The Power of Ha-Shem (The Name)

Tau Malachi
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The Power of Ha-Shem (The Name)

#1 Postby Tau Malachi » Wed Sep 12, 2007 1:54 pm

The Power of Ha-Shem (The Name)
(Teaching of Simple Unification)

“And you, who are attached to Yahweh your God, you are alive today” (Deuteronomy 4:4).

“You shall fear Yahweh your God, Him shall you serve, and to Him shall you attach yourself” (Deuteronomy 10:20).

The Teaching of the Maggid on Unification

When the Maggid spoke with the holy apostle he declared: Abide always in beauty and holiness, and when your heart runs, return it to the Place; always when you are in a holy place, remember the Soul of Light that is in you and the Messiah indwelling you, so that you might draw forth the Divine Light and go out as a holy merkavah of Ruach Ha-Messiah, the Spirit of Messiah, running and returning.

Indeed, let your heart contemplate the Holy Torah and Gospel, and let your mind meditate upon it, seeking to penetrate the deep mysteries through the grace of Elohim; knowing the Way, sojourn it, living according to the Truth and Light revealed to you, and as you cleave with heart and mind, so cleave with your body, unifying all your limbs in union with the Messiah in El Elyon – for then shall the Spirit of Yahweh come upon you, showing what no mortal eye has seen and speaking what no mortal ear has heard, so that you might know and see Yahweh as we, the holy angels see and know.

Do not turn away from the Torah and Gospel even for an instant, nor cease from the fear of Yahweh or love of Yahweh, not even when you eat or speak, or lay yourself down to sleep; with every moment of your life serve Yahweh and attach yourself to Yahweh.

If a human being wishes to be as we, the angels of heaven, this is what he or she must do: They must integrate all of their thoughts with the fear of Yahweh Elohim and the worship of Yahweh Elohim, and with their heart and soul they must love Yahweh Elohim and cleave to Yahweh Elohim; then, even their body will be taken up in divine rapture, as with Adonai Messiah, and not only will they resemble us, the holy angels of Yahweh Elohim, but they will go into that inmost Holy Place we cannot go, Eheieh, and as Melekh Messiah they will proclaim, “I Am” (Eheieh).

This is the Way of the Bridal Chamber given to me that I might speak it to you, so that receiving the word of Yahweh you might give the word received to those who seek to know and understand the Way – but all who seek to sojourn in the Way must pray without ceasing and pass into the deep, which is the height, in holy meditation, and they must turn away from the evil inclination, as well as all of the forces of Samael and Satan, abiding in the Great Natural Perfection of the Messiah of El Elyon, the grace of the Risen Messiah.

We shall say: “Let the Serpent be crucified in you, and be washed with the Blood of the Lamb.”

The one who cleaves in this way shall be counted among the living, the immortals, for they will see, hear, smell, taste and feel in the World of Angels and World of the Holy Spirit (Supernal World), and so they will be a true knower of Elyon (the Most High), a holy tzaddik.

Until a soul can walk among us in this way and can walk with Ha-Shem as the holy ones have walked with Ha-Shem, as yet they are among the dead, not having been raised up to eternal life, for as yet they are blind, deaf and dumb as though a corpse, not having been reborn of the Holy Spirit.

It has been said, “Fear of Yahweh is the beginning of wisdom,” and so the love of Yahweh, and union through love, is the culmination of wisdom; likewise, faith is the beginning of salvation, and so gnosis is the fruition of salvation – those who love Yahweh shall know Yahweh, and to them is given the power of Eheieh (the Supernal Chrism).

Hallelu Yah! Amen.

*This is the teaching given by the Holy Maggid when the apostle inquired of the Way of the Navi in the Gospel of Truth (Amet) through a question based upon the verses of the Holy Torah quoted above; according to the apostle, this is a teaching on cleaving to Adonai (Malkut).

Unification with Adonai – The Gate of Malkut

Adonai is accessible to all and is the gate to all (Kol) – it is the gate of all blessings, mundane and spiritual, and it is the gate of all righteousness, the prophetic and apostolic succession; in it is the Continuum of Light Transmission made manifest, so that in unification with Adonai a soul is set upon the Path of the Great Resurrection and Ascension.

Thus, Adonai Yeshua teaches us, saying, “But strive first for the kingdom [Malkut] of God [El] and his righteousness, and all these things will be given to you as well” (Matthew 6:33). The things of which the Master is speaking are things of life in the world – mundane things, but they are also spiritual gifts and the powers of the Gates of Light, the Holy Sefirot; these are the powers of the Divine Names, archangels, orders of angels, and the celestial spheres and elemental abodes.

Of this first holy gate, which is nearest to all created things, Adonai Yeshua has said, “Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it” (Matthew 7:13-14). Thus, although nearest to all created things, and accessible to all, even among those who claim to enter into the Divine Sovereignty, the Divine Kingdom, few are they who actually enter and cleave, for it is immersion in the spiritual life and practice, and few are ready or willing to such immersion; as yet, for most, the desire for the world and things of the world occupy the mind, heart and life.

Adonai is the Holy Vessel of Yahweh and all Divine Names, so that all of the shefa and ruhaniyot of the Holy Sefirot is gathered in it; and through Adonai a soul gains access to all of the Divine Names, and to the Explicit Name, Yahweh – but in order to do so a person must cleave to Adonai, unifying their soul, their mind, heart and life, with Adonai

How does a person cleave to Adonai and unify their soul with Adonai? They are received into the Holy Place (Malkut) through the Threefold Rite, and taking up the spiritual life and practice, they study and contemplate the Holy Torah and Gospel, and they pray and meditate; but yet more, they cleave to Adonai when their mind, heart and body are illuminated by the Torah and Gospel, so that they live according to the Truth and Light revealed. Then, when they call upon the Name of Adonai, or they intone or chant it, they are filled with the Divine Power of the Name; then, there is power in the Name with them – the power of Adonai is the inner form of the Threefold Rite, as imparted by the Risen Messiah in the upper room when he spoke the mystic word, laid hands upon his disciples, and breathed the radiant holy breath upon them, saying, “Receive the Holy Spirit.”

Then they received the power of El and Elohim, Mercy-Hesed and Judgment-Gevurah, through the power of Adonai, for having breathed upon them Adonai Messiah said, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:23). This is the power of El and Elohim, respectively; the power to liberate and bind spirits.

Now, when the mind, heart and body (life) are in submission to the Supreme (El Elyon) and the Shekinah of the Supreme, conforming to the essence of the Holy Torah, the Gospel, there is a mastery of thought and sublimation of desire, so that rather than outward and downward, going to the world and things of the world, a person’s desire is turned inward and upward – their desire is for knowledge of God and union with God, the enlightenment and liberation of the soul. Thus, through unification with Adonai a soul comes into unification with Shaddai El Hai and gains the power of Shaddai El Hai, for their heart is circumcised, and they keep the Sign of the Covenant (Brit) pure and holy, that sign being their circumcision. As Adonai Yeshua has taught us, “No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to one and despise the other – you cannot serve God and wealth” (Matthew 6:25).

The power of El and Elohim are in Shaddai El Hai, for the power of Shaddai El Hai becomes El Shaddai or Shaddai, respectively, which is the power of Mercy and Judgment in the World of Angels; in unification with Shaddai El Hai the holy tzaddik, the prophet and apostle, has the power to call upon the angels of mercy and angels of wrath, the peaceful, blissful and wrathful emanations of the Holy Shekinah, the Divine Presence and Power.

Thus, through unification with Shaddai El Hai, a soul comes into unification with Yahweh Elohim Tzavaot, and with knowledge of the will of Ha-Shem by way of the mirror of prophecy, they can engage the perfect performance of the will of Ha-Shem as a conscious agent of the Holy Shekinah; these are the holy tzaddikim who walk among the maggidim, the angels of God, and who are vision bringers for the people and wonderworkers.

It is in this holy gate, which is composed of two gates set above two gates, that holy visitation becomes common and constant, so that the spirits of past tzaddikim and the maggidim are continually coming and going from the presence of the holy man or woman; and so, in this way, they are uplifted into unification with Yahweh and become filled with the Spirit of Yahweh, just as the Messiah, the Anointed – thus the power of the Blessed Name of Yeshua is in them, and they bear the full power of that great and holy Name. These are the true Light-bearers, true Apostles of Light (gnostic apostles), bearing the Light-power and Light-presence of Hayyah Yeshua and Hayyah Elohim, the power of Initiation and the Great Liberation; enacting the Great Gesture, they are the perfect, and though in the world, they abide perpetually in the Pleroma of Light, being messengers and priests of the Divine Order forever.

Thus, the power of Yahweh Elohim is with them, and the power of Yah is in them, and through the Great Name of Yahweh and the Blessed Name of Yeshua they are exalted and brought into unification with Eheieh, so that with Adonai Messiah they may proclaim, “I Am.” This is the supreme unification, the supreme attainment – Divine and Supernal Being.

The Way to all of this is opened through unification with Adonai, cleaving to the Messiah and Shekinah of Messiah through the Holy Gospel, the very heart essence of the Holy Torah.

The one who resembles the Messiah in El Elyon is the one who enters and abides in union, the Bridal Chamber; theirs is the power of Messiah Melchizedek, the Great Seth (Shin-Tau, the Light of the True Cross).

If you wish to sojourn in the Way, purify yourself and take up your cross, and follow in the Way of Yeshua Messiah; and so it shall come to pass. Amen.

When a holy person can bring themselves into unification with Ha-Shem, The Name, then they may concentrate upon a Holy Name and invoke its full presence and power; likewise, then they may unify the Divine Names, whether drawing all in ascent or invoking the descent of the Supernal Influx of blessings and grace.

Simple Unification

Yahweh is like the trunk of the Tree of Life, and the Divine Names are like the branches of the Tree of Life; Eheieh is like the sap of the Holy Tree, but also it is the very essence of the fruit, as in the holy oil of chrism, anointing. The holy one who bears the capacity and power of the unification of The Name bears the power of the Supernal Chrism.

Here and there Yahweh is connected to Adonai in the Holy Scriptures. At times, Yahweh comes first, followed by Adonai. Examples of this are: “Yahweh Adonai is my strength, he makes my feet like hinds” (Habakkuk 3:19); “Elohim is to us an El of deliverance, and to Yahweh Adonai are the issues of death” (Psalm 68:21); and, “My eyes are to You, Yahweh Adonai, in You I have taken refuge” (Psalm 141:8).

When these two Names are pronounced together for the purpose of simple unification Yahweh is not pronounced as Yahweh, nor is it pronounced as Adonai, but rather it is pronounced as Elohim; for it is by way of Imma (the Holy Mother) that the image and likeness of Abba (the Heavenly Father) is revealed, and it is by way of Imma-Elohim (Mother God) that Malkut (Adonai) is brought into unification with Yahweh.

When a holy person intones Yahweh Adonai in this sequence they invoke the influx of all of the Holy Sefirot, from Keter to Malkut, until the spiritual influx reaches Adonai, Malkut; thus the Divine Kingdom is made manifest in that place and it is holy, and so is the Supernal Influx invoked this way in the rite of chrism, but only upon one who, in truth, has confessed and repented, and turned in full to El, seeking reintegration with Yahweh, the Light Continuum.

At other times, Adonai appears first in the Holy Scriptures, and is joined to Yahweh. Examples of this are: “Adonai Yahweh, what will you give me” (Genesis 15:2); “Adonai Yahweh, You have begun to show Your servant Your greatness” (Deuteronomy 3:24); and, “Adonai Yahweh, destroy not Your people” (Deuteronomy 9:26).

When The Name is intoned in this way, Adonai Yahweh (Adonai Elohim), it draws the Holy Sefirot in ascent and unifies them with one another, until the soul’s kavvanah reaches the Source of Ratzon (Eheieh), and so a special blessing is invoked this way upon an aspirant in the rite of baptism when they have made a full confession, repented and turned completely to Ha-Shem. Of this unification it is said that following it, whatsoever a holy man or woman speaks will come to pass as they speak it, for making their will God’s will, God’s will has become their own.

Now, on account of the Divine Grace flowing forth from the Risen Messiah, and the power of the Blessed Name when it is put on, we are empowered to pronounce the Great Name of Yahweh – when Yahweh Adonai is intoned, the rite of ransom is accomplished, and when Adonai Yahweh is intoned, the image of the Great Seth shines in the Bridal Chamber.

Adonai Yeshua Messiah is the power of the Holy Wedding Feast – when this unification in known there is Light in the bread and Holy Fire in the wine; they are the Light and Fire of the Mystical Body of the Risen Savior. Thus, in the most essential Wedding Feast with power, Yahweh Adonai is intoned, then Adonai Yahweh, and then Adonai Yeshua Messiah; the prelude to this is the praise and thanks and remembrance of El Elyon, and the conclusion is going out in the company of the Shekinah of Messiah, Kallah Messiah, as in the Second Coming, the Apocalypse.

Here it must be said that to intone Yahweh a person must cleave to the Messiah and Shekinah of Messiah, and bring their soul into unification with Adonai and Shaddai El Hai; the person’s heart must be circumcised, lest rather than Mercy it is an invocation of the Judgment, all according to the Third Commandment. Thus, if there is any doubt of the Natural Perfection, or any possible inroad for the klippot might be present, then no external intonement of Yahweh should be performed, but the intonement should be held internally, and externally Yahweh should be pronounced as Elohim.

In this discourse of the simple unification of Adonai and Yahweh the key to the simple unification of any and all Divine Names is given.

All begins with your unification with Adonai, and cleaving to the Messiah and Shekinah of Messiah; when this is in place you will see, hear and know, and you will be counted among the living ones.

Powers of the Unifications of Adonai

When Shaddai El Hai is unified with Adonai, it is an invocation of long life; when Adonai is brought into unification with Shaddai El Hai, it is the vision of life eternal.

When El Shaddai is unified with Adonai, it is the release of negative karma in this life and a blessing for auspicious circumstances in this life; when Adonai is unified with El Shaddai it is the same blessing, but upon future lives.

The unifications of Shaddai and Adonai are the same, but manifest in judgment.

When Yahweh Elohim Tzavaot is unified with Adonai, it is the invocation of the blessings of the maggidim upon the world, as well as an invocation that maggidim should walk among us; when Adonai is unified with Yahweh Elohim Tzavaot it is an invocation of luminous dreams and visions – prophecy, and a labor for the Great Ascension.

*The unifications of Adonai and Yahweh are given above.

When Elohim (or Elohim Givor) is unified with Adonai, it is the invocation of judgment for the sake of the guardianship of the Continuum-Covenant, an invocation of divine protection for the faithful and elect; when Adonai is unified with Elohim, it is the invocation of the purification of the assembly.

When El is unified with Adonai, it is the invocation of mercy and all blessings in the Continuum; when Adonai is unified with El, it is the vision of Divine Grace manifest in the Risen Messiah.

When Yahweh Elohim is unified with Adonai, it is the invocation of the Apocalypse; when Adonai is unified with Yahweh Elohim, it is the vision of New Jerusalem.

When Yah is unified with Adonai, it is the outpouring of the Fire of Pentecost; when Adonai is unified with Yah, it is the vision of the eighth heaven.

When Eheieh is unified with Adonai, the Divine I Am is embodied – the Body of Truth generates the Body of Glory and Body of Emanation; when Adonai is unified with Eheieh, it is the vision of divine rapture, as with Enoch and Elijah.

When El Elyon is unified with Adonai, there is only the Holy One; when Adonai is unified with El Elyon the Supernal Light shines above and below.

These are the powers of the unifications of Adonai – in a similar way there are powers corresponding to all unifications of the Divine Names; we do not look to the angels to teach us of these, for they cannot, but we look to the holy tzaddikim who know and understand them, or else, we look to the Risen Messiah and Holy Spirit to instruct us.

Through the unifications of Adonai the spiritual knowledge of all unifications can be acquired. Thus, having spoken the powers of the unifications of Adonai, it is enough for one who is called and who is chosen; amen.

May the gnosis of Ha-Shem remain upon the earth until all is accomplished, and may all who desire to receive blessings be blessed by the power of Ha-Shem; amen.

In Ha-Shem, blessings and shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Tau Malachi
Site Admin
Posts: 5515
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Mysteries & Blessings of Yichudim

#2 Postby Tau Malachi » Fri Sep 28, 2007 11:27 am

Mysteries & Blessings of Yichudim

If you want to make use of Yichudim (unifications) as has been said you must purify and consecrate yourself, and bring your soul into unification with the Holy Sefirot, cleaving rung by rung, grade by grade, in ascent; the greater your cleaving, the greater the presence and power of the Yichudim performed.

If you want to understand cleaving (devekut) from one grade to another, consider the Ten Commandments and meditate upon the corresponding Commandment to the grade of cleaving into which you seek insight; likewise, consider the Beatitudes, and meditate upon the corresponding Beatitude as well – the Commandments represent the outermost form of cleaving and the Beatitudes allude to the inner dimension of cleaving.

As an example, “Do not covet” and “Blessed are the poor in spirit, for theirs is the kingdom of heaven” correspond to Adonai, Malkut. “Do not covet” teaches us that we should honor Divine Providence – celebrating our own portion in life, and that we should consider all that transpires in our lives as God’s will, and consider all situations, circumstances and events as the manifestation of God’s Divine Plan; thus, in all things we seek to enact the Divine Will, the true will of our holy neshamah and the Human One of Light in us. “Blessed are the poor in spirit” teaches us to let go of grasping at name and form, the body and the world, and to liberate ourselves from attachment and aversion – all vital demand and vital recoil; hence, to become empty of ourselves so as to be Spirit-filled. Likewise, it teaches us the need for the spiritual life and spiritual practice daily, for without God we are nothing – we are not even human, and apart from the spiritual life and practice the soul cannot awaken and ascend. All of this corresponds to the unification of our soul with Adonai, the first grade of cleaving and binding the soul to the Holy Sefirot. The same is true of the other Commandments and Beatitudes and their corresponding grades of cleaving – they teach us how to cleave outwardly and inwardly, and the instruction is recorded in the Torah and Gospel for all who wish to listen and hear and submit themselves to Hayyah Elohim, the Living God.

If the Yichudim are to have any power an initiate must remember and keep the Shabbat holy, and worship Yahweh Elohim in Spirit and Truth; for on the Holy Shabbat we bind the Divine Presence (Shekinah) to our soul and our soul is uplifted, receiving a second portion – that portion of soul we receive when we remember and keep the Holy Shabbat corresponds to the power to effect Yichudim, especially those that correspond to our Soul Root in the Holy Sefirot.

Along a similar line, to perform Yichudim an initiate must honor the Third Commandment completely, “Do not take the Name of the Lord your God in vain.” Do not be quick to intone a Yichud aloud, but rather, understand that through inward meditation upon a Yichud it may be effected, and understand that it is spoken aloud only when the Holy Spirit inspires the speaking, only in union with the Human One of Light, the Divine I Am, so that the initiate is not the one who is speaking, but the Divine Presence and Power is speaking it. Thus, the Divine Names are never used in a mindless or idle manner, nor are they used to fulfill selfish and petty desires. Indeed, they are not intoned outwardly for the sake of oneself, but for the sake of the people – all beings, and the Yichudim are performed for their own sake, for the glory of God, as reflected by the first grade of cleaving and the saying, “Blessed are the poor in Spirit,” for the poor in spirit perform the Divine Service for its own sake, without egoistic or ulterior motives, all for the love and glorification of God, and for the welfare and well-being of all.

Likewise, to honor The Name and not take The Name in vain assumes knowledge and understanding of The Name – thus, for a Yichud to have any real power a person must be well acquainted with the Divine Names to be unified, for through such acquaintanceship there is knowledge of the kavvanot (points of focus) involved, the way of devekut (cleaving) and the purpose God intends. Thus, before any Yichud is actually used, an initiate will contemplate and meditate upon the corresponding Divine Names and Sefirot in and of themselves, and then contemplate and meditate upon their unification; first they will meditate upon the Holy Letters that form the Divine Names and their meaning, and then upon the Holy Sefirot and their correspondences, including the Partzufim, Archangels, Order of Angels and such. Only then will they actually attempt to perform the Yichud, for only then will they be empowered to do so, if and when it is God’s will. In performing a Yichud, generally speaking, it will become a continuum tended over a prolonged period of time, for save for the Divine Presence and Power with a holy tzaddik of the highest grades, a Yichud is not accomplished swiftly, but only with time through spiritual work and self-discipline.

Now it must be said that to speak the Divine Names in any practice, let alone in the spiritual labor of the Yichudim is a very great and lofty matter – weighty; for when the Divine Names are spoken or intoned the angels of God and the holy ones of the Divine Order hear them and see the soul that is speaking them. If the soul has a good and “pure heart,” and has “clean hands,” then the tzaddikim and maggidim will send forth emanations and come to them, and bless them, uplifting their soul before Elyon – all as corresponds with mercy; but if and when a soul makes use of the Divine Names without love and reverence for the Divine Presence, without submission to God, or with an impure heart or in an unclean condition, then the maggidim come in judgment and seek a balance under the law of perfect justice, all according to the deeds or karma of the soul that has called upon The Name in vain. Therefore, it is wise to honor The Name and never to take The Name in vain – for the power of mercy and judgment is in The Name, and the consequence of taking The Name in vain is immediate, within the act itself, as with all sin.

In this you may understand the great danger of the frivolity of much of modern spirituality in the “new age movement” and of the many false teachings prevalent in such things as “ceremonial magick” in pop-occultism, for stealing from the Holy Kabbalah and using Divine Names in a vain and futile manner many cause great harm to their souls, generating extremely negative karma – no one has taught them to use the Divine Names properly, in a sacred manner, and so they are used in a mindless fashion and for the sake of petty desires and selfish ambitions, and thus the Divine Names are taken in vain. When this happens, as anyone who knows and understands can bear witness, it is an invocation of Gevurah-Severity, and shefa is given to the Other Side, bolstering the forces of the Dark Side in the world.

Used in faith, according to the righteousness of the holy neshamah, however, the Divine Names and their Yichudim bring many blessings to the soul and to the world – indeed, not only is the soul uplifted and the spiritual influx of the Holy Sefirot brought down, and the gates to the Other Side closed and sealed, but it is an invocation of communion with the Divine Presence and the Divine Powers, communion with the holy tzaddikim and maggidim, so that holy saints and angels will reveal themselves and share their mysteries. Yet more, when an initiate performs a Yichud a holy tzaddik may even send forth an ivur into the soul of an initiate – a holy spark of their own soul to uplift and illuminate the initiate and to help them in their spiritual labor in the harvest of souls, the Great Work.

This is why in the Kabbalah it is said that it is very beneficial to meditate upon a Yichud while lying prostrate upon the grave of a saint – especially if the Yichud corresponds to the Soul Root of the holy tzaddik, and even more so if it corresponds with the initiate’s own Soul Root; for then, a holy spark of the soul of the tzaddik may enter the initiate’s soul, and binding their soul to the soul of the holy tzaddik, they may experience a connection to the corresponding aspect of the Soul of Adam Ha-Rishon, the Supernal Human Being, or even to the corresponding aspect of Adam Kadmon. Even apart from lying on the grave of a saint, if an initiate is at home and contemplates the union of their soul and the soul of a holy tzaddik with proper kavvanah and devekut, and the necessary conditions are present, they may experience an ivur.

In a similar fashion the presence and power of archangels and orders of angels may move with a soul that performs a Yichud – the influence of the maggidm corresponding to the Yichud joining with the soul of the initiate.

So it is that wonderworking power is in the Yichudim.

There are many holy tzaddikim who meditate and perform Yichudim during their lifetimes, and when a holy tzaddik living in the world meditates and performs Yichudim below, the maggidim perform them above – and so it is accomplished on earth and in heaven, and when it is done in heaven, so it shall come to pass on earth, just as it is written of Ezekiel’s vision of the Holy Merkavah, “Happening it happened.” The holy tzaddikim know how to do this so it will accord with the Ratzon of Elyon, and they know the times that the Yichudim can actually be accomplished and how to bring them about – and so they transmit blessings to themselves in order to have blessings to give, and they bring down blessings for the people and the land, all as God intends. Thus, truly, they walk in the Blessing Way, and so a Christian Mekubal who has unified their soul with the Blessed Name is rightly called a Light-bearer, Healer and Peacemaker, a bringer of vision for the people and wonderworker.

Usually, when an initiate makes use of a Yichud, he or she can only do so through the aspect of his or her Soul Root, using a Yichud that corresponds to their Soul Root; but if an initiate knows the cycles of power and how to discern auspicious times and circumstances, or knows how to create the auspicious conditions, then he or she may bring all of the Supernal Roots together, and may bring about any Yichud, all as the Supreme ordains and the Shekinah of the Supreme affirms and enacts – this is especially true for those who have faith and cleave to the Risen Messiah and Shekinah of the Messiah, who accomplish Yichudim in the Blessed Name of Adonai Yeshua Messiah.

If an initiate accomplishes Yichudim during their lives, then when they die, they will bring about the unification of all Sefirot (Emanation) and Olamot (Worlds or Universes), and they will go forth with the shefa and ruhaniyot of all of the Holy Netivot (Paths or Channel-Ways); in the tikkune (healing) of their soul is the tikkune of the world, the World of Angels and the World of the Holy Sefirot, and their soul is taken up in the ascension into rapturous union, as with Enoch, Elijah and Yeshua Messiah.

This reveals the operation of the Yichudim, for not only do they unify the Holy Sefirot, but they also unify the Olamot, and they actualize and realize the power of the Netivot; while a simpler method of accessing something of the shefa of these is found in what is called “Pathworking,” it is of a far lower grade than the Yichudim and Permutations of The Name – Pathworking corresponds to the lowest grade of dream, the lowest grade of inspiration corresponding to Yesod of Yesod, but the Yichudim and Permutations correspond to the grades of divine vision in Tiferet and divine illumination in Habad, and so they hold far greater power and are rightly called superior, ideal.

Now the potential blessings of ivur, and the communion of the tzaddikim and maggidim is spoken about because it may be that an aspirant does not have the capacity in and of themselves to bring about the Yichudim, save perhaps for the Yichud corresponding to their Root Soul; if that is the case, if they have a good and pure heart, and clean hands, as taught in the Twenty-Fourth Psalm, binding their soul to the soul of a holy tzaddik, or calling upon the angels of God, they may receive help and be empowered to bring about Yichudim – they need only be a faithful and devoted individual, a true friend and lover of God.

In life and in death holy tzaddikim can extend the blessing of ivur; especially with souls that share the same Soul Root – but they can also do this with souls of other Holy Roots because they have brought about the unification of all Supernal Roots, especially in the case of Christian Mekubalim who cleave to the Blessed Name and embody the Threefold Sanctuary of Grace.

In much the same way the holy maggidim can send forth the emanation of something of their light-power into a soul; thus, just as an ivur of a holy tzaddik can uplift and empower a soul to perform a Yichud, and reveal deep mysteries of the Torah and Gospel, so can a holy maggid empower and uplift, and reveal heavenly mysteries to an individual.

The natural result of an ivur of a tzaddik or an emanated ray of a maggid is an experience of inspiration and illumination – the soul is uplifted into a higher state of consciousness and their intelligence is increased, and so there is a greater light-presence and light-power with them so long as the ivur or ray remains. This may transpire for a shorter or longer duration, but where there is faithful cleaving to higher grades and the soul does not waiver in its devotion and cleaving, this may transpire for a lifetime, or even continue into future lives until a soul is realized in Supernal or Messianic Consciousness.

It must be said, however, that the blessing of ivurim and angelic rays assumes an immersion in the spiritual life and practice, a very zealous and active faith – any thought or desire to receive such lofty blessings or to attain to higher grades without true self-discipline and work, or the creation of the necessary conditions, is mere wishful thinking; in everything, whether in the material or spiritual world, there is a balance of energy or “price to pay” – the greater the blessing, the higher the grade to which one seeks to ascend, the more complete a person’s surrender to the Divine must be and the deeper their immersion in the Divine Life must be. This is a simple and obvious truth.

Integral to the spiritual life is community and living tzaddikim – if and when possible, if an aspirant wishes to experience an ivur or a ray, and yet more, desires to perform Yichudim, involvement in spiritual community and visitation of a living tzaddik is indispensable. Within and behind a visible assembly there is a greater invisible and luminous assembly, and in the presence of a living tzaddik, emanations of holy tzaddikim and maggidim are always coming and going – thus through regular spiritual fellowship and visitation the experience of such spiritual blessings becomes more likely. Indeed, the first blessing of something of an ivur comes by being received by one’s root tzaddik, for the sacred circle that forms around a living tzaddik is as an extension of the Emanation Body of the holy tzaddik, as is well known among initiates.

In this, perchance, something of the mysteries and blessings of Yichudim, as well as the actual generation of the capacity and power to accomplish them, might be known and understood. Truly, Yichudim are a noble ideal and noble gesture, all for the glorification of God and fulfillment of the Divine Intention, the harvest of souls.

In conclusion of our discourse we can say that the very purpose of the Divine Incarnation of the Messiah is to accomplish the tikkune and fulfillment of creation through the Yichudim, and the perfection of all of the Yichudim is accomplished in the Risen Messiah by way of the Holy Cross, so that on the Cross Adonai Yeshua could say, “It is accomplished.” Thus, in the Supreme Name of Adonai Yeshua Messiah is the empowerment to bring about all Supernal Yichudim for those who have faith and know how to cleave to Hayyah Yeshua, the Risen Messiah.

*The perfection of cleaving is Union with Partzuf, whether in Body of Glory or Body of Truth (cleaving in the Body of Truth being the highest grade of union, corresponding to Eheieh and El Elyon); in the perfection of cleaving an initiate becomes as the Body of Emanation.

It has been taught by the masters of the tradition that the study and contemplation of the Holy Torah and Gospel with proper kavvanah is of a higher grade than prayer, meditation or sacred ceremony, for with every new insight and teaching drawn out angels and heavens are created by the faithful and spiritual elect, and blessings pour out upon the people and the land; yet of the Yichudim the masters have said that they are of a higher grade than study and contemplation of the Holy Scriptures, for they are the purpose of the Divine Revelation and the fulfillment of the Divine Intention. Truly the practice of the Yichudim, even the Simple Yichudim, is very great and lofty, and according to Tau Miriam, it is a natural expression of Supernal Realization and is the generation of the cause for the Reception of the Holy Bride in the world, a spiritual labor for the Second Coming of the Messiah.

In the Blessed Name of Messiah Yeshua may the Yichudim be accomplished from one generation to another, and may all living spirits and souls be uplifted in the Great Resurrection and Ascension – all in Hayyah Yeshua, the Risen Messiah; amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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