Carrying Prayer Weapons: A Bundle of Power for the People

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Carrying Prayer Weapons: A Bundle of Power for the People

#1 Postby Elder Sarah » Thu Sep 06, 2012 8:46 pm

Shalom Tau Malachi!

In the Tradition we have been taught the power of carrying Sacred Objects in our journeys throughout the land. That to carry Sacred Objects is to carry Light Presence and Power throughout the land. Along these same lines, we have been taught the power of setting up an altar in the places we stay. That enter a hotel room, or campsite and to set up an alter first speaks our intention of being there for Sacred Purposes. Regardless of the purpose of our travel, whether it be a Spiritual Retreat, or a work related trip, it is still for Sacred Purposes. A work related journey can be made Sacred if the intention of work is to live the Spiritual life and practice.

We hear something of this mystery in the story of Jacob (Genesis 28:11) where, “He came to a certain place and stayed there for the night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place”. He then has a great luminous dream of Angels ascending and descending and then wakes up in the morning saying, “Surely the lord is in this place- and I did not know it.” He then takes the stone he had put under his head and set it up for a pillar and poured oil on the top of it.

The practice of carrying Sacred Objects and setting up altars in the places we stay speaks much of what Jacob says, “God is in this place and I did not know it”. Truly we know, there is no place the Presence of the Holy One is not, and this practice reminds of this awareness. This awareness carried through the land would appear to bring this awareness to the people.

In taking up this practice a couple questions have arisen. Specifically, traveling with the five prayer weapons of the Sphere, Dagger, Wand, Cup and Pentacle. We are taught to carry these in a Sacred Bundle, wrapping each separately. In this way, the wrapping and unwrapping becomes a practice. Each time we contemplatively and prayerfully unwrap the bundle and then each time we re-wrap and put the Sacred Objects away it appears there are certain Kavannot that can be followed. What may be said of these Kavannot?

Also, as the five prayer weapons are laid out on the Altar, what order shall they be laid out? I believe I have seen them laid out in the elemental order of ascent of earth, water, fire, air and spirit space? I was wondering though, can they be laid out in a different order depending on the intention? As it has been taught, these are the extension of our Body of Light. In this awareness can we lay these out depending on a certain need being perceived?

Also, a question arose in connection to the recent writings elsewhere on the forum on the subject of the Directions and the New Sacred Circle. Which prayer weapon would be appropriate to carry in the invocation? May this too be flexible according to the intention and the prayer at that time?

I abide grateful for guidance in these contemplations!

May many be Blessed by the Bundles of Light carried throughout Space and Time!

With much thanksgiving,

Elder Sarah+
Last edited by Elder Sarah on Fri Sep 07, 2012 8:21 pm, edited 1 time in total.

Tau Malachi
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The Prayer Warrior & Prayer Weapons, & Wonderworking

#2 Postby Tau Malachi » Fri Sep 07, 2012 11:44 am

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

We are called to stand in sacred priesthood as initiates in Christ, and whether called to the outward service of an apostle or not, all initiates of our lineage are in sacred priesthood. The nature of sacred priesthood is this: we pray, meditate and perform sacred ceremony for the people and the land, and so we walk in a blessing way, and we are prayer warriors. The spiritual labor of a sacred priest as a prayer warrior is alluded to by St. Paul in his Letter to the Ephesians when he speaks of our struggle with dark and hostile forces established in heavenly places, and encourages initiates to put on the full “armor of God” to withstand and fend off the assaults of archonic and demonic forces. Thus, the various sacred tools we use in prayer, meditation and ceremony are called “prayer weapons” in our tradition; hence, they are weapons of a prayer warrior, a spiritual warrior.

The essential “prayer weapons,” or the “elemental weapons,” the crystal sphere, dagger, wand, cup and pentacle, represent the power of the elements of consciousness and the Divine Powers of the Sacred Circle, and likewise, they represent the power of the Blessed Name, Yeshua (Yod-He-Shin-Vau-He). If and when we carry these prayer weapons in a bundle when we travel, then we are carrying a bundle of light-power, the powers of the Sacred Circle and Blessed Name through the land, and whenever we open this bundle and lay out the prayer weapons with conscious intention, so the powers of the Sacred Circle and Blessed Name are in that place.

Joined with these, the other most common prayer weapon we carry when we travel is the holy staff, which represents the serpent power uplifted and the Shekinah of the Messiah; thus, altogether they are the power of the Threefold Body of the Risen Messiah, emanations of our Body of Light in Christ.

When we lay out these sacred tools, and we uncover the holy staff, quite literally, that place is a place of power, it is Makom, Dwelling Place of the Shekinah of Yahweh, Yeshua, and the Holy Light rays out to the people and the land in that place; just laying them out with conscious intention is a prayer for the people and the land in that place, and blesses the people and the land, and blesses us. If we have received the Light Transmission, the Anointing, and we have consecrated these prayer weapons with prayer and ceremony as taught in the tradition, they are talismans of very real Divine Powers, and there is great light-power in them. When we hold them in prayer or use them in sacred ceremony, they serve as conduits or channels of the corresponding Divine Power, and they ground and transmit that spiritual power in this dimension, in This World. These sacred tools also help strengthen our kavvanah-concentration and devekut-cleaving in prayer, meditation and sacred ceremony so that our prayers deepen and are more powerful; and if and when we are praying or engaging ceremony with others, so they help involve that person, or persons, strengthen their focus, and their faith and devotion. We can, indeed, pray, meditate and perform ceremony with no sacred tools at all, with nothing external, and we do, but we are in the physical, material world, in physical, material bodies, and we are in this realm of form, and so with our sacred tools, our prayer weapons, we include the material body and world in our way of prayer and ceremony. After all, there is a God given reason our soul incarnates in a material body and world, to make the power of God and the Kingdom of God manifest in it; hence, to embody the Light-presence (Christ) and Light-power (Holy Spirit). Likewise, while we pray often for heavenly things, and move heavenly powers, so also we pray for earthly things for the people, changes in their fate and fortune, healing, physical protection, and so on, and therefore we are moving material, earthly forces as well, and in our wonderworking art these prayer weapons are excellent for this and work very well.

Aside from this it is a delight to play in the lap of the Mother with her Divine Powers, and the prayer weapons we use in prayer, meditation and ceremony are all about the Divine Play of her Holy Child – it is all about Divine Play with her Divine Powers. If and when we ever see a Master of the Name in full ceremony we will, indeed, get the impression of a heavenly being at play, one filled with light and love, and great joy, in the Shekinah of the Messiah!

There are, in fact, a number of ways that we may lay out the prayer weapons, and with each there is a kavvanah, or conscious intention. If our initial intention is a purification, or banishing, the removal of negative influences from the subtle dimensions of the environment, we will lay them out in the order of the least to most subtle element, with the intention of our prayer for purification, or dissolution; hence, the pentacle, cup, wand, dagger, and last the crystal sphere. If our initial inspiration and intention is a consecration, or invocation, the immediate manifestation of the Divine Powers in the subtle atmosphere of that space, then holding that conscious intention in heart and mind, we would lay them out in the opposite order, from the most subtle to least subtle element.

In a similar way, we may pray to uplift, or draw souls in ascent, or instead to invoke shefa and draw down blessings. If our prayer is to draw in ascent, then we would lay them out in the order of the Blessed Name in reverse, corresponding with the uplifting of souls through the corresponding Olamot; hence the pentacle, dagger, crystal sphere, cup and last the wand. If our initial intention were to drawn down blessings, however, we would lay them out in the opposite order holding that intention in our heart and mind.

There is also another way we can lay them out, corresponding with the revealed invocation of Sacred Circle that I’ve been sharing teachings about recently; holding the conscious intention of invoking the Sacred Circle corresponding to Malkut of Atzilut, the order would be the wand, cup, pentacle, dagger, and then the crystal sphere, and as this is done there you would stand on Zion in Jeweled Body!

As you might imagine, these prayer weapons can be laid out according to any permutation of the Blessed Name, or the Great Name, with corresponding conscious intention, and each way that they are laid out is a powerful prayer for the people and the land in that place, and the Holy Shekinah will be made manifest according to your conscious intention, your inspiration in the Holy Spirit, as God wills and ordains.

As you lay out the weapons, you can hold one single conscious intention, and in so doing, if you wish to ground the corresponding manifestation of the Divine Powers, the Holy Shekinah, you can engage in primordial meditation with an object, holding the conscious intention, while resting your mind upon the prayer weapons, or the shrine formed by them; or alternatively, you can perform primordial meditation with sound, taking up a sacred chant corresponding with your intention and merging your mind with the sound-vibration.

In the same way that you can join primordial meditation with laying out the prayer weapons with conscious intention, so also, with that intention in mind, instead of primordial meditation, you can engage the radiant holy breath and perform giving and receiving through the prayer weapons holding that heart-wish in mind.

These are all very simple, and yet very powerful prayers for the people and the land in that place, and, indeed, for all peoples everywhere; simply holding a single conscious intention, and holding and anchoring the Fiery Intelligence (Holy Spirit), she is just that, intelligent, and knows exactly where to go and what to do, apart from our thoughts and words. It is for this reason that Adonai Yeshua said that there was no need for thoughts or words of prayer for the raising of St. Lazarus from the dead, but said that he spoke words of prayer for the sake of those listening, for the benefit of the people in that place.

In a similar way, often we will take our prayers further for the sake of the people in that place. Thus, joined with our initial conscious intention, as we lay out the prayer weapons, as each is uncovered and set into place, so we will speak a corresponding prayer joined with, or drawing out, our conscious intention. These prayer weapons have corresponding Names of God and they have corresponding archangels, and so we may call upon the Name of God and archangel when we pray as we set these prayer weapons out, expanding our prayers for the people and land in that place as inspired by the Holy Spirit.

Very often, though, we will lay them out with a single conscious intention, and with an intention to take them up later in deeper prayer, meditation or sacred ceremony.

There is much to be said of taking up a prayer weapon corresponding with our intention in prayer, meditation or ceremony; they are not just tools for ceremony, but we often hold them in prayer and meditation too, and it can prove very powerful to pray with a prayer weapon in hand with conscious, theurgic intention, apart from any larger ceremonial movement. In prayer and meditation, as in sacred ceremony, we can choose to hold one, or two, prayer weapons, depending upon our intention and the spiritual work we are taking up.

If our intention is purification, banishing, delivering, or an invocation of greater awareness and knowledge, or greater kavvanah-concentration, or we are calling upon the winds, or upon Rafael, the healing power of God, and such, then we will hold the dagger in prayer and meditation. In terms of daggers, because of the perfect fit in symbolism with the Melchizedek Teachings in our lineage, and because they are created as sacred objects with sacred intention for prayer, meditation and ceremony, we commonly use the phurba from Vajrayana Buddhism as our dagger; carrying this object with us when we travel it clearly is not a literal weapon with any intent of physical harm, but is a sacred, “religious object,” and so is perfect for our purpose.

Here I might add, anything that can be done with a sword can be done with a dagger; therefore in travel we have no need of the prayer sword.

If our intention is invocation, consecration, sending blessings or energetic transmissions, or the invocation of greater force of will and power, courage and strength, or the communication of the Christ-Spirit, the Living Word and Wisdom of God, or we are calling upon Ha-Shem, or upon Michael, and such, we will hold the wand in prayer and meditation.

If our intention is gathering and holding blessings, or receiving influxes, or increasing faith, devotion and love, or the gathering and uplifting of living spirits and souls, or prayers of the Divine and Sacred Feminine, or generating and increasing merit, or increasing luminous dreams and visions, or calling upon Gavriel, and such, we will hold the cup in prayer and meditation.

If our intention is grounding or manifestation, or embodiment, or we are invoking the remembrance of the continuum and its power, or we are giving our merit, our light-power, or speaking a blessing, invoking material blessings and bounty, or invoking remembrance of the kingdom of heaven, or we intend to shield and protect, or offer sanctuary, or we are calling upon Oriel, and such, we will hold the coin of redemption, the pentacle, in prayer and meditation.

If our intention is revelation or prophecy, or the invocation of illumination, or the manifestation of the Pleroma of Light, or clarity of mind and heart and soul, or the arising of the elements of consciousness in their innate purity, or the remembrance of the divine spark, or the Divine I Am, or union with the Clear Light Essence, or the unification of inner and outer space, or the folding and shifting of space-time, or the generation of the light body with ourselves or others, or calling upon Metatron, Sandalfon or Hua, and such, we will hold the crystal sphere.

If and when we hold two weapons in prayer and meditation, as in sacred ceremony, generally speaking it will be the dagger or wand and cup, or the dagger or wand and pentacle. These combinations represent the union of the masculine and feminine, and mercy and judgment, and they may correspond with prayers of the Sacred Marriage and mysteries of the Bridal Chamber, but each of these combinations has its own purposes and intentions too, which we may outline as our discussion unfolds.

Likewise, the crystal sphere can be held along with any of the other prayer weapons, as can the holy staff, and with each combination there is a corresponding purpose or intention as well.

The spiritual power of all of the prayer weapons is in the holy staff, and they are as emanations of the power of the staff; and here we may say, the holy staff is an Asherah Tree, the talisman of the Shekinah of Messiah and uplifted serpent power in us, and as such, apart from any other prayer weapons, it is enough (Shaddai). Yet, there is great power in carrying the bundle of prayer weapons, and it is a great blessing for the people and the land, and we do so with the intention of praying for the people and the land, and uplifting and blessing them in the Virgin of Light and Risen Messiah. Having our prayer weapons with us, we are ready to engage in powerful prayer and spiritual works wherever we are, whenever we are called to do so; and this is our sacred intention, and our sacred duty as sacred priests or prayer warriors for the people.

This, in truth, is very important in these times, understanding the great influx of spiritual forces that is underway, for there are very few people in these times who keep the faith, and who know the ways of mystical prayer and meditation, and the wonderworking art in Christ. Therefore, it is incumbent upon those of us who know the mystical way in Christ to take up this spiritual labor with full zeal, and it is very important that we do so. In so doing we may serve to help shift the balance of spiritual powers, and so mitigate judgment with mercy, and shift the fate and fortune of humanity on earth now and into the future; we may help bring about a new and higher consciousness in humanity, and preserve the evolution of the human life-wave on earth.

In this contemplation, no doubt, it is becoming clear that the wonderworking art in our lineage and tradition is devotional, and is an expression of active compassion and love – a way of prayer and worship that extends spiritual assistance to all our relations, on earth and in the spiritual world. It is not exactly the “ceremonial magick” (sorcery) of popular occultism for self-glorification and selfish ambition, but rather is the practice of a Practical, or Wonderworking Kabbalah for the sake of the kingdom of heaven, the harvest of souls, and the glorification of God. It is not with our own power, but with the power of God, the Spirit of God, that these spiritual works are accomplished, all as God wills and ordains.

Essentially, it is an art of very powerful mystical prayer, meditation and ceremony, having its roots in the knowledge and ways of the prophets of ancient Israel, and the inner, mystical tradition within and behind the Christian stream – the way of Gnostic Apostles.

When we speak of the six essentials of the Thunderbolt Path, the Gnostic Path, this art is the extension of hitbodedut, secluded prayer, and gifted worship.

There us much more that can be shared, but this seems good enough for a beginning. Thank you for invoking this conversation dear sister, it seems very important to me at this time, and seems inspired by the Holy Spirit, for it is a subject that has been strongly in my heart and mind over recent months!

May the Holy Light of the True Cross, the Great Seth, shine brightly in our midst, and may it ray out into all directions of endless space, into all realms, worlds and universes of the entirety. Amen.

God bless you and God keep you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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Prayer Weapons & Revealed Invocation of Sacred Circle

#3 Postby Tau Malachi » Fri Sep 07, 2012 12:49 pm

Greetings and blessings in the light of the Messiah!

It seems that I overlooked one of your essential questions, so I’m inclined to share a bit more in order to address it.

Above I have shared about the order of laying out prayer weapons corresponding to the revealed invocation of Sacred Circle corresponding with Malkut of Atzilut, but I did not discuss the prayer weapons we may take up when performing that invocation of Sacred Circle.

In general, this invocation corresponds with the holy staff, but very often I’m inclined to use no prayer weapon at all, but rather, my hands are free to perform various gestures as inspired by the Spirit of the Messiah in the movement, and the vehicle of the Light-presence and Light-power is my body, my person and life as a Living Merkavah of the Messiah.

Among the five essential prayer weapons, however, this invocation corresponds with the sacred wand, and very often it is with the sacred wand that I will perform this invocation, for the wand corresponds with the Yod of the Great Name and Blessed Name, and with Atzilut, and it is the essential prayer weapon of Light Transmission.

There is, however, also the natural combination of the wand and cup, corresponding with El-Elohim, and the dagger and pentacle, corresponding with Yah-Yahweh in this invocation.

When the wand and cup are taken up in this invocation, there is an intention of specific measured blessings for people, or the imparting of restricted gradations of Light Transmission; when the dagger and pentacle is taken up there is an invocation for the removal of barriers to the Light Transmission, or there is an invocation of the Thunderbolt Illumination, a “lightening strike” of Supernal Influx. I’ve found these combinations very distinct and very powerful in my experience, and joined with the invocation of the Sacred Circle, the Christ-Spirit has inspired many wonderful theurgic prayers with these combinations.

At times I also find myself invoking this Sacred Circle with crystal sphere and wand, or with the sphere and staff. The sphere and wand become an invocation of the full spectrum of Light Transmission, and it becomes a very energetic movement, especially when taken up for a greater manifestation of Light Transmission with a specific person at a distance. The sphere and the staff become an invocation of a greater manifestation of Light Transmission in community, or a greater influx of the Supernal Light, the Christ-Spirit, in the entire Living Body.

When we take up the wand and sphere, there is a special kavvanah on Yah-El, but when we take up the sphere and staff, the sphere corresponds with Yah-El and the staff with Yahweh Elohim, Shaddai.

In place of the crystal sphere, I’ve also taken up “Diamond Soul” at times, as a prayer for the recognition and realization of the essence of the Supernal Light in my friends; hence, realization of the Clear Light Essence, which is the true liberation of souls in Christ.

Any of the essential prayer weapons can be used however, with various theurgic intentions. Just last night the coin of redemption, the pentacle, was in my hand as I engaged in an active transfer of merit, or light-power, speaking prayers over the pentacle after the invocation of the Sacred Circle giving merit to some who were in need, and praying for peace. The pentacle I have these days, of course, thanks to the artistic skill of Elder Gideon, is perfect for this, for it has the essential Names of God and symbols of this very invocation of Sacred Circle on it, similar to yours, though a bit different.

The play of prayer and sacred ceremony in our tradition, though, is an inspired and creative art, so with any invocation there are many, many ways it can be done, all playing upon the inspiration and power of the moment.

O El Shaddai, may the Shekinah of Messiah be manifest in full among us, and may all our relations be blessed. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Joyce
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#4 Postby Joyce » Fri Sep 07, 2012 5:47 pm

Shalom Tau Malachi and Elder Sarah+,
Since this summer, I have become increasingly interested in this topic particularly for the tikune of the land and the people so i am very grateful for these posts.
As Tau Malachi said:
"
This, in truth, is very important in these times, understanding the great influx of spiritual forces that is underway, for there are very few people in these times who keep the faith, and who know the ways of mystical prayer and meditation, and the wonderworking art in Christ. Therefore, it is incumbent upon those of us who know the mystical way in Christ to take up this spiritual labor with full zeal, and it is very important that we do so. In so doing we may serve to help shift the balance of spiritual powers, and so mitigate judgment with mercy, and shift the fate and fortune of humanity on earth now and into the future; we may help bring about a new and higher consciousness in humanity, and preserve the evolution of the human life-wave on earth
. "

This need has been deeply felt. Does one grow into these practices, or are they specifically taught? For lack of any better wording, how did these spiritual weapons become identified with the elements or should this question be state vice versa?

In gratitude,
Joyce

Tau Malachi
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Growing in Spiritual Practice; Spiritual Evolution

#5 Postby Tau Malachi » Sat Sep 08, 2012 12:03 pm

Greetings and blessings in the light of the Messiah!

The correspondence of the prayer weapons and the elements comes from their qualities; hence, it can be seen, felt, that each weapon has a quality, or qualities, that connect it to the corresponding element. A cup, for example, holds fluid, and so becomes associated with water, and its shape may also suggest water. A clear crystal sphere allows one to gaze into the inner space within it, and so has a quality of space, or spirit. One merely needs to contemplate the qualities of the elements, and use and relate with the corresponding prayer weapon, or “prayer weapon,” in order to acquire insight into the correspondences, and as much as various thoughts that might be shared, so also there are intuitions and feelings; in the use of them according to their correspondence, it feels right. These correspondences have existed for a very long time, and for example may be encountered in the suits of the Tarot, which many would say was formed as a wordless book supporting secret oral teachings in the past.

Elsewhere in this forum you will find teachings on the “prayer weapons,” and how they are gathered and consecrated. Those teachings may answer many questions themselves.

On one hand an initiate grows into the spiritual practices we are talking about, and the use of the prayer weapons, as their interior life develops and evolves; but, on the other hand, initiates are taught how to use them, as we are teaching here in this conversation, and in teachings throughout the Order of St. Uriel forum. There are teachings we can write, however, and others that are experiential, and that we must show, and joined with these there are empowerments that are shared, and there are deeper oral teachings and pointing out instructions. There are dimensions of the art, though, that are taught only in circle, in very close spiritual friendship; what can be shared openly, and in public, and what may be useful to our friends living at a distance, we are sharing in this forum.

It must be remembered, though, that the deeper knowledge of our wonderworking art, and prophetic art, comes through experience of the continuum in circle, and experiences of prayer circles and ceremonies in community; hence, seeing adepts engaging in the art, and experiencing the energetic transmissions in the Living Presence and Power, we learn much about the wonderworking art that cannot be written or spoken, but only shown, or demonstrated. Even in circle the extent to which a tzaddik will teach and show the ways of the wonderworking art will depend upon the development of the interior life of their friends, their call and talents, and the nature of the sacred friendship that forms between them. In general, though, all initiates of the tradition know something of the wonderworking art, and how to use prayer weapons in prayer, meditation and ceremony, more or less; and what we are sharing here is enough to get our sisters and brothers living at a distance started. Then, getting started, they can grow into the practice, and acquire skill and knowledge through practice and experience. While we cannot teach the full wonderworking art to our friends living at a distance, taking up practices shared here there is much they can learn through the Holy Spirit, and it will be good. As I often share, it is an inspired and creative art; so much depends on one’s own talents and creativity, and the inspirations and illuminations of the Spirit in prayer, meditation and ceremony.

In much the same way that we learn the art of chant and song in the lineage by listening and hearing it in prayer circles and ceremonies, and then taking it up ourselves, so we learn the gestures and use of prayer weapons looking and seeing them in prayer circles and ceremonies, and then taking them up ourselves. That’s how many of the ways of our tradition are imparted and received; hence, seeing and hearing, experiencing them in circle and continuum.

You might say that, traditionally, ours is a way of apprenticeship in which we learn and acquire our skills through working alongside one who has knowledge and learning our “craft” in this way. If we look to the assemblies of the prophets in ancient Israel, this is how the sons and daughters of the prophets learned the way of the prophet, the way of the navi.

Now, in terms of the laying out of the prayer weapons, and their use in prayer, meditation and ceremony, there is much more that can be shared, and I’m inclined to take this conversation a bit further, and to share a few more teachings. As in the previous cycle of teachings I’ve mentioned on the “prayer weapons,” as the title of that cycle of teachings says, they are extensions, “emanations,” of the Body of Light, and vehicles of the Holy Light in us, and as such, much is learned through gathering them, consecrating them, carrying them and taking them up in one’s continuum of prayer, meditation and sacred ceremony. As you use them, as you hold them, and gesture with them, and move with them, it is important to pay attention to your energy, movements of the winds, energy, in your subtle body, for it is in this way that we will gain deeper knowledge and understanding of what can be done with them, and how they may be used to move energy, more wonderworking power, in prayer and ceremony.

We begin to acquire something of this knowledge in our experience of ceremonies and energetic transmissions with our tzaddik, for in these experiences we become aware of energetic movements in the atmosphere around us and in our body as they take up various prayer weapons, and invoke and banish, and move the spiritual forces. Having become aware of this, having experienced this, so we are empowered to begin to notice, feel, the energetic movements in our soul and subtle body as we take up prayer weapons in prayer and sacred ceremony for others, and as we do we will learn many secret things, “secret” because they cannot be told to us, but can only be known through experience, and through the Holy Spirit, by those who take up the prayer weapons and seek to know.

As an example, to start with, when you lay out your prayer weapons, feel what’s happening in the subtle atmosphere surrounding you, as well as within your subtle body, your energetic being, and when you lay them out in different orders, with different conscious intentions, feel how the energy in the subtle environment and body moves and manifests in a different way. Then, as you take up the various prayer weapons in prayer, meditation and sacred ceremony, holding them in various ways, gesturing with them and moving them in various ways, do the same, and pay attention to the movements of energy, light-power, within and around you, and so, in a manner of speaking, “connect the dots,” and see and feel how the energy, the light-power can be moved in various ways, bringing about corresponding shifts in the Shekinah, the Divine Presence and Power manifesting with you.

As you do this, remember to pray and ask God for greater knowledge, understanding and wisdom of mystical prayer and meditation, and the wonderworking art, from the Spirit of God and from the angels of God, for much is learned of the wonderworking art in this way; naturally so, for it is founded upon a communion with Christ and God, and the spirits of tzaddikim and maggidim, or “saints and angels,” and upon “knowledge and conversation” with the world of spirits.

Likewise, when you begin to pay attention to the shift of energy, spiritual force, in the environment, and in your subtle body, and you are praying for greater knowledge, so every time you are present with your tzaddik, in casual conversation or sacred discourse, in prayer or sacred ceremony, more and more pay attention to the energetic dimensions of the exchanges; and most especially pay very close attention if and when your tzaddik takes up prayer weapons in a theurgic action in your presence. Watch what they are doing, and intuit, and feel, the energetic dimension, and if and when you can, observe what’s happening in the visionary dimension. In this way, through the Holy Spirit, much knowledge and understanding will be acquired; secret things that cannot be told.

If and when we pay attention in this way, and so begin to gain the “secret knowledge,” then there are things that can be shared in pointing out instructions, mysteries that can be spoken in private with “one who knows already.” There are inner and secret teachings that can be shared about the way of prophecy and the wonderworking art that can only be spoken and shared, and understood, when there is deeper experiential knowledge; apart from experiential knowledge of the energetic and visionary dimension, though, these teachings would make no sense, and cannot be understood. Thus, the actual awareness of the energetic and visionary dimension is crucial, and we must do everything we can to become more and more aware of it in our own experience.

As you might imagine Sarah, as we become more and more aware of the energetic movements, just as various ways of laying out the prayer weapons with corresponding theurgic intentions can be taught to us, so also various ways of holding, and various gestures and movements with the prayer weapons, can be taught to us; taking them up in our continuum of prayer, meditation and sacred ceremony, aware of the movement of energy with them, the more we will have knowledge and understanding of how they work and what they do.

There is something of an open secret in this, however, for more than how we hold, or how we gesture and move with a prayer weapon, it is the conscious intention, and the concentration of our force of will and love, our mind and heart, within and behind how we hold, or how we gesture and move with a prayer weapon, that bring about greater movements of the Divine Presence and Power with, in and through us, and through these prayer weapons. Without faith and devotion, and kavvanah and devekut, there is no real energy or power moving with, in and through us, or in the prayer weapons.

Now here we can share something about a spiritual master of this art. Just laying out the prayer weapons and forming a shrine or an altar with them, they can perform a “great convocation” of all divine powers or spiritual forces; likewise, quite apart from any apparent outward movement or gesture in the physical dimension, in their body of light they can move spiritual forces, or they can do so with a simple conscious intention or thought. In other words, they do not necessarily need to take up the prayer weapons to enact a theurgic intention, but if and when they do so, it is for the sake of others, and for the sake of greater energetic transmission in the play of the law and grace, or judgment and mercy.

How such mastery of mystical prayer-meditation and the wonderworking art is acquired, however, is through much practice, over many years, typically speaking, and the use of prayer weapons in prayer, meditation and ceremony is integral to this spiritual development and mastery of the mind, heart and life in the Christ-Spirit. In this, perhaps, we may understand the need for an initiate to carry their prayer weapons with them so that they can take every opportunity to engage in the practice, and to pray and do ceremony for the people; on the one hand, this way of prayer and ceremony is a powerful way of spiritual assistance for the people, but on the other hand, it is how we refine and unfold our spiritual realization in Christ, or how we evolve our embodiment of the Christ-Spirit, the Holy Light.

First, of course, we need to learn basic practices of mystical prayer and meditation, learn to go within and live within, and so develop our interior life and communion, and allow our experience of the Light Transmission to grow and increase; then more advanced practices, or more energetic practices, become a vehicle of spiritual progress, or conscious evolution, and greater spiritual works.

In closing, there is something concerning our view of prayer weapons, or “prayer weapons,” that I’m inclined to share. At times I might speak of “my prayer weapons,” and other initiates might speak of “their prayer weapons” as a figure of speech, but in truth, however, we have a very different view of them. They are not “mine,” “ours,” “theirs,” but rather, they are sacred objects we carry in sacred trust for the people, and for circle and community, and, generally speaking, it is our hope they will pass to other initiates some day. In truth, in our view, God gives these sacred objects to us, and they belong to God, and we hold and carry them in sacred trust as long as it pleases God. Our dance with sacred tools, or sacred objects, is not about possessions, or some form of spiritual materialism, but rather it is a talismanic art in skillful means, the sacred tools or sacred objects we consecrate and use are material talismans and expressions of a greater Body of Vision.

O Adonai, please lead us in the paths of righteousness for your Name’s sake, and through your Spirit bring about our progress in the Gospel so that we might be of greater benefit. Amen.

Peace be with you!
Tau Malachi

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Masculine and Feminine Dynamism

#6 Postby Elder Gideon » Mon Sep 10, 2012 5:24 pm

Shalom Tau Malachi:

With much gratitude for these teachings and their immediate, simple application, I'm drawn to your offer to further unfold how the masculine and feminine weapons are so beautifully balanced in the revealed Six Directions:

If and when we hold two weapons in prayer and meditation, as in sacred ceremony, generally speaking it will be the dagger or wand and cup, or the dagger or wand and pentacle. These combinations represent the union of the masculine and feminine, and mercy and judgment, and they may correspond with prayers of the Sacred Marriage and mysteries of the Bridal Chamber, but each of these combinations has its own purposes and intentions too, which we may outline as our discussion unfolds.


In one hand, to the south is El, the wand; in the other hand, to the north, is Elohim, the cup. In another movement, to the east is Yah, the dagger; to the west is YHVH, the pentacle. In these axes, male and female are present very dynamically, as are mercy and severity. While wand and dagger are masculine and cup and pentacle are feminine, there's also an internal mercy and severity implied by their pairings in these axes, which I'm hoping you could further elaborate.

When we take up the wand and sphere, there is a special kavvanah on Yah-El, but when we take up the sphere and staff, the sphere corresponds with Yah-El and the staff with Yahweh Elohim, Shaddai.


If I understood correctly, is it feels like the direction above is intended with a sphere and wand, corresponding with Yah-El; the entire pole of above and below is intended with a sphere and staff, the sphere corresponding with Yah El and the staff with YHVH Elohim Shaddai. Am I feeling something here transcendent of masculine and feminine altogether, androgynous, S-He? I'm spinning in this with great enjoyment, hoping this is near the mark. If not, I'll appreciate your clarification.

Gratefully,

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Prophesy and the Wonderworking Art

#7 Postby Elder Sarah » Mon Sep 10, 2012 9:18 pm

Shalom Tau Malachi,

Praise the Mother Spirit for expanding so much on this subject! I am very thankful for the profound elaboration.

Many ideas and thought are arising in this contemplation. The first thought, has to do with a question that comes often while working with the Prayer Weapons. This is, How do we know what needs praying for? what is the Mother Spirit calling us to focus on? How may we direct our workings toward that which is calling? Obviously this has much to do with the prayers we are well aware of in community, though, how may we expand the knowledge of the need?

I recall you mentioning this has much to do with prophesy and that it is through prophesy that we become aware of the need. Can we speak of this prophetic knowledge as the knowledge of Continuum? By the word Continuum, is meant the energetic movement within and behind the arising of the reality display we are witnessing. If, in fact that can be a meaning of the word Continuum? For example, often a certain energy or pattern of energy is noticed through out a day, even a week or a month. Within these patterns there appears to be a larger energetic movement and even within that movement a yet larger pattern. These patterns seem to take on certain characteristics, or flavors of expression. Can we say that each of the Prayer Weapons connects to specific patterns of the energy we are witnessing arising? Hence how it is said these represent the elements of consciousness.

I am hearing in as much as it is important we learn how to most effectively work with the Prayer Weapons, we also must learn what it is we are working for, and the two seem intimately connected. Perhaps as we learn and grow into the Body of Light we are at the same time gaining awareness of Continuum?

May the awareness of Continuum flow fourth through the People and the Land!

With much thanksgiving,

Elder Sarah+

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Prayer weapons and the elements

#8 Postby Joyce » Tue Sep 11, 2012 5:40 am

Shalom everyone,
I am truly grateful for these sharings. I also have been contemplating the relationship of the elements of consciousness in relation to the prayer weapons. I wondered if the operation of these vehicles also are contingent upon our internal awareness of these elements in ourselves and the condition/balance of these elements within and without. I've also wondered if the verticle axis has something to do with the invocation of HUA. I've wondered if the patterns that Elder Sarah mentioned also have something to do with the days of the week, etc. Does it have something to do with the operation of the Ophanim?
In gratitude,
Joyce

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Mercy & Judgment, and the prayer weapons

#9 Postby Tau Malachi » Wed Sep 12, 2012 10:59 am

Peace and grace to you in Hayyah Yeshua!

As we know, the entire matrix of creation, as well as the Supernal Universe, arises from the dynamic interaction of the Divine Masculine and Feminine, and therefore, all blessings, all wonders or miracles, involve the mysterious interaction of the Divine Masculine and Feminine. In the Holy Kabbalah, of course, this play of the Divine Masculine and Divine Feminine corresponds with the play of Mercy-Hesed and Judgment-Gevurah (or Din).

The spiritual labor of tzaddikim is a play of mercy and judgment in compassion, releasing and retaining sin, or bringing about shifts in the karmic continuum of souls; they act to liberate from sin, or to dispel negative karma, and to encourage righteousness, or increase positive karma, and they impart measured blessings, and measured Light Transmission, all according to what is good to give, and the desire and capacity of souls to receive, and God’s will. Thus, the very nature of the wonderworking art in our lineage, which is a dynamic expression of this spiritual labor of tzaddikim, or apostles, is a play of mercy and judgment in compassion, and in all theurgic prayers and ceremonies there is a labor for the unification of mercy and judgment, or the manifestation of Supernal Compassion.

This is reflected and expressed in the correspondence of the prayer weapons with the masculine and feminine, and with mercy and judgment. The wand and the dagger are masculine, and the wand corresponds with mercy and the dagger with judgment; the cup and the pentacle are feminine, and the cup corresponds with mercy and the pentacle with judgment. Thus, there is a masculine weapon corresponding with mercy and judgment, and a feminine weapon corresponding with mercy and judgment. In this we may understand that while, in general, mercy and judgment correspond with the masculine and feminine, respectively, at the same time there are also manifestation of both mercy and judgment in the masculine and feminine, and, in truth, the masculine and feminine are completely interwoven, inseparable from one another.

Now, if the wand and cup are taken up together, it is a prayer, or theurgic action, of full mercy; if the dagger and pentacle are taken up together, it is a prayer, or theurgic action of full judgment. If the wand and pentacle are taken up together, or the dagger and cup are taken up together, it is a prayer, or theurgic action, of mercy and judgment together, and in the prayer, or theurgic action, mercy and judgment are unified.

It must be said, though, that in relationship with the cup, the wand is mercy and the cup judgment, and in relationship with the pentacle, the dagger is mercy; thus, there can be a play of mercy and judgment in these combinations, depending upon the conscious intention or inspiration for taking them up.

The crystal sphere is, indeed, the innate unity and inseparability of the masculine and feminine, and so also it is the innate unity and inseparability of mercy and judgment; hence it is compassion, and is the weapon that corresponds with the Supernal Spirit, or Supernal Grace. If and when the crystal sphere is taken up with any other prayer weapon, the power and attributes of that weapon are amplified, and likewise, the manifestation of the Supernal Spirit (Ruach Elohim) assumes that form full force, whether in mercy or judgment.

Likewise, the holy staff is masculine and feminine, and also corresponds with the union of mercy and judgment, or Supernal Compassion; hence, the Divine Power of the Middle Pillar. In the hands of a man of God, however, the staff becomes feminine, and in the hands of a woman of God the staff become masculine, a talisman of their “spiritual consort,” or “spiritual counterpart,” their “balance.” In this you will understand that something similar is true of the crystal sphere when taken up together with the holy staff, for then it assumes the natural correspondence opposite to the holy staff; taken up with the staff, the sphere become masculine in the hands of a man of God and feminine in the hands of a woman of God. If and when these are taken up together it is a prayer, or theurgic action, in full compassion, an invocation of a full influx of the Middle Pillar, or Human One of Light (Messiah).

If and when the holy staff is taken up with any other prayer weapon, in much the same way as the crystal sphere, the power and attributes of that weapon are amplified, and the power of the holy staff is focused and manifest through that weapon, assuming the corresponding form full force, whether in mercy or judgment.

Here, perhaps, we can share something of an open secret among initiates. If and when the sacred dagger is taken up with the holy staff it bears the full power of Gevurah, which is to say, the full spiritual power of the sword. In a similar way the power of any prayer weapon joined with the holy staff is exalted.

Here we may also share another open secret known to initiates. The power of all of the Names of God, archangels, orders of angels, celestial intelligences and elemental forces – or all Divine Powers, is in the holy staff; hence, the full power of the Shekinah of the Messiah is in the holy staff.

As we know, the power of Divine Names and archangels is in the prayer weapons, Michael, Gavriel, Rafael and Oriel (Uriel) corresponding with the wand, cup, dagger and pentacle, respectively; Metatron and Sandalfon correspond with the crystal sphere, and Hua corresponds with the holy staff. In this you will understand a very deep and intimate connection with the sphere and the staff, which is reflected in what is said of them both, that they “hold the other prayer weapons within them.”

When an initiate first takes up the prayer weapons, first and foremost they must become acquainted with the traditional invocations of the sacred circle, and the corresponding directions and their attributes, and likewise become acquainted with the qualities of the elements the prayer weapons correspond with and their energies, or powers, as they manifest outwardly and inwardly. In prayer and ceremony with the prayer weapons, or in the wonderworking art, much of the time it is the traditional sacred circle and the corresponding directions that are invoked. Once the traditional invocations of the sacred circle are well known, however, then an initiate can contemplate and take up the revealed invocation of the sacred circle in the Second Coming, corresponding with Malkut of Atzilut, and acquire insight into the greater theurgic intention of the shift in the directions in this invocation of the sacred circle. Assuming familiarity with the directions of the traditional sacred circle, here we can point out a few significant theurgic intentions in the shift of directions and their correspondences.

First, in the revealed invocation of the sacred circle in the Second Coming the masculine and feminine elements are set to their natural polarity, so that fire is opposite water, and sky, or air, is opposite earth, and so it forms a dynamic interaction of the Divine Powers in the sacred circle. This, of course, contrasts the traditional directions of sacred circle, which are set in the pattern of the most subtle to least subtle element; hence, air, fire, water and earth.

The shift in directions also aligns the wand and cup with south-north, and the dagger and pentacle with east-west; hence aligning the prayer weapons corresponding with mercy and severity with these respective arms of the cross within the sacred circle. Interestingly enough, El-Elohim corresponds with mercy, and Yah Yahweh with judgment, or severity, indicating that the understanding of mercy and judgment is radically transformed in the World-To-Come, and likewise, indicating the complete unity of mercy and judgment in the World-To-Come, or Supernal Universe. The unification of mercy and judgment, of course, is enacted through the unification of Yah-El and Yahweh Elohim above and below.

In this invocation of sacred circle, judgment corresponds with removal of klippot, or barriers to the reception of blessings and Light Transmission, and aligned with Yah-Yahweh this reminds that blessings, or bounty, and the Holy Light are ever present, there is simply a need for purification, or the removal of obstructions. Mercy corresponds with the play of measured blessings, and various gradations of Light Transmission, which makes blessings and Light Transmission accessible to all, to each according to their desire and capacity to receive, and so is aligned with El-Elohim. Taking up this invocation of the sacred circle, if our intention is judgment in this way, and if we intend full vigor, we would use the dagger and pentacle together; likewise, if our intention is mercy in this way, and we wish a greater outpouring of mercy, we would use the wand and cup together.

Yah-El above corresponds with infinite Divine Potential, and with Pure Mercy, Supernal Grace; taking up the wand and sphere, drawing upon this Pure Mercy in Hayyah Yeshua, we enact invocations of something from nothing, Yesh Mi Ain.

Yahweh Elohim below corresponds with the full manifestation of Divine Providence, or Divine Sovereignty, or the Holy Shekinah manifest in full glory and power, and this is called the “Day of Judgment”; taking up the holy staff and sphere, drawing upon Pure Judgment in Hayyah Yeshua, we enact invocations of something from something, Yesh Mi Yesh, which is to say radical transformations in the play of fate and destiny, moving great power in the matrix.

Now, concerning knowledge of what to pray for, and how to pray, and when to pray, the more we live within, the more we open to the Holy Light from above, and receive and integrate that Holy Light, the more we will have knowledge of what to pray for, and how and when to pray, and the more the Light-presence (Christ) and Light-power (Holy Spirit) will guide our prayers, and take up our prayers, moving with, in and through us.

Joined with this, the more we become aware of the energetic dimension, and energetic movements, inwardly and outwardly, so we will become more aware of prayers and theurgic actions that need to be taken up; awareness, knowledge, of the energetic dimension, is awareness, knowledge, of prayers and spiritual works that are needed.

On a most basic level, as we venture through our day, as we encounter various people, and various situations, circumstances and events, and as we experience the arising of various thoughts and emotions, and moods, all of this is cause for prayer, and whatever stands out to us, positive or negative, we will pray about. The more we are aware of the energetic dimension within and behind what transpires, the deeper our prayers will be, the more we can pray regarding “hidden things.”

Our prayers, of course, are not just for human beings, but for all our relations, all sentient beings, and our prayers are not just for visible sentient beings, but invisible sentient beings as well, all manner of living spirits and souls. As such, the more we become open and sensitive to the energetic dimension, the more we will experience communion and interactions with the world of spirits, and with all manner of spiritual beings-forces, and this will also inform our prayers, and inspire various theurgic actions, energetically “preaching the Gospel” to all.

Our prayers are often focused upon the continuum and community, but the very purpose of the continuum and community, or the Living Body of Christ, is active compassion in service to all sentient beings, and therefore our prayers and spiritual works extend far beyond our spiritual community; our greater focus is service to the kingdom of heaven, and the enlightenment and liberation of all.

In terms of various inspirations that come for prayers, in truth, this happens in many, many ways. At times, the thought of a person comes to mind, and the sense of an immediate need, and so we will take up that prayer. At times, we may feel inclined to hold, and pray with, a specific prayer weapon, and therefore corresponding prayers will be spoken. At times, we will be praying, and suddenly, a very different thought or emotion might arise, and so we will shift our prayers, integrating it, or perhaps we will perceive and respond to a contact with a spiritual force, and so shift our prayers. At times, we may even become aware of the prayers of tzaddikim and maggidim, or “saints and angels,” and so take up those prayers, strengthening them. In truth our prayer life becomes a grand play of intuitive-feeling, more than thought and thinking, and we must learn to trust, and go with, our intuitions and feelings, and follow the subtle inspirations of the Spirit.

If and when there is nothing specific to pray for, so we must remember that as much as speaking, so there is listening in prayer, abiding in silence, and as much as praying, speaking invocations, so also we will meditate, abiding in the Holy Shekinah and holding, grounding, the Holy Light for the people.

Here we may say that the very foundation of prayer in all its forms is prayers of the heart.

As you might imagine, our greater skill in the knowledge of what, how and when to pray comes with time and experience – the wisdom of experience. Thus, the more we cultivate a very active prayer life, the more this knowledge will grow and increase, and the greater our understanding and wisdom in prayer will be.

This seems enough for the moment.

O Adonai, bless and empower us stand among the living ones in prayer each day, taking up the cycles of prayer of the angels in heaven, and so manifest your kingdom on earth; we pray for the strengthening of your saints and angels in heaven and on earth, and for the outpouring of your Spirit on all your creatures. Amen.

God bless you!
Tau Malachi

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The power of the Blessed Name

#10 Postby Elder Sarah » Tue Sep 18, 2012 7:40 pm

Shalom Tau Malachi!

In contemplating what has been beautifully spoken here, along with teachings spoken recently in assembly, a question has come up in which I would be most thankful if more can be shared. It has been pointed out that the Prayer Weapons correspond with the Olamot. We know the pentacle corresponds with Asiyah, the dagger with Yetzirah, the cup with Beriyah and the Wand with Atzilut. This correspondence connects with the Great Name, Yahweh, Yod with Atzilut, Heh with Beriyah, Vau with Yetzirah and Heh with Asiyah. Though, when we consider the Blessed Name, Yeshua, the Shin becomes included. Therefore, with the Shin included, the Shin then corresponds with Beriyah, in turn shifting the cup into Atzilut and the wand into Adam Kadmon. I am hoping this was heard correctly?

The question then becomes, what more may be said regarding the shift from the cup at Beriyah to the sphere with the shift from the Great Name, Yahweh to the Blessed Name, Yeshua? It is very intriguing to me that the sphere would take the place of the cup. Somehow in this way, it feels as if a purity of spirit space enters Beriyah and with this entrance can we say the beginning of separation we usually associate with this Olam shifts? We also correspond Neshamah to Beriyah, so here; can we say something of the karmic continuum held by Neshamah would shift?

May awareness of Blessed Name arise throughout the whole of creation!

Abiding in Praise and Thanksgiving,
Elder Sarah+

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The Sphere of Spirit Space

#11 Postby Marion » Tue Sep 18, 2012 9:09 pm

Shalom Sarah!

A thought came to mind in reading your question. I wonder if this shift of sphere and cup indicates a shift from yesh-mi-yesh (something from something) to yesh-mi-ain (something from nothing). I remember hearing recently that the distinction between Yesh-mi-yesh and yesh-mi ain is whether or not some thing arises from purity or impurity. Whether something arises from the archonic realm not having knowledge of its creator or from the eternal realm with full knowledge, understanding and wisdom of the creator of all things.

The shift in the name from YHVH (Yahweh) to YHShVH (Yeshua) represents a shift from the old covenant to the new covenant. Yeshua was the first one to embody supernal consciousness in this world (yesh-mi-ain). Given the elemental attributes I am wondering if we could contemplate everything arising from the sphere? Is this the implication given when the four weapons of the base elements are arranged around the sphere?

In this contemplation I am hearing something really wild about these five prayer weapons. They become a prayer of arising and dissolving, or manifesting and unmanifesting according to the elements. As we hear in the teachings on death and dying. I wonder is this is how mages of light seem to manifest things seemingly out of nothing?! In this I also hear a prayer that when working with these weapons, to realize our true nature as ain (no thing-ness) and to arise from this pure spirit space every moment of every day. May this be our prayer, for all beings! Amen.

Blessings and Shalom!

Marion

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Prayer Weapons & Olamot

#12 Postby Tau Malachi » Thu Sep 20, 2012 11:08 am

Greetings and blessings in the light of the Messiah!

Elsewhere, I believe in the discussion of “Yeshua cleansing the temple,” I’ve written about the shifts in the attribute of the Holy Letters to the Olamot from the Great Name to the Blessed Name; what was shared in that discussion would apply to this teaching concerning the prayer weapons.

There are, in fact, two different ways that the prayer weapons are attributed to the Olamot, one attributing the sphere to Beriyah, and therefore uplifting the cup to Atzilut and the wand to Adam Kadmon, which corresponds with the standard spelling of the Blessed Name, the other corresponds with Ve-Yahweh, which becomes Shin-Yahweh, which attributes the sphere to Adam Kadmon, all of the other prayer weapons holding their traditional correspondence with the Olamot based upon their elemental attributes. The former corresponds with the revealed invocation of the sacred circle in the Second Coming that I’ve recently shared, the latter with the traditional invocation of the sacred circle.

Taking up the prayer weapons with different correspondences in mind represents various theurgic intentions, and therefore different movements of the wonderworking power. When the correspondence of the Blessed Name to the Olamot is taken up, “Shin-Sphere” taken up in correspondence with Beriyah, shifting “He-Cup” to Atzilut and “Yod-Wand” to Atzilut and Adam Kadmon, this corresponds with a prayer and theurgic intention for radical influxes of the Supernal Light, inner gradations of Light Transmission and prayers for the fruition of the Second Coming, mysteries of the Lamb and New Jerusalem; hence, this attribute of the prayer weapons to the Olamot corresponds with mysteries of the World-To-Come.

Elsewhere I’ve discussed the supernal reality of the archangels that is actualized and realized with the coming of the Messiah, and the sphere taken up in correspondence with Beriyah holds this power, and likewise corresponds with the vision of the Entirety and Pleroma inseparable from one another in the Wisdom of Ain. Basically speaking, when an initiate takes up the prayer weapons with the correspondence of the attributes of the Holy Letters to the Blessed Name in mind, the crystal sphere becomes a talisman for influxes of the Supernal Light in This World, as well as for glimpses into the reality of the World-To-Come. This, of course, corresponds with the spiritual labor in the Realm of the Sacred Tau, or the play of wonderworking in the embodiment of Supernal or Messianic Consciousness.

We may also say this about taking up the prayer weapons with these correspondences in mind, that there is an intention of a heavenly ministry, which opens the way for greater influxes of Supernal Light, and a greater uplifting of living spirits and souls in ascent; hence, the uplifting of living spirits and souls from the seven heavens into the eighth heaven, or the Supernal Abode. You may recall that in the generation of the Threefold Body with the Sacred Tau, and specifically the Body of Glory, there is an emanation of pure light realms in the spiritual heavens, and in the hands of the Sacred Tau the crystal sphere becomes a talisman of this emanation of pure light realms giving sanctuary to spirits and souls, and uplifting them in the Great Ascension.

In this correspondence of the Blessed Name and Olamot to the prayer weapons, the wand corresponds with yechidah, the cup with hayyah and the sphere with neshamah, and so also the supernal zelem, or the image of the Sacred Tau in the Light Continuum. As we know, the karmic continuum of souls is held in their neshamot, and in Supernal Realization there is awareness of the interpenetration of neshamot, the Sacred Tau aware of all neshamot within their neshamah and their neshamah within all neshamot, and so there is an awareness of the tikkunim of souls, and the power to release and retain sin, or negative karma, through Divine Grace, the Spirit of the Messiah. This power to be aware of the tikkunim of spirits and souls, and the power to release and retain sin, which is founded upon the recognition and realization of the Ain Nature of all, is represented by the clear crystal sphere. Understanding this, joined with this attribute of the crystal sphere to Beriyah and neshamah, the wand and cup correspond with spiritual works of “releasing sin” and the dagger and pentacle correspond with spiritual works of “retaining sin.”

There is much that can be said concerning spiritual works of releasing and retaining sin, for these terms are not exactly as they might sound to those who are not well acquainted with the Continuum of Light Transmission – they are not works of the salvation of some and the damnation of others; but rather, it is a play of Mercy and Judgment in skillful means, laboring for the salvation of all. Essentially, releasing sin corresponds with movements of Pure Grace, the suspension of Judgment, and therefore the law, while retaining sin corresponds with the mitigation of Judgment, or the seeking of justice (righteousness), and movements in skillful means under the law. At times it is possible that sin, or negative karma, can be dispelled through Divine Grace, but at other times, more or less, a Holy Tzaddik must act within the karmic vision and karmic condition of spirits and soul, and so will act under the law, laboring for the mitigation of Judgment in order to uplift the spirit or soul; in either case, however, whether through Pure Grace, or a play within the law for rectification, they labor for the salvation of souls, the enlightenment and liberation of all.

Here we can say that the release of sin corresponds with Yesh Mi Ain (something from nothing) and the retaining of sins corresponds with Yesh Mi Yesh (something from something); hence, spiritual works in full Supernal Grace are as “something from nothing,” while spiritual works within the karmic continuum under the law of cause and effect are “something from something.”

This corresponds with two distinct actions in the wonderworking art. Very often there is a spiritual labor under the law, which is to say a redirection, or transformation, using what’s present and what’s happening in the power of the moment, shifting the balance of the karmic conditions and karmic continuum of spirits and souls. This is a theurgic action of something from something, using the karmic conditions and karmic continuum in skillful means to illuminate, heal and uplift spirits and souls. On other occasions, however, more radical movements of the wonderworking art are possible, which invoke full influxes of Supernal Light, Supernal Grace, that transcend the law and bring about great wonders, suspending Judgment and the law. This is a theurgic action of something from nothing that can happen through the fullness of faith and love in Christ – great manifestations of Divine Grace, the Holy Spirit.

As we know and understand in our experience, though, there is a dynamic interaction of Divine Grace and the law, for there is a need for the co-creation of the conditions necessary for the full action of Divine Grace; hence, the generation of positive karma and merit, the generation of faith and love, through which there is a willingness and surrender to Divine Grace, and the desire and capacity to receive a full influx of Supernal Light, the Spirit of Messiah (Ruach Elohim). As we know, when there is a lack of faith and love, so there is a corresponding restriction upon the action of Divine Grace and Light Transmission, and more or less the play of the law comes into effect.

As you might surmise, the true wonderworking art among Gnostics of the Second Coming is all about releasing and retaining sin, for to impart blessings and empowerments, or bring about wonders, there must be a shift in the balance of the karmic condition and karmic continuum of souls, a diminishing or resolving of negative karma, and an increasing of positive karma and generation of merit. Thus, taking up prayers for the people we are constantly praying for the mitigation of judgment, and for forgiveness and mercy, and when we take up the prayer weapons in prayer, meditation and ceremony we are laboring for a shift in the karmic continuum of souls and the world; hence, the tikkune of souls and the world in the Risen Messiah.

In the wonderworking art, as in true prophecy, there is always a play of arising and dissolving, and a flickering between being and not-being, and the more we are willing to dissolution, not-being, or self-negation, the more the play of the law is suspended and the greater the action of Divine Grace; the more we remain in self-grasping and self-will, attachment and aversion, the more we are bound up in the law, but the more we let go of these and surrender to Divine Grace, the more Divine Grace comes into effect and we are free from the law, free from “sin and death.”

If and when we encounter a Gnostic Apostle, and we experience the dance of the Holy Shekinah in the Light Continuum with them, we will gain insight into this, for we will witness the Living Presence shape-shift with them, and if we are able to look and see in the visionary dimension we will see them assume many different images and appearances. At times, in some theurgic actions in prayer and ceremony they may even seem to entirely disappear, or flicker between being visible and invisible, or may appear to become less substantial and more translucent. This, by nature, reflects a willingness to complete dissolution or self-negation, a continuum of being in a play of dissolution and reappearance free from self-grasping, attachment and aversion, for very obviously they are not clinging to the ego, or to name and form and personal history, but rather they are cleaving to the inmost parts of their soul, and to the Messiah and El Elyon; hence, they are indentified not with the flesh, but with bornless being in the Spirit of God, divine or enlightened being.

This, of course, corresponds to the play of spiritual self-worth as we take up prayer weapons in prayer, meditation or ceremony with theurgic intention, for as we know when we do so we envision ourselves in a body of light appearing as one or another of the partzufim, whether a tzaddik or maggid, “saint or angel,” and we take up the labor of prayer, meditation or ceremony as the holy partzuf. Thus, as we take up a theurgic action we let go of our self-identification with name and form, and personal history, and our limited, finite intelligence, and instead we generate a self-identity with fully evolved and enlightened being, divine and supernal. In effect, as we pray in this way, we are willing to disappear as who and what we are in ourselves to reappear as what and what we are in God; we are willing to lose ourselves in order to gain our True Self, the Christ Self. In so doing a greater movement of Divine Grace becomes possible; hence, a greater Divine Action, or greater play of wonderworking.

In this way we transform the ego and ego-grasping into a vehicle of the Divine Presence and Power, and Light Transmission; the poison is turned into its antidote!

We may also say that in this way, through Divine Grace, a Thunderbolt Illumination becomes possible as we pray and meditate!

Although we have spoken of spiritual works in the Realm of the Sacred Tau, or Supernal Realization, in the Risen Messiah and Holy Spirit we are also called to take up these spiritual works, even though, as yet, we may not have experienced the full dawn of Supernal or Messianic Consciousness; we abide in a Sanctuary of Grace, and all of these spiritual works are accomplished by Divine Grace, and as such, if we abide in the Holy Sanctuary with full faith and love, and we take up these spiritual works, Divine Grace, the Spirit of the Messiah, can and will move with, in and through us to accomplish them, all as El Elyon ordains.

If we have faith, and if we have love, we will cleave to the Risen Messiah and the Shekinah of the Messiah, and we will cleave to the Holy Apostle and the spiritual Community of Israel, and in so doing we will be joined to the Threefold Body of the Risen Messiah, and the Light-presence (Messiah) and Light-power (Ruach Ha-Kodesh) will take up our prayers and meditations.

In closing it must be said that we cannot be too linear, or rigid, concerning the various correspondences with the prayer weapons, for their attributes and powers shift according to our conscious intentions and the spiritual work that needs to be accomplished. Likewise, we must understand that the various correspondences are a way of gazing into deep esoteric mysteries on an experiential level through prayer, meditation and ceremony; great mysteries are being spoken as we give teachings on their various correspondences, and receiving the teachings and taking prayer weapons up with these correspondences in mind we may experience deep insights into the mysteries, as well as engage in powerful spiritual works.

Prayer and wonderworking truly is an “art,” and as such it is a creative vision and play in consciousness!

This seems enough for the moment.

O Adonai, may all be gathered into You (Atoh). Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Elder Gideon
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Prayer Weapons and Partzufim

#13 Postby Elder Gideon » Tue Dec 18, 2012 6:20 pm

Greetings!

I continually find nuances in this discussion for which I'm very grateful.

It occurs that the Partzufim are certainly implied by prayer weapons:

Abba-Wand
Imma-Cup
Zer Anpin/Ben-Dagger
Nukva/Kallah-Pentacle

How may we contemplate the Partzuf corresponding with the sphere? Likewise, 'who' is personified in the staff?

Gratefully,

Elder Gideon+

Tau Malachi
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Partzufim & Prayer Weapons

#14 Postby Tau Malachi » Thu Dec 20, 2012 1:28 pm

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

The correspondences of the prayer weapons to the Holy Partzufim is just as you have said, and as for the crystal sphere, it corresponds with Keter, and with Arik Anpin and Atik Yomin, and with Adam Kadmon. In that Keter and Da’at are intimately interconnected, so also there is a correspondence with Ben. Insight into the correspondence of these lofty Partzufim with the crystal sphere comes through the contemplation of the “fifth element,” which is space, and through the pointing out instructions and energetic transmission with the crystal sphere in the empowerments associated with the Melchizedek teachings of our Christian Kabbalah.

As we know, the holy staff holds the spiritual power of all of the prayer weapons, and it is, in effect, the unification of all the prayer weapons, so that praying with the holy staff and mantle (prayer shawl) alone all theurgic movements can be accomplished. As such, so the holy staff represents the fullness of the Holy Shekinah, and corresponds with the unification of all the Holy Partzufim, from the inmost Partzuf, Adam Kadmon, to the outermost Partzuf, Nukva.

If we are aware of the correspondences of the prayer weapons with the Holy Partzufim, then we will understand that we may take up various prayer weapons in prayers and spiritual works for the tikkune and unification of the corresponding Partzufim. As an example, elsewhere, discussing a certain way for the tikkune of Zer Anpin that appears in the Book of Numbers, I’ve shared how a tzaddik will take up the holy staff in assembly and speak revelations, and so bring about tikkunim of Zer Anpin. There is a similar, though different, gesture with the staff in prayer for tikkunim of Nukva, remembering the power of the uplifted staff of Moses in the Book of Exodus, and then likewise, the power of the holy staff cast down upon the earth by Aaron. In similar ways, so various gestures with prayer weapons can bring about tikkunim (rectifications) and yichudim (unifications) of Partzufim, as well as being talismans of influxes of the spiritual powers of the Partzufim.

Understanding this may give us deeper insights into what we may witness with a tzaddik and the manifestation of the Living Presence with them in sacred ceremonies of the inner continuum, and the more radical movements of spiritual forces and wonders that occur as they engage the Light Continuum. Quite literally, the Living Presence may shape-shift, and assume the appearance of various personifications of the Divine, including what appear to be Great Partzufim, or constellations of Divine Attributes – we directly get the sense of a reaching into Partzufim and a “channeling,” or embodying, of their power in This World.

The spiritual work and movement of spiritual forces with prayer weapons, though, does change depending upon the conscious intention in the prayer or ceremony, and therefore can range from the moment of simple elemental forces, to celestial and primordial elemental forces, and to greater Divine Powers of Sefirot, Olamot and the Partzufim; hence, any and all powers in the Blessed Name of Yeshua, and Yahweh Elohim, Shaddai.

Soon, I believe, you will be consecrating a very special crystal sphere brother, and so as you tend a continuum of contemplation and prayer to create the ceremony of consecration you may wish to consider the Melchizedek teachings, as well as recent teachings on Adam Kadmon, Atik Yomin and Arik Anpin, and mysteries concerning the Messiah corresponding with them. Through God’s grace, let us pray for a great influx of Supernal Light for the community, and for people and land, as you perform this sacred ceremony of consecration. Amen.

God bless you, and God bless all the peoples!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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