
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Re: The Sword and the Cross

#5 Postby Marion » Tue Mar 31, 2015 8:16 pm

Shalom!

I have been struck by your linking the cross to our karma Elder Gideon. It reminded me of something Tau Malachi says in the name of Mother Sarah: One is dealt a hand of cards in life and it doesn’t matter what hand you’re dealt, it matters how you use them. I’m hearing the cross as an empowerment to make the most of the hand with which we’re dealt. This seems alot to do with what Tau Malachi said about the sword and discernment. Because in order to make the most of the hand with which I’m dealt, I need to be reading all of the other players and determine how I can play to maximize the cards. I like the analogy of a poker hand as well, because poker is a game of winning by any means necessary. The best poker players are the ones who not only can read everyone else but also fool everyone else at the same time. This reminds me of how it is said that tzaddikim use any means necessary for our enlightenment.

That was a really lovely practice that was written. Of the sword in the sheath as Yeshua on the cross and the truth of God with us, and when we unsheathe the sword, our transcendence and the risen Christ. In this, I realized that the three roots are in the sword! “Remember your transcendence, set your mind on those things that are above, and remember that God is always with you.” It is a reminder that we are more that our body, personality and life-display. The sword to me, is now a reminder that God intends all in life to be taken up. In other words we need to use all the cards we’re dealt in the journey.

This reminds of a contemplation that I’ve been having about discernment. I always had this perception that discernment meant seeing evil and destroying it to make more room for the good. Now I’m hearing discernment as more of a seeing the good--God in all things. Even in demons and other dark spirits. In this, there is a seeing all aspects of a being as well. Because I can see that perhaps someone or something is acting in an evil way, AND that is not the whole of that person. There’s a spark of holiness inside. In this way, it seems as if there’s a greater possibility of tikkune and if on the rare occasions destruction is the necessary step, it can be done with the persons ultimate healing in mind. So that the destroying becomes for the ultimate healing of that soul. Which is why that symbol of the sword is so powerful. Because in ancient times, they were instruments of destruction and also instruments of peace. Because if I’m carrying a sword, someone is much less likely to come up and attack me therefore, preventing violence. This reminds me of something that is said in the Tradition: Life is a dance of great beauty and great danger. The Sword is Life!

May we take up our sword and follow You--Atoh, Amen!

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Re: The Sword and the Cross

#6 Postby Tau Malachi » Wed Apr 15, 2015 8:36 am

Grace and peace to you in Hayyah Yeshua!

Indeed, we need to “play the cards dealt to us,” as has been said.

Spiritual discernment is the ability to see, and discern between, good and evil, and gives us the ability to choose what is good and true, and to turn away from what is evil and false. At the same time, though, it allows us to see the good in all things, and therefore empowers us to draw out the good from within all things. This facilitates the way of transformation we enact with the spiritual forces of the klippot – angels of archons and demons; hence the play of pacifying, enriching, subjugating and destroying spiritual forces of the Other Side.

These four divine actions bring peace, and they all draw out or release sparks of holiness – goodness. Through pacification and enrichment the good is drawn out, and through subjugation, the power of evil is diminished so that the good may shine forth from within in some way, and through destruction, the shattering of klippot (husks), sparks are released, and they are uplifted and reintegrated with Christ and God, the True Light.

All of these divine actions correspond with ‘seeing the good,’ but also the capacity to look and see evil with knowledge and understanding; hence, the play of spiritual discernment and the wisdom that it brings.

As you might imagine, to "play the cards dealt to us" requires discerning wisdom. Interestingly enough discerning wisdom is an attribute given to Archangel Rafael as a great warrior of heaven, implying that it is essential for tikkune, the mending or healing of spirits and souls.

Shalom Aleichem!
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Re: The Sword and the Cross

#7 Postby Marion » Sun May 17, 2015 8:02 am

Shabbat Shalom!

This post is reminding me of a passage in Zohar: “Whoever wages war in Torah succeeds in spreading peace at the end of their words. All wars of Torah are peace and love, whereas all wars of the world are strife and destruction, as it is written ‘Therefore it is said in the book of the wars of Yahweh: et vahev be-sufah, Waheb–he did, in a whirlwind’ (Numbers 21:14) –namely, ahavah be-sofah, love at its end. For there is no love and peace except for this.

Considering the word “shalom-peace” spelled: shin-lamed-vau-mem, it's comprised of four letters. May these correspond with the four ways to transform klippot? Pacification, enrichment, subjugation and destruction? Looking at the letters, they seem to get more and more restricted in a certain way. Shin is this three-fold light, fire of the Shekinah, Lamed brings the light from above being the only letter that goes above the line, Vau is a tent peg, binding the tent to the ground and final Mem, water is one of two letters that are totally closed-restricted.

Previously we have spoken in the thread “Heaven–Peace Between Opposites” that shalom is one of the words that joins fire-shin and water-mem. I have noticed that when I am in an apparent tangle with someone it is because we are more similar than I even realize in the moment. Somehow, the hidden shades and shadows within myself get activated by the shades and shadows within the other, so that one becomes a mirror of the other. In shalom, I can realize that we aren’t in fact so different, and this opens my heart. My heart hardens only when I think that I am so different from another.

The passage from Zohar seems to say that in this world there will always be strife. In the strife there can be the intention for harm, or the intention to heal. How fascinating that Raphael-Healing of God is attributed to the dagger! This relates to what was shared above: Raphael is attributed to discerning wisdom. Perhaps through our strife we heal. Perhaps, seeing our shades and shadows so clearly in another allows us to reintegrate them and therefore heal them. I think of these shadows as parts of ourselves that we despise. So they are neglected, stuffed away, not seen, heard or acknowledged. When any living thing is neglected in such a way it becomes angry and lashes out.

In contemplating the four actions of releasing klippot, what’s beautiful is in each one, we are giving the other being an opportunity to bring peace with us. We are asking them “do you want peace now? ok, how about now?” With each opportunity there is the possibility of a return to God. These actions also allow me to take a step back and really contemplate what part I have played in a situation and allow me to work out the shades that have been stirred in myself. In this way, these actions guard us so that we hopefully think twice before acting in anger. I think the continual practice is to enact these steps as early in the process as possible before something goes too far.

I realized that through war, we are learning how to have peace! Perhaps that’s the ultimate purpose of war. If I do it enough, I will no longer desire it. It is a snare that traps both myself and the other. Peace and seeing the Good, sets us both free!

Blessings and Shalom,
Marion

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Re: The Sword and the Cross

#8 Postby Tau Malachi » Sun May 17, 2015 10:03 am

Grace and peace to you in Hayyah Yeshua!

“Whoever wages war in Torah succeeds in spreading peace at the end of their words. All wars of Torah are peace and love, whereas all wars of the world are strife and destruction, as it is written ‘Therefore it is said in the book of the wars of Yahweh: et vahev be-sufah, Waheb–he did, in a whirlwind’ (Numbers 21:14).

This is an intriguing passage from Zohar, one with many layers of meaning that convey knowledge of deep esoteric mysteries.

Here, given the original topic of this discussion, let us consider what it means to “wage war in Torah” and how that “spreads peace.” This of course indicates a struggle for enlightenment, the knowledge, understanding and wisdom of the word of God, laboring for the greater revelation and realization of God, returning to God. When the faithful and elect engage in such struggles it naturally brings peace and extends blessings to the world. This struggle for the sake of heaven, as is stated in the passage, is very different than a struggle for material concerns of the world, which inevitably ends in strife, and in sorrow and suffering.

Now if we look into the verse quoted we find that it does not actually cite a whirlwind, certainly not in the plain reading, but the intention of this creative translation is clear, for the nature of a whirlwind is an upward, skyward motion – ascension. In this we may recall the beloved prophet Elijah who was taken up into heaven in a whirlwind – divine rapture. If a soul engages in waging war in Torah completely, having no other interest or desire, and they wage war for the sake of heaven and the glorification of the Most High, the fullness of the Holy Shekinah will rest upon them and a “whirlwind” will be their end – the divine rapture of conscious unification with Yahweh Elohim, Shaddai.

To place this with the discussion of the sword and cross, consider the teaching of St. Paul who wrote of the “sword of the Spirit” in the hands of a prayer warrior, which he wrote “is the word of God.” (See Ephesians 6:10-18)

Thus, waging war in Torah, this is study and contemplation, and righteous debate in the imparting of teaching and the seeking of understanding, and it is meditation upon all that is received so that it is digested, integrated completely, becoming true knowledge, understanding and wisdom. There is, however, something more.

If we engage in this struggle in Torah, seeking the fullness of Habad and God Consciousness, as we know we act as co-creators, for when new insights are drawn out, and new teachings and revelations are given, so new angels and new heavens are created, and likewise there are shifts in the balance of the matrix of spiritual forces in the world, and shifts in the play of fate and fortune of peoples and lands. Likewise, in the midst of this we receive our spiritual education and understand the metaphysical dimensions of creation, and know of the hidden realms and worlds of inner dimensions, and know the various spiritual forces in them, divine, archonic and demonic. Thus, our prayers are empowered with knowledge and understanding, and we are able to speak prayers that release and retain sin, that invoke mercy, judgment and compassion, and that move all manner of spiritual forces, blessing and empowering souls, pacifying, enriching, subjugating and destroying spirits – the entire labor of uplifting all in return to God.

Can we contemplate this fourfold action with spirits as corresponding to the four letters of Shalom? Yes, indeed!

Shin corresponds with illuminating, energizing, blessing – a movement remembering the true desire of a spirit or soul as it is in the Holy One so that it might be fulfilled. This is pacification.

Lamed corresponds with redirecting, evolving, uplifting – the revelation of the true or godly desire within and behind a false distorted or false desire so that what is good, godly, may be fulfilled. This is enrichment.

Vau corresponds with connecting, drawing near, merging – a complete shift of intention and desire, one that aligns with heaven and the will of God. This is subjugation.

Mem begins the Hebrew word Met, “death,” and indicates an end, cessation, radical transformation (destruction) – the complete shattering of klippot and the release of the sparks bound up in them; hence, the most radical actions of crazy wisdom. This is destruction, or “strict judgment.”

These, too, are actions of waging war in Torah and Gospel.

Shabbat Shalom!
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Re: The Sword and the Cross

#9 Postby sheryl » Sun May 17, 2015 10:49 am

Shabbat Shalom, Dear Friends!

I am delighted to find this discussion, for it intertwined with a contemplation that awoke me this morning. Praise and gratitude to She who weaves our thoughts!

In the morning contemplation, mind was gifted with thoughts that suffering arises within the delusion of powerlessness - another variant of lack.

Our beloved Mother Sarah's poker teaching, contrarily, reels with power or empowerment. Playing the cards we are dealt. To play is to take action. And this day It arose while reading Tau Malachi's and Sister Marion's words, that empowerment is discernment, awareness, of the truth in our play, in our hand, within us, and the truth in the cards we are dealt. The sword joining these two in one movement.

Today, the three roots that Sister Marion spoke of - knowing God is with you always, setting your mind on things that are above, and remembering our transcendence, feel to be a movement towards the awareness of Oneness or the Sacred Unity behind all things.

I am grateful also for her connecting this with the teaching in Zohar on YHVH as a man of war, and love at its end. A teaching by the Perfect Tzaddik, coming to mind, seems to fit as well:

Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. He who is not with Me is against Me, and he who does not gather with Me scatters abroad.

The strong man, we are taught, is the nefesh behamit, the beastly self. Is not the binding of the strong man, the movement of YHVH as a man of war? And the act of gathering, love at its end?

May we discern within and without, joining, gathering in, what is right and true.

With gratitude,

Sheryl

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Re: The Sword and the Cross

#10 Postby Marion » Fri May 22, 2015 5:55 pm

Shalom!

Tau Malachi said: "...the nature of a whirlwind is an upward, skyward motion – ascension. In this we may recall the beloved prophet Elijah who was taken up into heaven in a whirlwind – divine rapture. If a soul engages in waging war in Torah completely, having no other interest or desire, and they wage war for the sake of heaven and the glorification of the Most High, the fullness of the Holy Shekinah will rest upon them and a “whirlwind” will be their end – the divine rapture of conscious unification with Yahweh Elohim, Shaddai."

In contemplating this teaching, I began to wonder if the whirlwind is a dissolution of the self? This would seem to be implied by ascension. It seems to be further implied by the line: "If a soul engages in waging war in Torah completely, having no other interest or desire..." If someone has no other desire except for the Holy One then wouldn't the self be transformed into the Holy One? Hence how we speak of unification with The One? I'm also curious if the whirlwind itself is like the body of light? Because a whirlwind does appear in this world, if only for a moment, but if one were to look for a substantial existence, there is none. It's composed of dust, maybe weeds, something appears in a body, but that thing is not the body in which it appears. Therefore, what appears is more of a vehicle for ascension than anything else. In a way, I'm seeing the entire world as a whirlwind because everything in it is a vehicle for liberation and purification.

The further explanation of the four modes of transformation of klippot is beautiful! I am wondering if these are not so linear as I once conceived? I always thought that we went from one to another in progression. Now I'm curious if these might happen is various sequences and sometimes all together in the dance with beings-forces?

Blessings and Shalom,
Marion

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Re: The Sword and the Cross

#11 Postby sheryl » Sat May 23, 2015 8:40 pm

Shabbat Eve Shalom, Sister Marion!

Your question brought to mind a previous discussion on whirlwind in another thread. There, Tau Malachi shared:

If we consider the story of Elijah, it too is a story of radical submission, surrender, very much so! How many of us are willing to ride a whirlwind, a tornado in the midst of a great storm, into God?


It comes to mind that riding the whirlwind is the dissolution of self, so that the presence of the whirlwind is Grace - potential ascension into Unity with God.

I pray this adds to your contemplation.

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Re: The Sword and the Cross

#12 Postby Tau Malachi » Mon May 25, 2015 10:27 am

Greetings and blessings in the Holy Light of the Messiah!

The binding of the strong man, understanding the strong man as nefesh behamit, this is our labor for evolution and refinement as a human being, and it is accomplished through self-discipline and self-restraint. If there is any progress to be made in spiritual realization this is required, for we can no longer be subject to the whims of the vital, but must seek to master the mind and vital so that we can engage in a conscious direction of desire, uplifting all desire to the Holy One.

This corresponds with the teaching the Holy One gives to Cain in Genesis:

The Lord said to Cain, “Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door; its desire is for you, but you must master it” (4:6-7).

Sin here is the “strong man,” the evil inclination, and it is given that we struggle with this, laboring to co-create the conditions in which Divine Grace can manifest and take up her full action. This is our work, our part of salvation.

“Yahweh is a man of war,” this corresponds with what we are taught about Abram and his war with the Kings of Edom. Abram was a righteous man – a tzaddik, and had subjugated his nefesh behamit, generated nefesh elokit, for he lived according to his faith. His ruach was joined to his nefesh, and the influence of his neshamah was strong in his incarnation; he cleaved to the Holy One and walked with the Holy One throughout his life in all things, and therefore he was indwelt, the Holy Shekinah was with him and the Spirit of God anointed him. On account of this, when Abram went out to battle the Kings of Edom – the forces of the Other Side, the angel of the Holy Shekinah went before him, striking down his enemies, “delivering them into his hands.”

This manifestation of Yahweh as a man of war – great angel of the Shekinah going before us, pacifying, enriching, subjugating and destroying klippot, and gathering us in, comes through living our faith, generating nefesh elokit, a godly soul, and joining our nefesh to ruach, our true intelligence; this happens through cleaving to the Holy One and co-creating with the Holy Spirit the conditions for the full manifestation of Divine Grace – the Shekinah and Spirit. Thus, this does require work, action on our part, and along the way many temptations, many distractions will arise, testing our faith as it were.

Basically speaking, in the testing of our faith the question is whether we rely on ourselves or rely on God, and more so, if we know and understand that placing God first and the things of God first, or the kingdom of God as the top priority and focus in our lives, everything else will be given to us, and everything necessary will be accomplished for us by the Spirit of God. We do, however, have choices to make and work to attend to in order to bind the strong man, or to regenerate and transform nefesh.

As the whirlwind that took up Elijah, rather than a dust devil, this indicates a tornado – a very powerful and overwhelming force of elemental powers, one that incredibly destructive.

Look and see! The prophet Elijahu was taken up in a “whirlwind” – a tornado, and Elisha his protégé was witness to the event. Elijahu knew what was about to transpire beforehand and prophesied about it, and journeyed to that place, and once there, when the great whirlwind appeared and come towards him he did not flee, but he gazed upward and raised his arms towards heaven, as though to embrace Yahweh, the Beloved. To many, if not most people, this would have been a manifestation of Strict Judgment – death and destruction, but to Elijahu it was the manifestation of Great Mercy, the good grace of the Holy One uplifting him into the inmost heavens, much like Enoch was taken up, so that it is said Elijah did not die.

This was the fruition of his life on earth, for he walked with the Holy One as a Baal Shem – Master of the Name, with perfect devekut, and in his life he had once single intention (kavvanah) within and behind all actions: In all things he sought to serve the One God and bring delight to the Holy One, leading peoples in the Path of
Return.

To “ride the whirlwind” implies a conscious choice, conscious intention, and if understood its an inmost manifestation of “riding the chariot” – merkavah.

May Mercy and Judgment be unified in us so that the fullness of Supernal Grace and Compassion is manifest with us; may we be blessed to walk in beauty and holiness, and so be a blessing to the people and the land! Amen.

Shalom Aleichem!
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Marion
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Re: The Sword and the Cross

#13 Postby Marion » Sat May 30, 2015 9:53 am

Shalom All,

"The Lord said to Cain, “Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door; its desire is for you, but you must master it” (4:6-7)."

In contemplating this verse that Tau quoted above, I was struck by how God says to Cain “why has your countenance fallen?” I’m getting the image of looking at the ground instead of straight ahead or above. Which brings to mind being stuck in the past and also a focus on things of the world. In this, I’m also hearing being ourselves as we are in God. Doing well is being ourselves. Not doing well, is not being ourselves. It’s a state of confusion where what I’m doing outwardly does not accord with the truth and light revealed in my experience. When I am being myself, then the inside is like the outside, I’m no longer confused or conflicted. Because what I’m always seeking in things outside of myself is the Holy One. Sometimes my desire becomes limited and dreams get small so I think that God is small, that God is in this or that. Not knowing God is within and all around and beyond!

It was also interesting to me that God says, if you do not do well, you must then master the sin. This is a sign of hope to me, because it means when I have sinned I now have two choices: to stay in the sin or to turn and do something different. In this world, we will always sin; it’s just the nature of the world. It’s not what I’ve done, but what I do with it that really matters. What’s beautiful and powerful is that any sin we can name, any struggle we may be moving through, there are countless others going through the exact same struggle. Moving through sin, I also empower others to do the same. Perhaps this is the point to the struggle–to generate positive energy and merit, therefore strengthening God and the angels. I’m wondering if this is what James was getting at when he said “Consider it nothing but joy, my brothers and sisters, when you face trials of any kind.” James 1:2

“…the angel of the Holy Shekinah went before him, striking down his enemies, ‘delivering them into his hands.’”

This reminds me of something we hear in Zohar: Before God destroyed pharaoh and his hosts in the Red Sea, the archon of pharaoh had already been destroyed. In order for something to manifest here, it needs to first be manifest in the inner planes. I’m hearing this a little differently now; we must have desire for the change. If we pray for something and have no desire, it’s not going to manifest because we haven’t manifested it internally. This is related to previous posts where we discussed how forces of the other side must first be pacified, enriched, subjugated and destroyed internally before anything can shift externally.

I’ve heard that the Shekinah of a Tzaddik can be spoken of as the presence and power of a Tzaddik. Therefore, the presence and power of Abraham went before him, striking down his enemies. This reminds of how we often speak of releasing demons as “turning on the lights” It’s as if, Abraham became like teflon in this moment. Destroying all darkness in himself, the darkness had nothing to cling onto and left. I wonder if we can contemplate the two sides of the sword in this way. Where one side is cleaving off the darkness in ourselves and the other is cleaving off the darkness outside ourselves. At the same time, I’m hearing cleaving to the Holy One within ourselves and bringing others to God.

Shalom!
Marion

sheryl
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Re: The Sword and the Cross

#14 Postby sheryl » Sun May 31, 2015 8:48 am

"The Lord said to Cain, “Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door; its desire is for you, but you must master it” (4:6-7)."


Shabbat Shalom, Dear Friends!

Desire has been swirling in contemplations, and I much appreciate its mention in the above verse from Genesis. While reading the posts, it comes to mind that the "it" that is to be mastered is desire itself.

This word that is translated as desire is also interesting: tĕshuwqah. Teshuvah, or Returning to God, with an added Kuf.

Something else that has arisen in contemplation of mark or tav, is the arising of this word in the Old Testament, three times. Two are typically translated as mark, and once tav is translated as desire, in a moment of teshuvah for Job:

Oh, that One would hear me! Behold, my desire (tav) is that the Almighty would answer me, and that mine adversary had written a book! (Job 31:35)

The question that arises is if we are speaking of 'doing well' or 'mastering it' in terms of a singularly focused desire? So that returning to God is directing all of our desire in kavvanah and devekut for God, for the Holy One?

This seems to correlate with Sister Marion's insight, that the Shekinah going before a Tzaddik, is the Power and Presence of a Tzaddik. Perhaps we can say that presence is the radiance of desire?

My gratitude and praise to the Queen of Shabbat for the thoughts arising in each of our contemplations and for this vehicle for their sharing.

With gratitude,

Sheryl

Elder Gideon
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Doing Well

#15 Postby Elder Gideon » Tue Jun 02, 2015 5:45 am

Shalom!

Bring peace. Do not do what you hate.

This is a very dynamic moment you're all drawing out so well!

While looking into this moment of flux for Cain, whether to restrain his inner violence or not, has other layers in the Hebrew in addition to what has been offered here.

When Hashem asks Cain, why has your countenance fallen, this countenance, or face, often translates for Presence. His panav, פָּנָֽיו, is interchangeable with the word often used for Presence, such that we could read, Why has your presence fallen? The root of this noun is the verb panah, פָּנָה, to turn either externally or internally. Where one's facing is where one's turning.

Doing well and being accepted, set, שְׂאֵת, is marvelous when we remember of all the first children, Shet, שֵׁת is the only one described as having the image and likeness of Adam. In other words, doing well and not what we hate, is conforming to our image and likeness in and as the Human One. Acting opposite to this is profoundly degrading and compromising, even binding to qlippot. Acting from one's dignity is freedom made visible by the Messiah, whom we regard as the Sun of the Human One.

May all awaken from the dream of what they hate to do well and walk as one of noble birth.

Elder Gideon


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