Maggidim & Ruach Ha-Kodesh in Prophecy & Meditation

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Maggidim & Ruach Ha-Kodesh in Prophecy & Meditation

#1 Postby Tau Malachi » Fri Sep 01, 2017 11:29 am

Maggidim & Ruach Ha-Kodesh in Prophecy & Revelation

There are, in truth, many different manifestations of the spirit of prophecy, and as we know there are sixty grades of prophecy and revelation corresponding with the hazy and clear mirror of prophecy; hence, impure and pure, through the experience of nearness and through the experience of oneness. The highest, inmost grades of prophecy and revelation are reached by relatively few initiates, but there are grades of prophecy and revelation that are more accessible and that many initiates may reach and experience through the mercy and grace of God, joined with their own labor in their spiritual life and practice. Here we can speak about a few of the lower, outer grades of prophecy and revelation that are more common among initiates in the way of prophecy and Kabbalah, or among the sons and daughters of the prophets.

The first of these grades corresponds with the ‘Maggid’ or ‘Maggidim.’ In teachings of the way of the prophets, or the Holy Kabbalah, most often this term is used to indicate the presence of angels that come to teach initiates secret mysteries of the Torah and Gospel , or mysteries of the Works of Creation and Works of the Chariot - Kabbalah; these angels, however, are different, generally speaking, from the angels of heaven that appear as messengers and guides in higher gradations of prophecy and revelation, such as with the great prophets, for these are angels created through the spiritual labors of the initiate her or himself, through their spiritual life and practice - they are spiritual beings-forces corresponding with ‘merit’ generated.

You may recall that the Zohar teaches us that when new teachings and revelations of the Torah and Gospel are spoken new heavens and new angels are created, or that heavens are ‘expanded’ and angels are ‘strengthened,’ and this is true. This teaching of the Zohar also alludes to the generation, creation, of Maggidim, these angelic teachers that may reveal secret mysteries, as well as reveal future events or knowledge of hidden matters. Understand that when a faithful person is righteous and devout, studying the Holy Torah and Gospel, contemplating and praying with kavvanah (concentration) and devekut (cleaving), and engaging in good works, acts of loving-kindness, this naturally must produce something ‘substantial,’ having a positive effect. Just as there is a generation of light power, and the body of light, through such actions, so there is the generation, creation, of Maggidim, so that literally a faithful initiate may generate an entire host of angels and righteous spirits.

It must be understood, though, that good and evil angels, or angels and demons, are created from a person’s thought, speech and and action - especially through their speech, depending on their words and their intention. If and when a faithful and spiritual person, for example, studies and contemplates the Torah and Gospel for its own sake, delighting in it, free from ulterior motives, having only the desire for wisdom and the love of God, then an angel that is good and true and pure is created, one that’s very holy and elevated. The same is true in actions of prayer, meditation and worship, and in good works, the greater the faith and love, the more the angel that is created through it is good and true, the more holy and elevated the angel will be. Whatever may be lacking or flawed in any such spiritual action, however, will be manifest in the angel that is created, and therefore “angels” may be created that are an admixture of good and evil, light and darkness, truth and falsehood; hence, impure, admixed angels and spirits. In the case of extremely impure or ungodly intentions, or intentional evil-doing, a completely evil spirit, a demon, may be created, heaven forbid!

There are, of course, ways of contemplation of the Torah and Gospel, or the Living Word and Wisdom, that can generate, create, angels as holy and lofty as the angelic messengers of heaven, and through certain forms of mystical prayer and meditation that accomplish great tikkunim, mendings, of the Holy Sefirot and The Name, such as through special Yichudim of exalted and holy Names of God, angels can be created that are like unto supernal angels. Thus, there are various levels, grades, of divine actions, spiritual works, and so various levels, grades, of Maggidim created, and as you might imagine there are prophets and apostles - tzaddikim that can create very great Maggidim, very holy and powerful spiritual beings-forces.

As you might intuit, there are Maggidim that are created that are of the level of Asiyah, righteous spirits. These are created through faithful prayer and worship, and through good deeds, that are done with a good heart but without kavvanah and devekut. There are others that are created that are of the level of Yetzirah. They are created through prayer and the study and contemplation of the Torah and Gospel, as well as through various spiritual works, with kavvanah and devekut. Then there are those that are created that are of the level of Beriyah. These are created through conscious intentions in deep contemplation (hitbonenut) and meditation (hitbodedut). There are also angels that are created that are of the level of Atzilut, these corresponding with certain divine actions of Tzaddikim - ‘secret spiritual interventions,’ but of these it is not given for us to speak here. There are many different details concerning the generation, creation, of Maggidim at these various levels, but for our purpose here it is not the place or time to go into them.

Much of the time these Maggidim do not reveal themselves to the individual during their lifetime, but sometimes they do, and may appear in a dream or vision, or a very distinct ‘visitation.’ This depends upon the nature of the individual and their spiritual realization, and their works and mission in this life. Needless to say, the more immersed an individual is in their spirituality, in the spiritual life and practice, the greater their faith and love, the more likely it is that a Maggid may reveal itself to them and engage in direct ministry, teaching them and revealing various matters to them.

In this, perhaps, you will understand that there are Maggidim that are completely good and true - or godly, heavenly, who have great knowledge and power, and always speak the truth, and there are also Maggidim that are impure, admixed, that at times speak falsehood, mixing truth and falsehood, and there are also those that may seek to deceive, or lead souls astray. Thus, as with any contact and communion with angels and spirits there is a need for spiritual discernment, and an initiate is wise to seek communion with proper Maggidim, those that are good and true. Know and understand that a true Maggid - a godly angel, will always speak the truth, all their teachings and revelations will accord with the Tradition as taught by the sages and prophets - Tzaddikim, and they will not make an error in any prediction or revelation of a hidden matter, and they will encourage good works and righteousness, the cultivation of qualities of God, and right thought, right speech and right action. Quite naturally, from their words, from the teachings, inspirations and revelations of a Maggid, an initiate can recognize its level - it becomes very obvious.

Understand that the impure, admixed angels, and evil spirits, demons, that are created, these correspond with false prophecy, and with strange and false teachings, such as is witnessed throughout much of occultism and the “new age movement.” They are, in effect, klippot - husks, and ought to be cut off, or be shattered and the holy spark bound up in them liberated and uplifted, returned to the Holy One, the Endless Light (Ain Sof Or). Seeking knowledge of God and wisdom, or enlightenment, and true prophecy and revelation, initiates will only entertain knowledge and conversation with Maggidim that are good and true, only attaching themselves to those that are righteous, godly.

In this regard you may understand further why purification and sanctification of yourself is essential in the way of prophecy and revelation, and likewise a strong continuum of prayer and worship, contemplation and meditation, joined with good works - active kindness, compassion, love. It is in this that luminous godly Maggidim are created and the revelation of a Maggid to you becomes possible, and if it is God will the experience of some illumination or prophecy through knowledge and conversation with a Maggid becomes possible.

Along with this knowledge of the Maggidim and their creation I also wish to share knowledge of two levels of Ruach Ha-Kodesh that are of a similar grade and often interconnected with the experience of the revelation of Maggidim, but for the moment what has been shared seems to be enough. Therefore I’ll venture into the discussion of Ruach Ha-Kodesh in a following post, if indeed it is God’s will.

I pray that you abide in the good company of the Holy Shekinah this day - the company of the angels of Heaven! Amen.

Shalom Aleichem!
Tau Malachi
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Re: Maggidim & Ruach Ha-Kodesh in Prophecy & Meditation

#2 Postby Tau Malachi » Sat Sep 02, 2017 10:16 am

Two Grades of Ruach Ha-Kodesh in Revelation

It is well known that Ruach Ha-Kodesh has many different manifestations and meanings in the Kabbalah, including being one of the terms indicating enlightenment. When understood as the Holy Spirit as in the Gospel all forms of spiritual knowledge and power - all spiritual gifts, are associated with it. There are, however, specific uses of Ruach Ha-Kodesh in relationship to prophecy and revelation, and among them is one indicating a distinct mystical experience of prophecy or illumination, one that can transpire on two different levels, and one that is often interconnected with the experience of the ‘Maggid.’

In this experience Ruach Ha-Kodesh manifests as a heavenly voice, but in it’s conception it is completely spiritual and transcendent of any mental comprehension. Thus, such a manifestation of the Spirit of God - a heavenly voice, cannot be heard by the mind or the ear until it takes up a physical voice and and speaks in this way. When this transpires according to the will of the Holy One the physical voice it takes up as a vehicle is the voice of the prophet or godly soul involved in deep contemplation or meditation, or passionate charismatic worship. In effect Ruach Ha-Kodesh manifests as the heavenly voice taking up the voice, the mouth and tongue of the prophet or godly soul, and speaking, so as the words are spoken they are heard by the ear of that faithful or spiritual person, and anyone else that may be present. Thus, Ruach Ha-Kodesh speaks through, and as, that person in the power of the moment, all as the Holy One wills.

In this experience of Ruach Ha-Kodesh, first there is a very lofty experience at the level of the spiritual or supernal, one that cannot be easily translated into mental and vital consciousness. In effect this creates an ‘angel’ or ‘spirit of righteousness,’ and this becomes the ‘voice of prophecy or revelation.’ This voice takes up the voice of the prophet or godly soul - their actual physical voice, though there may be some alteration of voice, more or less, in this movement. This ‘voice’ must be expressed in the very moment that the individual is experiencing the movement of prophecy or revelation, lest it pass by unheard, unnoticed, never touching down, never being received and integrated.

There is also another way this can occur, though at a lower grade, more restricted and concealed. The supernal or spiritual voice can take up the voice of a Holy Tzaddik of the past, no longer in this world, clothing itself, as it were, in that voice; then the two voices come together to speak to the individual, and in this way the initiate may hear the prophecy or revelation, and in turn speak it.

Typically for this to occur the individual must share a soul root with that Tzaddik, or have a very strong soul connection; either that, or they must have enacted some good work with which that Tzaddik is especially associated - otherwise this cannot happen, for the spiritual conditions necessary are not present.

Understand, the voice taking up the faithful and spiritual person’s own voice is far superior to the need to rely upon the intercession of the spirit of a tzaddik; certainly so, for needing the intercession of a Tzaddik indicates that, apart from a Holy Tzaddik uplifting their soul to another grade through joining with them, the individual would not be able to receive prophecy or revelation.

In speaking of this mystery of Ruach Ha-Kodesh it must also be said that something deceptively similar can occur through the spirit of the Other Side, generating false prophecy, and strange and false teachings. Therefore, as in experiences with Maggidim, there is a need for spiritual discernment to recognize whether such a ‘voice’ is from the Spirit of God and heaven, or from the Other Side, the influences of the klippot, unclean or evil spirits.

Having considered these mystical experiences with Maggidim and Ruach Ha-Kodesh as a ‘voice’ in the way we have explained understand that there are also experiences of visitations in dream and vision, as well as direct emanation and appearance in the world, of angels of heaven that may teach and reveal secret mysteries, bring the word of the Lord, or prophecy and revelation, and these visitations are of a far superior grade to those of the Maggidim we have spoken about. Likewise, there is also the visitation of the souls of great and holy Tzaddikim of the past who may teach and guide initiates, and also bring prophecy and revelation, and this is of a superior grade to that of Ruach Ha-Kodesh as a voice taking up the voice of a Tzaddik to speak to an individual in the way we have described. As you might imagine these experiences of higher, inner grades of communion with tzaddikim and angels, or “saints and angels,” requires a greater kavvanah and devekut, and greater purity and sanctification; hence, a greater immersion in the continuum of prayer, contemplation and meditation - devotion, and the greater spiritual realization that comes through it.

Concerning Ruach Ha-Kodesh manifest as a ‘heavenly voice’ clothing itself in the voice of a prophet or godly person we can also say this. If one encounters a Holy Tzaddik in this world who has reached a lofty grade of spiritual realization one may experience the play of many voices in their voice as they discourse and as they pray, and one may find that as the give teachings and pray their voice changes, as though energetically speaking in different voices as they reveal various secret mysteries, and as they invoke and bless. This is similar to what we have shared concerning Ruach Ha-Kodesh manifest as the ‘heavenly voice’ but this also reaches well beyond it, for in their experience of oneness, conscious union, their soul is naturally unified with the souls of angels and Holy Tzaddikim (Heaven), and it may be that at times their speaking flows directly from the Holy One and Shekinah, or Messiah and Holy Spirit, or the Divine I Am - the realization of Eheieh. Thus, though on the surface it might appear similar to the ‘heavenly voice’ we have spoken of, in truth it is something more than that manifestation of the ‘heavenly voice’; such a Holy Tzaddik’s voice does, however, become a ‘voice of the kingdom of heaven,’ the Anointing and Holy Spirit - Messiah and Holy Spirit, and at times we may say that ‘God is with us,’ God is speaking to us. Praise God whose grace and mercy abounds!

In closing we can cite a general distinction between prophecy and ruach ha-kodesh. Prophecy corresponds with the Male, Zer Anpin (the Six), and ruach ha-kodesh corresponds with the Female, Nukva (Malkut). In this you may understand that prophecy is associated with Yahweh and ruach ha-kodesh, as we have been discussing it, corresponds with Adonai.

Here it is given that I pause and wait upon the Holy Spirit.

May many be blessed to hear a heavenly voice and be gathered into greater nearness to the Most High! Amen.

Shalom Aleichem!
Tau Malachi

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Prophet Tzaddikim

#3 Postby Elder Gideon » Sat Sep 09, 2017 9:22 am

Shalom Tau Malachi:

It must be understood, though, that good and evil angels, or angels and demons, are created from a person’s thought, speech and and action - especially through their speech, depending on their words and their intention...The same is true in actions of prayer, meditation and worship, and in good works, the greater the faith and love, the more the angel that is created through it is good and true, the more holy and elevated the angel will be.

I'm exhilarated to hear how angels of The One, archons, or demons, are both a speaking resonance with and personification of one's karmic continuum: if in righteousness, voices are angels; if in admixture, they are archons; if in wickedness, inspirations from demons. It's too simple to say such beings-forces come from outside of oneself, just as it's too simple to say they only come from within oneself. The truth is in between, which is where I'm hearing this beautiful teaching with new ears.

I must always watch the discernment of voices within me. Apart from your help all of these years and the Grace of the One, I wouldn't ever discern the energies manifest as the voices I hear. This vigilance becomes even more critical when the claims are spiritually orienting. Multiply one's own voices times every living being and suddenly one finds oneself in oceans of voices. This problematic field of voices pervades the Apocalypse of St. John, where souls are either integrating or disintegrating according to the voices they're following. It is the same St. John epistles that taught Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world (1 John 4:1).

Easy, right? Against a backdrop of orthodoxy, this appears straightforward: Anything one hears that contradicts orthodox beliefs is from the Adversary. But more subtle, harder to hear, is how often orthodox beliefs are from the Other Side! Everything Yeshua and Yohanan were reviving orthodoxy called of the devil: Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! (Matthew 23:37). The problem persists. How a truth in one time drifts off its course to later oppose the truth is the discernment of prophecy. If prophecy and the role of prophets were essentially revivers, restorers, and rebuilders of true vessels, there will always be need of prophets in every age.

Apart from Tzaddikim, I don't know how this degree of discernment is possible. Implicit in the very meaning of Tzaddikim—Righteous Ones, Enlightened Ones—is a prophet. The more realized that Tzaddik, the clearer their prophecy. To ever encounter a Tzaddik is itself a prophecy: That aspirant has the opportunity, if they choose, to embody something of the Divine far beyond orthodoxy. The dance I've watched in my journey with you is a greater, spiraling discernment of energy, of voices, prophesying in ceremony or after a meal. Ruach ha Kodesh moves when She moves.

If I haven't distracted the subject, when initiates remember that Tzaddikim are prophets, then all of the tense in episodes between Moses and the children of Israel or Yeshua and the Pharisees, comes home inside themselves. Some voices an initiate clings to as revealed by God the Tzaddik will expose. If initiates will shed voices that are unreal and false, a greater truth will come through. This symbiosis between prophet and people, restorer and restored, fascinates me in how you closed the second writing, attributing prophecy with the male and Ruach ha-Kodesh with the Female: Zer Anpin and Nukva. I'm hearing a relationship between Tzaddik and community. What more may be said of Tzaddikim as Prophets and their embodiment with and as their retinue?

Gratefully,

Elder Gideon

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Re: Maggidim & Ruach Ha-Kodesh in Prophecy & Meditation

#4 Postby Tau Malachi » Mon Sep 11, 2017 9:49 am

Grace and peace to you in the Holy Light of the Messiah, light of all prophets and apostles!

First I must share that I do not know that meeting a living tzaddik is itself prophecy, nor a matter of Ruach Ha-Kodesh. It depends upon upon what transpires in the meeting of a tzaddik and how the Divine Presence manifests in the exchange and whether or not the Holy Spirit moves in that way between us. It will depend upon our faith and our ability to recognize and receive the tzaddik as tzaddik, and it will depend upon the spiritual connection we have with the tzaddik in our heart and soul. Yet more, it will depend upon our relationship with heaven and the Holy One, the development of our interior life and spirituality, and the grade of our soul, the evolution of the soul, and how we are given to the tzaddik and how the tzaddik is given to us by the Holy Spirit. Such a moment may, indeed, bring a manifestation of Ruach Ha-Kodesh or prophecy, or even a movement of Light Transmission from the very outset, or other movements of the Divine Presence, the Holy Spirit, blessing, empowering; but it may also be that the Holy Spirit labors in secret at the outset and the Divine Presence with the tzaddik remains largely concealed, hidden from us. Understand, very often, at the outset, the Holy Spirit will work in secret, the Divine Presence with a tzaddik will be more or less concealed, and only as we bond in faith and love over time, and labor to develop our interior life, will there be greater revelations of the Divine Presence within and surrounding a tzaddik, and greater movements of the Holy Spirit between us. If we are ever blessed to meet and recognize a living tzaddik, though, anything is possible with the Spirit of God, and if we receive them as a tzaddik and are received as a companion it is a great blessing, and actually an initiation itself. Thus what we may say is that meeting a tzaddikim and being received is an initiation.

We can say this however. If we encounter a living tzaddik in this life and are able to recognize and receive them as a holy tzaddik - a holy woman or man, and we become a follower, or yet more a disciple, this event in our life was predestined from our birth, it was ordained in the Supernal One (Eheieh, El Elyon) before we were born; hence, truly, to become a follower or to become a disciple is given to us by the Holy Spirit. This is not necessarily true of passing students, though, who may receive some teachings but not true initiation, and for whom the tzaddik does not actually serve as their spiritual guide. Remember, in the assembly of a tzaddik there are students, followers and disciples, and these three terms corresponding with different spiritual relationships from distant and casual to very close, or most beloved.

When speaking of tzaddik as a spiritual master are tzaddikim prophets or apostles of God? Yes, indeed, they are a prophet or apostle, and they bear the spiritual gifts, the spiritual realization, the knowledge and power of a prophet or apostle - they bear a special anointing of the Holy Light and Spirit. Understand, prophecy and revelation, and all the various manifestations of the power of the Spirit of God, have never ended; our God is a Living God (El Hai, Elohim Hayyim), and those who propose that prophecy and revelation, or great manifestation of the power of the Holy Spirit, have ended are lacking in faith, and I’d dare say they worship a “dead” god - such a belief is complete ignorance. God forbid that it be so! Thus, in our experience, all gifts, powers, of the Holy Spirit are present, very much alive and real! Praise God!

What is the distinction between a prophet and apostle? In the case of great prophets there is little difference, it is most subtle and sublime, and save among the tzaddikim themselves it would not be recognized and known. In general, though, remember that there are lesser and greater tzaddikim, imperfect and perfect tzaddikim, and there are those of a spiritual realization and those of a supernal realization; hence, many grades of holy tzaddikim. In general the distinction between a prophet and apostle is nearness versus oneness - conscious union; even with great prophets there is a subtle dualism or separation between the prophet and the Eternal One, so an experience of intimate ‘nearness,’ but with an apostle there is an experience of oneness, conscious union, more or less, and in the experience of oneness at times there is something more than prophecy that may occur, a reaching into Divine Utterance corresponding with Eheieh - “I Am,” “I Shall Be.”

True tzaddikim are, indeed, prophets or apostles, for in order to be a spiritual teacher and guide in the path of the knowers of God - the Straight Path, and to engage in the imparting of teachings and initiation, and the imparting of actual spiritual blessings and empowerments, there must be Ruach Ha-Kodesh and prophecy; it is this that gives them insight into the karmic continuum of souls, and the tikkunim of souls, and the will of the Supreme for souls, so as to truly guide them in the Way and uplift them in return to God through skillful means. The knowledge of prophecy and revelation is completely integral to true spiritual mentoring, true spiritual teaching and initiation, certainly so.

The very play of sharing teachings - sacred discourse, and giving instruction, guidance, has within it something of Ruach Ha-Kodesh and prophecy, and this is even more so true of the imparting of various grades of Light Transmission and the various spiritual works and interventions that tzaddikim take up on our behalf - they are directed through the Holy Spirit, and through prophecy and revelation, to take up their various divine actions, actions that are ‘divine’ because the knowledge and power is given for them by the Divine, and ultimately it is the Divine that accomplished them, heaven and the Holy One.

If we were to ever know a tzaddik and draw close to them we would find that very often, even in what seems like mundane conversation, there is often a foretelling of things to come, there is subtle, covert, prophecy and revelation as the Holy Spirit moves with, in and through them. In fact most of their prophecy will likely be covert, veiled, concealed, though at times it it may be overt, unveiled, revealed. Thus, typically, it is those who draw close to a tzaddik and who sojourn with them for a time who will be able to recognize the extend of prophecy and revelation that transpires with them.

In this regard we may also consider the teachings of a tzaddik. These will directly express and reveal something of their realization, and if they venture into the depths of secret mysteries, it is through prophecy and revelation that they hold such knowledge and understanding - knowledge, understanding and wisdom that only comes from nearness, oneness, with the Holy Spirit, or heaven and the Holy One.

These are a few thoughts I can share with you on this matter.

May those who seek find, and finding may they be well received and gathered in! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Maggidim & Ruach Ha-Kodesh in Prophecy & Meditation

#5 Postby wizardofoz » Tue Sep 12, 2017 12:25 am

Tau Malachi wrote:[color=#800000]
If we encounter a living tzaddik in this life and are able to recognize and receive them as a holy tzaddik - a holy woman or man, and we become a follower, or yet more a disciple, this event in our life was predestined from our birth, it was ordained in the Supernal One (Eheieh, El Elyon) before we were born; hence, truly, to become a follower or to become a disciple is given to us by the Holy Spirit.
...
it is this that gives them insight into the karmic continuum of souls, and the tikkunim of souls, and the will of the Supreme for souls, so as to truly guide them in the Way and uplift them in return to God through skillful means.


There's a mystery here I'd love to hear you expound upon a little more - namely this interplay between predestination, prophecy & the willing choice that must be made to return to God (or even to follow a given teacher - really free will in general.) I'd imagine this is a matter of the Yechidah being (at it's level) united in it's purpose at all times with the purpose of El Elyon - so saying "God Predestined" or "I chose" are equivalent statements at that level. But how, exactly, that plays out as the impulse to partake in our tikkun is dependent on how the Neshemah has received that intention, or whether the Ruach been "uplifted" sufficiently to be able to respond....but of course those factors are ALSO at some level a matter of predestination.

In another words, it seems to me there's a bit of a "Time Paradox" in this matter of prophecies and destinies! My interpretation of this: our paths are predestined - but they still must willingly chosen & walked, which ITSELF is part of what "causes" our predestined path to be generated in the first place (ie a "grandfather paradox" as it's called in science)! Would that be in the right ballpark of understanding?

Shalom!

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Re: Maggidim & Ruach Ha-Kodesh in Prophecy & Meditation

#6 Postby Tau Malachi » Sat Sep 16, 2017 12:55 pm

Blessings to you in the Holy Light of the Messiah, the light of all prophets and apostles!

Yes, indeed, this is a great mystery and to our ordinary mental consciousness, or to the finite intellect, it is paradoxical and may very well leave us deeply perplexed, or alternatively, perhaps bring awe and wonder. I do not know that this secret mystery can be explained or expounded upon adequately in terms of our ordinary mental consciousness, or the surface consciousness. Whatever mental conceptions we may form at best will be partial truth, and so partial falsehood. There are those secret mysteries that can only be known and understood through direct spiritual and mystical experience, in experiences of higher grades of the soul, higher, more expanded states of consciousness, and the revelations, illuminations, of heaven and God that happen in them; hence, the knowledge and understanding of such deep mysteries is only revealed to us by the Holy One.

There is something we can share, though, for the sake of prayer and contemplation seeking insight, something we can take into meditation seeking a revelation from the Holy Spirit. In the chapter on Da’at in “Gnosis of the Cosmic Christ” I wrote of the play of certainty and uncertainty in the matrix of creation, and of the constant shifting of the interactions of the Infinite and Eternal One with the world based upon the manifestation of free will and the choices of human beings, humankind. Understand, reality, creation, on all levels is a radiant display of the presence and power of the Infinite and Eternal, and all spirits, all souls, and all spiritual beings-forces, are emanations of the Supernal One, and all is contained in the Holy One, the Holy On is within all things, surrounds all things, and at the same time is beyond all things - transcendent of creation. As souls draw near to the Holy One, the Infinite and Eternal, and as they experience oneness, conscious union, with the Supernal One, they are aware of everything being included in oneness, in the Holy One of Being.

There is the principle of certainty in the Holy One, but also uncertainty; there is, indeed, Divine Providence, but also the play of karma, or fate and fortune, and randomness - all of this in the Holy One, the Infinite and Eternal.

We must consider this from the perspective on oneness, not twoness, to understand. There is the Holy One, the Creator, the source and foundation of all, but the spiritual essence of all things is the Holy One, and as such all spirits and souls, all sentient beings, are co-creators with the Holy One - God is creating, and so also we are creating. In effect it is given to us to complete and perfect creation in a co-labor with the the Holy One.

There is an common analogy we may use to consider the principle of certainty and uncertainty in the matrix of creation. Consider a chess master playing a moderate to average chess player. From the outset it is a given, it is certain, that the chess master will win the game, but exactly how they will win, through what strategy, through what moves, and how swiftly, depends upon the moves, the choices of their opponent. As their opponent makes their moves the chess master will respond, shifting their moves until their intention is fulfilled and they win the game. Something similar transpires between heaven and God, and souls in creation; the interactions of heaven and God with creation, the world, are continually shifting based upon the actions of sentient beings - especially human beings, our thoughts, words and deeds.

If we look into the play of Ruach Ha-Kodesh and prophecy we do, in fact, find a play of certainty and uncertainty. The very purpose of prophecy is to provoke a change, to give an opportunity for an alignment and harmonization with the will of the Most High (Ratzon Elyon); in this there is the possibility to change what transpires, more or less, or to shift the balance of of the matrix of spiritual forces, or ‘Mercy’ and ‘Judgment.’

In the experience of Ruach Ha-Kodesh and prophecy, though, there are things revealed that are certain, that will transpire just as they are seen, heard, felt and known, and there are things that are uncertain, that may be changed, that may or may not come to pass, depending upon choices that are made, actions that are taken. In the case of prophecy concerning things that are certain, that cannot be changed, the prophecy or revelation gives souls the opportunity to potentially relate with what will happen in a different way, and from that to potentially bring about a change in what transpires following those events - so even where there is certainty there is possibility of change moving into the future.

These are a few thoughts I can share.

May God bless you and keep you! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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