The Art of Prayer & the Way of the Navim - Prophets

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The Art of Prayer & the Way of the Navim - Prophets

#1 Postby Tau Malachi » Sat Sep 29, 2007 4:57 pm

The Art of Prayer & The Way of the Navim – Prophets

When an initiate is called by the Holy Spirit to take up the Way of the Navi – the way of the vision bringer for the people, they will begin a continuum of self-purification and consecrate themselves, and they will put the call to the test to see if it is from the Divine Presence, or if it is from Klippah Nogah or the Spirit of the Other Side. The Way of the Navi is founded upon mystical prayer and meditation, as well as sacred ceremony; prayer and meditation being the cornerstone of any continuum that labors to enter into prophetic states of consciousness – quite naturally, a spiritual person called to the Way of the Navi is extremely zealous and passionate in their faith, extremely devoted and pious, and strongly driven to prayer and meditation, communion with the Divine Presence. Thus, feeling the reception of a call by the Holy Spirit they will uplift that call in prayer, searching their soul and inquiring into it, and they will have a constant question: “How shall I become worthy of the Divine Presence, that she might come to rest upon me and bind herself to me, and how shall I make ready for the reception of Ruach Ha-Kodesh, or become worthy to look and see, and listen and hear in the World of the Holy Spirit?”

The words spoken to the novice during their reception into the Community of the Elect especially apply to a person receiving the call to the Way of the Navi: “Enflame yourself with prayer – pray and meditate without ceasing; invoke often.”

This, indeed, is the Way of a Navi. Their heart is set into the Sacred Heart and their mind rests upon the love and reverence of God continually; and so with their speech and body they cleave to the Divine Presence, becoming a holy chariot (merkavah) for her, a vehicle of Divine Grace.

Three Times of Prayer & Way of Prayer

There are three sessions of prayer each day – morning prayer, afternoon prayer and evening prayer; these correspond to the three patriarchs and their shekinah consorts (matriarchs) Abraham, Isaac and Jacob respectively, which is to say Hesed-Mercy, Gevurah-Judgment and Tiferet (Rehamim-Compassion), for these patriarchs and matriarchs form the holy chariots of these Sefirot.

Thus, these three sessions of prayer are under the dominion of the Divine Names El, Elohim and Yahweh (pronounced Yo-Ho-Vo-Ho in Tiferet). The Divine Names Yah (or Yahweh pronounced Yah-Ha-Va-Ha), El, Yahweh Tzavaot and El Shaddai specially resonate with morning prayer; the Divine Names Yahweh Elohim, Elohim Givor, Elohim Tzavaot and Shaddai specially resonate with afternoon prayer; and the Divine Names El Elyon, Eheieh, Yahweh (pronounced Yo-Ho-Vo-Ho), and Shaddai El Hai specially resonate with evening prayer – Adonai resonates with them all.

These times of prayer are a procession around the Sacred Circle, and thus these three sessions are under the watch of Raphael, Michael and Gabriel, respectively, and correspond to the Spirit of Yahweh, Spirit of Counsel and Might, and the Spirit of Understanding and Wisdom.

The morning prayers correspond to the unification of the soul with Adonai, establishing a person in the kingdom of God that day, and binding the Holy Shekinah to their soul; the afternoon prayers correspond to the unification of the soul with Shaddai, purifying the soul so that it might pass up in the ascension; the evening prayers correspond to the unification of the soul with Yahweh, consecrating the soul and drawing it up in the ascension. When all three are in place, having been performed with full kavvanah and devekut, the soul is unified with Yahweh Elohim, and through Yahweh Elohim with Eheieh, El Elyon.

Every day, then, the faithful and elect run and return, and the navi, the prophet, is especially zealous in this, for ascending they labor to bring down blessings for the people and the land each day – in these dark and perverse times it is especially crucial, for very few know how to arise and invoke blessings so as to sustain and uplift the world.

In what has been shared you have the keys to empowerment in the three times of prayer each day.

There is a special blessing at predawn through sunrise, and the very first hours of the new day, and so morning prayers correspond with Mercy-Hesed; in the morning we give praise and thanks to God, and worship in the Divine Presence with joy, and we invoke all manner of blessings, mercy and grace for the people and the land – and so praying for the people and the land we are blessed, for we are among them.

Naturally, we will join our prayers with the corresponding Divine Names, empowering them to ascend, and we will call upon the corresponding angels of God, invoking the assistance of the Divine Powers in our labor for the people and worship of God; for such is the way of mystical prayer taught in the tradition.

The afternoon is a time of restriction and judgment, as we can feel in our body and mind later in our workday, and so afternoon prayers correspond with Gevurah-Severity; in the afternoon we give praise and thanks to God, and worship in the Divine Presence with holy awe, and we invoke all manner of blessings in the form of judgment, which is to say blessings of purification and liberation from the dominion of the klippot, freedom from all shades and shadows, all forms of negativity, as well as prayers corresponding with the principle of holy sacrifice and offerings, and the generation of positive merit. Essentially, we invoke the Supernal Grace of the Apocalypse, and pray for all obstructions to the Reception of the Bride, the Second Coming, to be removed from the people and the land, and so from us.

The evening is a time of reflection, integration and repose, and of a withdrawal from the world, and so evening prayers correspond to Rehamim-Compassion, the union of Hesed and Gevurah; in the evening we give praise and thanks to God, and we worship God in love and reverence, and in our prayers we remember and preach the Holy Gospel to the spirits and the dead, contemplating and celebrating deep mysteries, and we invoke the Blessings of the Middle Pillar, the illumination and salvation of the people and the land, praying that all might be drawn up in the Great Resurrection and Ascension in the fruition of life.

These sessions of prayer are our active offerings or sacrifices to God Most High each day, and may be coupled with external offerings of lights, incense and various things that might be set upon the altar or in the shrine, such as food and drink offerings, flowers and the like; to those sessions of prayer given as an offering we join our practices of holy meditation and/or sacred ceremony.

Psalms and other readings of corresponding Scriptures may be joined with these sessions of prayer, extending and empowering them; likewise, prayers written by tzaddikim or communicated by maggidim may also be included, adding a special blessing of light-power to our session of prayer. However, unlike our Jewish and Muslim brothers and sisters, our sessions of prayer are not pre-scripted, but rather we have been taught as Christians to pray from our hearts and to be active and creative in our prayers, to live in the Divine Presence and Holy Spirit, and to let the Holy Spirit pray with, in and through us – thus the bulk of our prayer sessions are prayers of the heart, prayers inspired in the moment, vibrant and alive, honoring Hayyah Elohim, the God of the Living.

*It is for this reason that the Sophian Gnostic lineage has no set liturgy – living in the Spirit, alive in the Spirit, there is no need, no lack.

A Transmission of Instructions on Prayer

Now when you pray, go within and abide within, and going within, go upwards, divesting your soul of the heaviness of the body, passing into the Body of Light to pray; cleave in your heart to the Risen Messiah and Shekinah of Messiah, and focus your mind completely upon the words of your prayer, their deeper and esoteric implications, drawing out each word of your prayer, praying with full kavvanah. In this way, as you pray, go from one grade to another in ascent, becoming more deeply immersed in your prayers and your communion with the Holy One, the Divine Presence and Divine Powers.

When the soul is divested from the body, extraneous thoughts cannot enter into the mind, nor can any negative emotions arise – when they do there is a breech in kavvanah, and a degrading of devekut; when this happens, restore your focus, rekindle your passion, and do not turn aside. Alternatively, if and when such a distraction occurs you can use it as a vehicle to restore your focus, effectively transforming it – receive the foreign thought or strange emotion as a call to pray for those who are bound up in such things, and receive it as an outcast and fallen spirit come to be reintegrated and uplifted into the Light Continuum, and so offer it up to the Divine Presence. In any case, do not get entangled in the play of attachment and aversion, and do not give it power by struggling with the inner demon – rather as the Lord teaches us, “Do not resist evil.” Thus, either do not give into it and do nothing with it, and it will disappear on its own, or transform and uplift it, and so it will no longer be a problem – there will be no distraction.

Primordial Meditation and inspirational readings can be good preparation for prayer, as well as other practices – to truly pray we must be in the right space, in an elevated state of consciousness; often we must generate the right state, though at other times no generation is required, for naturally and spontaneously we find ourselves in the appropriate state for prayer and worship – cultivating an active prayer life this becomes obvious and is well known.

We want to pray with holy awe and joy, with reverence and love – this is the gate through which we enter into the Presence of God. Thus, in preparation you may say to yourself, “To whom do I wish to bind myself – with whom do I wish to unite? To the Holy One who emanated, created, formed and made all worlds with the Living Word, who gives them existence and sustains them.” Then contemplate the immeasurable loftiness and greatness of God, Ain Sof, and contemplate the glory of God, Or Ain Sof, pervading all of creation and you – in this way you will then enter the Supernal Worlds, the World of the Angels and Holy Sefirot.

Do not be as the outer and unspiritual Christian, the immature in faith – Do not pray for your own needs, for such prayers do not ascend and do not attract the maggidim to carry them in ascent; they are not Christ-like. Rather, always pray for the sake of the glorification of God, and for the sake of the people and the land – pray for all sentient beings, for all have the same basic needs and desires, and in their fulfillment is your fulfillment; God and the holy angels know your needs, and when you pray for the people and the land, and you glorify God, the Divine Presence and Divine Powers will naturally come to you and your needs will be fulfilled, all as ordained by the Supreme, Elyon.

If there is to be any prayer for yourself, let it be for the heaviness of the head and heart, and let it be for the blessing and empowerment to be of the greatest possible benefit in the Great Work – let it be for such things as knowledge, understanding and wisdom, strength of faith, hope and love, and all that is needed to labor in the harvest of souls, all that is needed to bless and uplift the people, and to glorify God Most High, El Elyon.

This is a good and noble prayer not for yourself alone, for whatever you are lacking in this regard, the Holy Shekinah also lacks, for you are her instrument in the world, her vehicle in the world, her conscious agent upon this Good Earth; not praying for yourself alone, as part of the Whole, what the part appears to lack exists in the Whole, and so praying for the Whole, the part will no longer lack. Praying in this way you will lack nothing, for as an individual inseparable from the universal, in truth you already lack nothing, all apparent lack is a delusion in the mind: You need only be open and sensitive, and you will receive everything, and so you will have everything to give; you need only be empty of yourself, and you will be Spirit-filled.

When you pray, trust in the Spirit of Yahweh, and set aside all doubt – abide in the Divine Presence; if you do this your prayers will be charged with Divine Power and all your prayers will be fully effective, powerful.

The power of Speech and the Word in its fullness is in the Human One, and every word is a complete concept, and is a spiritual entity, and reaches into the heavens and beyond into God, the Divine Mind, the True Light; if you place all of your strength into your words in prayer you will perceive the light-power in them, and you will see how they shine in worlds and universes beyond, even in the Supernal Abode, and you will find in your very words a direct connection with the Holy One of Being, Ain Sof. Indeed, first and foremost our main link with God is through words, and through the inner dimensions of the Holy Torah and Gospel – the Word, spoken and written, prayed; placing full kavvanah upon the words, cleaving to the Divine Presence with your heart, wonders will transpire in your prayers, and perhaps all of your speaking will become a prayer-invocation with Divine Power, as with the holy navi, the holy prophets of God.

Be very aware, very conscious, of the real *Power of Speech*; when you are fully conscious of the Power of Speech, then you will know the real Power of Prayer and your prayers will be empowered by the Divine Presence and Divine Powers.

In truth, all prayer has an effect, even the prayers of a babe in faith who is just learning how to pray.

Even when you do not feel strength in your prayers, or it seems as though there is no Light-power and Light-presence in them, nevertheless you must pray; this may be the most important of all times to pray, for there is great need for help among the people and in the land at such times, as though the people and the land are under siege by archonic and demonic forces, and you are experiencing that great conflict of forces inwardly, within yourself, and so you must respond as a conscious agent of God, the True Light.

Your prayers are not meant to be confined to the three times of prayer – these are times of special focus and offering to the Holy One; but truly, we wish to turn to God in prayer often throughout the day – throughout the day we want to uplift the people and the land in prayer and walk in a prayerful way, walk in a sacred manner, as Light-bearers, Healers and Peacemakers. Indeed, our aim is to pray without ceasing in all that we do, not only to attend to a few sessions of prayer in the day, for such is the true Divine Life – it is knowledge and conversation with God, communion with the Divine Presence and Divine Powers.

*If you wish to empower your prayer life, make a regular habit of the study and contemplation of the Holy Torah and Gospel each day, drawing blessings and light-power from the Holy Scriptures, especially from their esoteric meaning – performed with kavvanah and devekut, such study and contemplation becomes one of the loftiest forms of mystical prayer, invoking many supernal blessings upon the people and the land, and often bringing an influx of Ruach Ha-Kodesh.

In conclusion, we can say something more about the three times of prayer – elsewhere we have said that there are times that are auspicious for Yichudim. In general, morning prayers correspond to a time of descending Yichudim; afternoon prayers correspond to a time of ascending Yichudim; and evening prayers correspond to a time of descending and ascending Yichudim performed together.

Midnight Prayer

Those who are very zealous in their faith, or those tending a special continuum, often arise at midnight for a fourth session of prayer – this prayer session is under the dominion of Eheieh and Metatron, and corresponds with Archangel Uriel in the Sacred Circle and the Spirit of Knowing and Seeing Yahweh; when holy tzaddikim arise at midnight for prayer and meditation, the foundation of their prayers is study and contemplation of the Holy Torah and Gospel, and their prayers are for the outpouring of Supernal Grace upon the people and the land – the fruition of these prayers is accomplished through Transference of Consciousness and the accomplishment of all Supernal Yichudim that is in it. Often, at this holy hour when the Holy One “disports Himself with the righteous,” the 72 Names of God are recited in the Sphere of Mystery for the liberation of souls – the power of all Yichudim is in this holy session of prayer.

Of this prayer session it has been said: “When the world is sound asleep and dreaming, the holy ones are awake – they draw near to the One-Who-Never-Sleeps, El Elyon.”

This session of prayer is never demanded of anyone, but it is an offering of pure love – the fruition of pure love is union.

These are the base teachings given in the Sophian Gnostic tradition on the cultivation of a prayer life; from this foundation many other teachings are given – some of which will follow.

*Although these teachings on the cultivation of a prayer life in maturation are given in the Order of St. Gabriel, these teachings correspond to all Holy Orders of the tradition, and are a standard study and practice of initiates of all Orders – we all pray and we all make offerings of prayer, each according to our capacity.

May our prayers for the people and the land be empowered by the Risen Messiah and Holy Spirit so that they might have their full effect; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Tau Malachi
Site Admin
Posts: 5362
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Prayers for the Divine Presence & the World

#2 Postby Tau Malachi » Mon Oct 01, 2007 2:13 pm

Prayers for the Divine Presence & the World

The Zohar teaches us, saying, “A stirring below causes a stirring above,” and likewise, the masters of the tradition have said, “The Supernal Shekinah transmits her blessings to the Holy Shekinah below when the faithful and elect pray, meditate and perform sacred ceremony – worship below invokes and empowers the worship above, so that what is offered on earth is offered in heaven, and what is bound or release on earth is bound or released in heaven, the fate and fortune of all being set into the Human One.”

Indeed, the Human One is the image and likeness of all of the Holy Sefirot unified, all in their configuration corresponding to Supernal Mercy; and the Holy Sefirot of Zer Anpin, which constitute the Supernal Adam (Human One), are the channel-ways through which the shefa and ruhaniyot flows from the Supernal Shekinah to the Holy Bride, the Divine Presence in the world. Thus, it is in the Human One that heaven and earth, pleroma and entirety, are united, and all Supernal Blessings are manifest in the world.

This reflects the necessity of the Divine Incarnation, for until the fullness of the Human One shone in the World and the Sun of God was embodied in the Human One, the image and likeness of the Supernal Adam was not complete and made manifest, and so the fullness of the Supernal Blessings was not made manifest in the world and the Pleroma of Light, the Supernal Abode, was not revealed.

Through the Divine Incarnation all Supernal Blessings have been brought down, save for those blessings of Supernal Grace only manifest at the time of the Apocalypse, in the World-That-Is-Coming, when all is accomplished and drawn up in the Great Ascension at the End-Of-Days; the flow of Supernal Blessings, Supernal Grace, is the Continuum of Light Transmission manifest in Adonai Yeshua Messiah, so that the Holy Shekinah in the world received the full influx of the Supernal Shekinah, the Shekinah of the Messiah being made manifest in the world.

These are the works of the Father in the Son, the uplifting of the Holy Bride as the image of the Supernal Mother manifest below. Of these good works Adonai Yeshua said, “Very truly, I tell you, the one who believes in me will do the works that I do and, in fact, will do greater works than these, because I am going to the Father” (John 14:12).

Now Malkut is called the Community of Israel – the Assembly of the Faithful and Elect, the Body of Christ, the Holy Church; Yesod is called the Holy Apostle, and Tiferet is the Spiritual Sun, the Soul of the Messiah – the Apostle and Church, when manifest in True Gnosis, is the embodiment of the Soul of the Messiah, the merkavah of the Sun of God in the world. Therefore Adonai Yeshua said, “I will do whatever you ask in my Name, so that the Father may be glorified in the Son” (John 14:13).

Of Malkut, the Holy Shekinah below, it has been said, “She has no light of her own, but she received her light from the Holy Sefirot above when the faithful and elect worship God in spirit and truth, and pray, meditate and perform sacred ceremony – when the Flame of the Continuum is trended, the Holy Light of the Supernal Shekinah is drawn into Malkut, the Lower Shekinah.”

This is the spiritual labor of the gnostic apostolic succession and all of the faithful and elect associated with it – the manifestation of the fullness of the Shekinah of Messiah and a labor towards the Second Coming; for through their daily prayers and meditations the Spiritual Influxes of the Supernal Sefirot are all drawn down into Malkut and the fullness of the Holy Shekinah, the Divine Presence, is manifest in the world – the Gate of Kingdom of God, the Light Realm, is in the world.

Thus, in truth, the faithful and elect do not pray for themselves alone, but they pray for the people and the land; yet more, however, they pray for the Divine Presence, the Holy Shekinah, so that she should not be diminished or found lacking, but be manifest in her full glory and power in the world – by this the entire world is blessed and sustained, preserved until the fruition of the End-Of-Days.

It is this that will bring about the Apocalypse – the fruition of the Divine Revelation, the Reception of the Holy Bride.

If and when the faithful and elect neglect their prayers and withhold themselves from meditation, God forbid, then the Divine Presence is diminished in the world, and in place of the Mercy of God, Judgment is manifest – the influx of archonic and demonic forces of the Other Side that enter when the Divine Powers are not invoked and manifest in guardianship.

Indeed, the prayers of the morning invoking Mercy, the prayers of the afternoon invoking Judgment and the prayers of the evening invoking Compassion are not offered up for the sake of ourselves alone, but rather they are offered up for the sake of the Holy Bride, the glorification of God, and for the sake of the people and the land, the entire world – the spiritual life and practice is not for the sake of our own enlightenment and liberation, but for the sake of the enlightenment and liberation of all.

Thus, when you pray to God for anything, be aware of yourself as a member of the Mystical Body of the Messiah, as part of the Divine Presence in the world, as though you are an emanation of her; then, asking the Holy One for what you desire and need, ask on behalf of the Holy Shekinah, the Divine Presence, so that her fullness might be manifest. When you pray in this way you can be assured and have faith that your prayer will benefit the Divine Presence, and if you cleave to the Shekinah of Messiah, properly unifying your soul with her, the influence and blessing invoked will be transmitted to you, and through you it will be transmitted to the people and the land – when you pray in this way what you speak will come to pass as you speak it, all as ordained in Elyon, the Supreme.

Now the Holy Name in which all of the Holy and Supernal Sefirot are brought into unification is *Adonai Yeshua Messiah* – and so it is called the Supreme Name, the Holy Name before which all spiritual forces are subject, before which every knee shall bend and every head shall bow. Adonai is the Holy Shekinah, Malkut; Yeshua is the Apostle of Light ( or Holy Tzaddik), Yesod; and Messiah is the Sun of God, Tiferet – putting on the Blessed Name this Light-presence and Light-power is embodied in you, so long as you cleave in faith and do not doubt, trusting in the Spirit of Yahweh.

This is the Holy Name in which we pray, meditate and enact sacred ceremony, the Holy Name to which we join all other Divine Names – it is the Holy Name that activates all Divine Names, manifesting the fullness of their Supernal Power; thus in every prayer we speak, whether made audible or held in the heart, we seal our prayer with the Blessed and Supreme Name, and that seal is effective because we have put on the Name of our Lord and Savior, the Sun of God, the Human One of Light.

In these dark and perverse times, some putting themselves off as spiritual teachers and guides to others would claim that because they have “attained” they have no need to pray and meditate, or perform sacred ceremony – bluntly put, such a person is ignorant and has attained nothing, they are an infidel posing as a holy one; for as has been said, and as true tzaddikim know and understand, our prayers, meditations and sacred ceremonies are not for ourselves, but they are for the fullness and glorification of the Divine Presence, and they are for the sake of the entire world – and the world is always in need, obviously so! What holy one would ever neglect their sacred duty – their prayers and meditations, knowing the dire need of the world, and beholding the great sorrow and suffering in it? If, in fact, a soul has attained realization in Christ, and the Sacred Heart is embodied in them, then all the more love and compassion demands their holy service, and all the more the Holy Spirit will pray, meditate and perform sacred ceremony with, in and through them – only dark and hostile forces would ever propose otherwise, the shades and shadows that hate the Divine Light and do not want the Continuum of Light Transmission manifest in the world.

No, indeed, those who have been blessed to attain anything will immerse themselves in the spiritual life and practice even more so, knowing the sweetness in the communion of the Divine Presence as friends and lovers of God, the True Light, and as elder brothers and sisters who are compelled by love and compassion to tend to the welfare and well-being of their younger siblings – in terms of help that may be given there is nothing greater or more beneficial than spiritual assistance through prayer, meditation and sacred ceremony, the spiritual assistance that delivers souls from their bondage.

Here we may say that prayer is especially important, for by it the special power of the Human One, *Speech*, is unified with the Holy One and Shekinah, and it is the active and intelligent invocation of all that the Divine Presence needs to fulfill the Ratzon of El Elyon, and so all sentient beings are greatly blessed by prayer.

The fullness of the Divine Presence is one reason that our daily offerings of prayers are necessary, but there is also another – to uplift the people and the land, to redeem the world, to shatter klippot and uplift and reintegrate holy sparks to the Light Continuum (Yahweh).

There are great archonic and demonic forces that dominate this world and that seek to hold spirits and soul in bondage – indeed, there is a great conflict of forces in the world, and throughout the entirety, and wherever the Divine Light manifests, an equal and opposite Darkness arises against it. This is reflected in the dullness and denseness that often comes to plague the faithful and elect at times of their service, at times of prayer, meditation and sacred ceremony, and all of the strange and fitful emotions that may arise, all of the odd desires and extraneous thoughts that suddenly enter during spiritual practice – as though the angels of the archons and demons rushing in to extinguish the Holy Light and Fire of the Lord. In fact, according to master of the tradition, this is exactly what is happening when such distractions occur, for these influences come from the Broken Vessels, from the dominion of the klippot.

Through prayer with full kavvanah and devekut we seal the gates to the Other Side, and likewise, when shades and shadows enter, or influences of the klippot, they enter in order to be rectified, uplifted and redeemed – and from one day to another, though at times seemingly they are often the same, in truth they are not the same at all; one day one portion is uplifted and redeemed, and another day another portion presents itself to be uplifted and redeem. So it goes in the continuum each and every day throughout an initiate’s spiritual life, some portion of admixture in the world being purified and clarified, and some portion of darkness being dispelled and the holy sparks being extracted from it.

As much as in prayer an initiate is as a priest, drawing blessings upon the people in worship of God, so are they as a spiritual warrior in battle with archonic and demonic forces as a defender of the people and the land – an exorcist; all shades and shadows that come in prayer, meditation and sacred ceremony are either pacified, enriched, subjugated or destroyed, all as is necessary, right and good.

There is, in truth, nothing personal in the internal challenges, conflicts or struggles that arise in the spiritual life and practice – they are not personal at all, they are transpersonal, universal; mystics from around the world speak of the titanic and demonic being-forces that comes from the subtle dimensions of creation and that seek to distort and obstruct the Divine Intention in creation. Anyone making any progress in the Great Liberation will swiftly encounter them – indeed, they do not want Light-bearers, Healers and Peacemakers to come into being, and they do not want a harvest of souls, but rather their intention is the continued bondage of souls, and in the case of the dark and hostile forces their delight is chaos and the destruction of souls.

Thus, as much as the fullness of the Divine Presence and drawing down of Supernal Blessings, our prayers are for the defense of the people and the land, the guardianship of the Continuum of Light Transmission – and in these dark times this guardianship becomes even more crucial, for the way of the modern society and culture is a radical invocation and worship of archonic and demonic powers around the clock, such forces being called “good” and called “success.”

Every day, in materialism and consumerism, with the full force of media and technology, prayers are continually offered up to the demiurge and archons, as well as to their shadows, the forces of chaos and darkness; just so, every day the faithful and elect must call upon Ha-Shem, and invoke the Divine Presence and the Divine Powers, and worship the Holy One for the sake of the people and the land – if the faithful and elect neglect their duty, then who in these times will attend to it?

According to the masters of the tradition, the sustenance and preservation of the world rests upon twelve holy tzaddikim or apostles in every generation who embody the Twelve Powers of the Twelve Saviors, and there are twenty-four holy elders who labor with them – the prayers, meditations and the sacred ceremonies they perform are literally the guardianship of the world, and with them, as though a great luminous host, are all of the faithful and elect in the world, altogether forming a Great Matrix of Light. The prayers of the Assembly of the Faithful and Elect empower those of this Holy Circle of Tzaddikim and Elders of the Divine Order, as well as those of all of the holy tzaddikim who labor with them.

Thus, tending the Flame of the Continuum each day, offering up our daily prayers and meditations, and enacting sacred ceremonies, we strengthen the Matrix of Light in the world – if and when we feel weak or overwhelmed in our spiritual labor, nevertheless there are those who are strong, and performing our duty we add to their strength and all are victorious that day, all in the Risen Messiah.

Here we shall say that if there is such a thing as a “holy war” it is this: It is the continuum of the spiritual life and practice performed each and every day among the faithful and elect around the world – it is in holy study and contemplation, prayer and meditation, and the enacting of sacred ceremony, all in the Divine Spirit. Indeed, the great conflict and all of its battles is within the human soul, within the human mind, heart and life, and when we turn to the Holy One in prayer and meditation, and unify ourselves with the Holy One and Shekinah, the Divine Powers prevail and are victorious – God, the True Light, is glorified.

All of this is well known to the navim, the prophets, for having sight into the realms, world and universes of the inner dimensions – the subtle dimensions of the Entirety, they are fully aware of the play of cosmic and spiritual forces, and the great conflict of forces; all of the prophets of all wisdom traditions have spoken of them; likewise, having sight into the World of the Holy Spirit, the Supernal Worlds, they know the reality of God and the blessings God bestows, and how to commune with God and unite their soul with God, and how to invoke blessings for the people and the whole world – what is a matter of faith to the believer, is a matter of gnosis to the prophets, for they have seen and heard and know, and they bear witness to what they know, bringing their vision to the people, speaking the word of Ha-Shem.

Now in this we are not speaking only of the Christian stream, but of all streams of Light Transmission in the world – all authentic wisdom traditions that have their root in the Primordial Tradition, the Divine Order; and in the Gnosis of the Cosmic and Primordial Christ, we know and understand that all of the prophets of all of the living wisdom traditions are true, and that all embodiments of the Divine or Enlightenment are true – all holy emanations of one and the same Light-presence and Light-power, all messengers of one and the same God or Truth, the True Light.

Yet, each must labor in their stream, each must labor in their field, each must manifest the Holy Continuum in that form given to them by the Holy Spirit, all as ordained by Elyon, the Supreme. There is a need for many different gospels, or as our eastern siblings would say, many different dharmas, and although spirits of chaos, demons, would have us confuse and arbitrarily mix them, degrading them and making them less effective, nevertheless these gospels or dharmas must be maintained distinct, each in and of themselves, all for the sake of the people. This is the kavvanah and devekut in a living tradition, akin to kavvanah in prayer and meditation, which forms an effective vehicle of Light Transmission and the Great Ascension, each according to various version of karmic visions and various Soul Roots; each is a Portal of Light through which certain souls are destined to enter and ascend to the Pleroma of Light, each and every soul being predestined to ascend through the Holy Gate with which it resonates in its unique essence.

Thus, each and every day there is a need for the prayers of all of the living traditions, all of the living gospels or dharmas, for by the prayers of the various streams of Light Transmission the corresponding Portal or Gate of Light is manifest and opened, all according to the Ratzon of Elyon, the Most High; each day, each and every Holy Gate needs to be manifest and opened so that spirits and souls predestine to pass through it might do so and be drawn up in the Great Exodus, the Great Liberation.

We tend the Gate of the Christ Revelation – Christian Gnosticism, Christian Kabbalah, all for the sake of those souls destine to enter and ascend through it, and all for the sake of the glorification of God, the True Light.

The key of this Portal or Gate of Light is the Blessed Name of Yeshua, Adonai Yeshua, Yeshua Messiah, Adonai Messiah and Adonai Yeshua Messiah; and we shall say the key of the Portal or Gate that is coming into being is Kallah Messiah, Or Kallah and Kali Kallah – for such is the prophecy in our lineage, the coming into being of the Woman of Light, the fruition of the revelation of the Human One of Light, male and female unified in one Body of Light.

All of this is instruction on kavvanah and devekut in prayer – for the fullness of kavvanah and devekut in prayer assumes full knowledge and understanding of how and why we pray, awareness of what we are actually doing on spiritual and metaphysical levels when we offer up our prayers each day; it is not a religious duty, but it is a spiritual labor, a spiritual work, in service to the people and the land, and the Divine Presence.

Here it must be said, as it is known to true prophets and apostles, on a certain day it could very well be that the prayers of a single individual in Christ might be what preserves and sustains the entire world that day; hence, the prayer of one single individual could be the salvation of the world on that day. Therefore the prayers and good works of each and every individual each day are important, and the prayers of each individual are important and are powerful – some day it may be that an individual’s prayers spoken in secret might save the world!

When an individual’s prayers might serve to save the world we do not know; God knows. However, knowing that one day our prayers might serve in this way, naturally we pray every day, as though each day it is the salvation of the world – such is the way that navim, the prophets, pray, for they know that their prayers are a holy sanctuary for spirits and souls, deliverance.

A Most Essential Continuum of Prayer

If and when a person does not know what to pray, or if and when they are too preoccupied with matters of daily living to do into the heights three time a day, Adonai Yeshua taught a perfect prayer of Supernal Mercy and empowered it for all generations by praying it himself – The Lord’s Prayer. If this holy prayer is prayed with full kavvanah and devekut in faith, and it is unified with the Blessed Name of Yeshua Messiah, it will accomplish the intention of each of the three times of prayer when prayed at that time, if only a person remembers Hayyah Yeshua, the Risen Messiah, and remembers to pray it; all three times of prayer are fulfilled in it.

Anywhere, at any time, the Lord’s Prayer may be prayed inwardly – so there is never a reason to miss a session of prayer in the day; for in the midst of anything this prayer may be spoken in the heart, held in the mind, cleaving to the Messiah and Shekinah of Messiah.

Having done this throughout the week, then on the Holy Shabbat you may go into the heights when you take your rest from the world as ordained in El Elyon.

We shall say, if and when you keep a continuum of prayer as a little child in this way, although it is the least extent to which a continuum of prayer and meditation can be tended, nevertheless it is extremely great and lofty – for the grace of the Risen Messiah is in the words of this prayer, all as conceived in the Sacred Heart of Adonai Yeshua.

Indeed, one there was a great saint in the tradition – a true Sacred Tau, who knew all of the ways of profound mystical prayer, holy meditation and sacred ceremony; yet, in humility, as a child in the lap of the Divine Mother, he prayed this prayer to the Living Father in the three sessions each and every day of his life – he would unified his soul with the Supreme Name of Adonai Yeshua Messiah, knowing the unification of all Divine Names in this Most Holy Name, and he would pray the Lord’s Prayer, and then would abide in Primordial Meditation, in Union, for the remainder as though a Hashmal of Supernal Mercy and Grace. On the Holy Shabbat he would go into the Supernal Heights, running and returning for the Divine Presence and all his relations – but throughout the week his entire practice was the Blessed Name, the Lord’s Prayer and Primordial Meditation. In between sessions he would abide in Primordial Contemplation, and if and when there was a need, he would pray for that need by way of the Lord’s Prayer. This was his way in the Continuum of Light Transmission throughout his life – anything else he did only for his companions, for the sake of their education and sharing empowerments with them, and yet he was a great vision bringer and wonderworker in the lineage, a great gnostic apostle, fully realized in Supernal or Messianic Consciousness. Indeed, upon his death the signs of Rainbow Body Attainment shone forth according to witnesses.

*Once, when a companion inquire of this Sacred Tau why he held himself to so simple a continuum he said, “How should I, a little child of the Mother, lift the weight of the great and holy ones of the Divine Order – if there is anything to be done, the Mother does it, if I were to think to do it, it would be presumption and conceit on my part.” Of this Mother Sarah once said, “This is perfect spiritual self-worth untied with perfect spiritual humility – so the Mother Spirit has accomplished everything in and through this holy one, and has even become manifest as him.”

Thus, truly, there is great power in a continuum of prayer with the Lord’s Prayer when a person remembers and keeps the Holy Shabbat; coupled with acts of loving kindness, charity, the whole Power and Illumination of the Gospel is in it – yet, it is so simple, anyone who is willing can tend the Flame of the Continuum in this way.

Although this teaching on the Most Essential Continuum of Prayer is often given to novices as a place to begin, and in skillful means it is often given to individuals who wish some practice but are too busy for very much, it is known by initiates of the Order of St. Gabriel as the “perfect instruction” in the Way of the Navi.

Essential Kavvanot in the Lord’s Prayer

Abide for a moment in Primordial Meditation, and return your heart to the Place (Makom); turn your mind to the Holy One and Shekinah, and cleave in your heart to the Messiah and Shekinah of Messiah – and then pray.

Our Father in heaven, hollowed be Your Name – focus your strength on the Holy Name of Yahweh

Your kingdom come – focus your strength on Adonai-Malkut, the Divine Presence

Your will be done – focus your strength upon Eheieh-Ratzon-Keter

On earth as it is in heaven – focus your strength on the influx of all Holy Sefirot into the Presence-Malkut, and so into your very own body.

Give is this day our daily bread – focus you strength on Yeshua-Tiferet.

And for give us our debts as we forgive our debtors – focus your strength upon El Shaddai-Yesod.

And do not bring us into the time of trial, but rescue us from the evil one – focus your stength upon Yahweh Elohim-Da’at.

For You are – focus your strength upon El Elyon-Keter

The Kingdom – focus your strength upon Adonai-Malkut

And the Glory – focus your strength upon El-Hesed

And the Power – focus your strength upon Elohim-Gevurah

Forever – focus your strength upon Hayyah Yeshua, the Risen Messiah

Amen – focus your strength upon Kallah Messiah and the World-To-Come, New Jerusalem.

Then, intone Yeshua Messiah, and say Hallelu Yah! Amen; with the conscious intention that all beings might be blessed and redeemed.

*A Kabbalistic Cross may be used to energize this movement if you wish.

As in the beginning, this movement of made complete be returning to Primordial Meditation, if only for a moment.

These are the essential kavvanot of the Lord’s Prayer.

*Some initiates begin it with the Shema and the three essential kavvanot of the Shema, as taught in the tradition; in this way they unify their soul with the Middle Pillar at the outset.

May all beings be uplifted in the Great Resurrection and Ascension – all in Hayyah Yeshua; amen.


Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Brooke

#3 Postby Brooke » Tue Oct 02, 2007 3:12 pm

Shalom, +Tau Malachi !

I'm speechless...

So much guidance here on praying and prayers. I was really moved by your emphasis on prayer with focus -- and purpose -- for all realms and sentient beings:

Through prayer with full kavvanah and devekut we seal the gates to the Other Side, and likewise, when shades and shadows enter, or influences of the klippot, they enter in order to be rectified, uplifted and redeemed – and from one day to another, though at times seemingly they are often the same, in truth they are not the same at all; one day one portion is uplifted and redeemed, and another day another portion presents itself to be uplifted and redeem. So it goes in the continuum each and every day throughout an initiate’s spiritual life, some portion of admixture in the world being purified and clarified, and some portion of darkness being dispelled and the holy sparks being extracted from it.

... and here in Assiyah:

This is the spiritual labor of the gnostic apostolic succession and all of the faithful and elect associated with it – the manifestation of the fullness of the Shekinah of Messiah and a labor towards the Second Coming; for through their daily prayers and meditations the Spiritual Influxes of the Supernal Sefirot are all drawn down into Malkut and the fullness of the Holy Shekinah, the Divine Presence, is manifest in the world – the Gate of Kingdom of God, the Light Realm, is in the world.

Thus, in truth, the faithful and elect do not pray for themselves alone, but they pray for the people and the land; yet more, however, they pray for the Divine Presence, the Holy Shekinah, so that she should not be diminished or found lacking, but be manifest in her full glory and power in the world – by this the entire world is blessed and sustained, preserved until the fruition of the End-Of-Days


May The Holy Shekinah continue to let the the spirit-guided labors of +Malachi and the Sophian Fellowship be a Light Opening Up Our World More and More to a Divine Remembrance!

Love, Light, and Blessings!
Brooke

Tau Malachi
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The Fullness of the Human One & Divine Presence

#4 Postby Tau Malachi » Wed Oct 03, 2007 2:39 pm

The Pleroma of the Human One & the Divine Presence

The three times of prayer each day represent the fullness of the Human One and Divine Presence, for when they are offered up the Moral Triad (Hesed-Gevurah-Tiferet) is brought down into the Triad of Action (Netzach-Hod-Yesod) and Zer Anpin (the Six) is joined to Nukva (Malkut), and so the Soul of the Messiah and his Divine Consort are brought into union, the image of the Great Seth shines forth from the Bridal Chamber. When the fullness of the Human One and Divine Presence is manifest, and the Human One and Divine Presence are brought into union, the Six and Malkut are uplifted to Da’at, and the influx of the Supernals descends, pouring out upon the body and soul of the mekubal, and so the world is blessed.

Malkut is called the Gate of Prayer and Adonai is the Holy Name upon which everyone can call – and so through prayer all have access to Ha-Shem, and to the Holy Shekinah and Divine Powers. When a person prays with faith, calling upon Ha-Shem with a good heart and good intention, in that very instant they are established in the first grade and something of the Divine Presence and Divine Powers is with them – according to the degree of their kavvanah and devekut their soul is blessed and elevated, all through Divine Grace. Thus, they become the image of the Human One and Divine Consort united below, forming a circuit with the Human One and Divine Consort united above; resemblance is spiritual nearness, and so blessings flow forth from the Supernal Abode.

Among the three times of prayer it may be said that morning prayer is most essential, for all of the prayers of the day rest upon it, just as all of creation is founded upon the Mercy-Hesed of God – and so the saying, “Good in the beginning, good in the middle, good in the end” may be applied to morning prayer; and we may say there is something prophetic in the morning session of prayer, for in it we behold the conception of the new day and the matrix of spiritual forces that form within and behind it – we can see the flow of spiritual forces that will move in it.

When we speak of morning prayer as most essential, we do not mean to imply that afternoon prayer or evening prayer is less important, or that they ought to be neglected, but quite the opposite; they flow out of the morning prayer and are shaped by what is revealed in our morning prayers, and are the continuum of what is begun in the morning, bring our prayers full circle, from the Gate of the East to the Gate of the West, following the Path of the Spiritual Sun each day.

The Way of Morning Prayer

Although morning prayer corresponds to the Divine Names of the Pillar of Mercy, in morning prayer it is good to called upon all of the Divine Names, for at the very outset of the day we wish to manifest the fullness of the Human One of Light (Messiah) and Divine Presence (Shekinah of Messiah) – when the influx of the Supernal Shekinah is drawn down into the Lower Shekinah, the Lower Shekinah becomes the image of the Supernal Mother, which is to say she become Shekinah of Messiah, the Supernal Light-presence and Light-power being manifest in the world.

Thus, intoning the Shema, at the outset of morning prayer initiates of the Holy Order will contemplate the Holy Sefirot, ascending from one grade to another by way of their contemplation – they consider the mystery of how Ain Sof relates and interacts with creation through the Holy Sefirot and Divine Presence, beginning with Malkut and ascending from one Sefirah to another until they unify their soul with Keter through contemplation of El Elyon and Eheieh. When an initiate unifies their soul in this way through holy contemplation, then they will seal the unification of their soul with the contemplation of God’s Supernal Mercy manifest as the Divine Revelation, contemplating the essence of the Holy Torah manifest as the Holy Gospel, the Divine Incarnation and the advent of the Risen Messiah, Supernal or Messianic Consciousness; with this holy seal, unified with the Holy Messiah and Shekinah of Messiah, they are empowered to draw down Supernal Blessings, having ascended, joining their thought to Thought (Binah), their mind to Mind (Hokmah), and their will to Will (Ratzon, Keter-Da’at), they descend bearing Divine Light and Blessings.

Thus, having contemplated the Holy Sefirot in ascent, they call upon the Divine Names and pray the Holy Sefirot in descent from the Supernal Crown to the Supernal Kingdom, and as they are praying, having united themselves with the Blessed Name of Yeshua Messiah and put on the Body of Vision of the Risen Messiah, they pray as the Messiah, for as a member of the Mystical Body of the Messiah and as an emanation of the Shekinah of Messiah, because the Holy Spirit prays with, in and through them, they are Adonai Messiah at prayer.

Of such holy prayer, as Adonai Yeshua said in his own prayer when resurrecting St. Lazarus, so we may say, “Abba-Father, I thank you for hearing me. I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me” (John 11:41-42).

Now praying the Holy Sefirot begins with Keter-Da’at, and the Divine Names of El Elyon and Eheieh; the beginning is the Holy Remembrance of the Divine I Shall Be (or Divine I Am), the innate perfection of the Human One of Light in us, and in all creation, and our innate unity with God and Godhead in the Human One of Light, the Messiah – through this Holy Remembrance we can give praise and thanks corresponding to Keter-Da’at, and invoke the influx of blessings of Keter-Da’at, including the invocation of Enoch-Metatron and the Hayyot.

Descending, this Holy Remembrance becomes the remembrance of the Living Father (Supernal Abba), the Light Continuum and formless realms of the Pleroma of Light, and through this Holy Remembrance we can call upon Yah and Yahweh (Yah-Ha-Va-Ha) and we can give praise and thanks corresponding to Hokmah, and invoke the influx of blessings of Hokmah, including Ratziel and the Ofanim.

This leads us to the remembrance of the Supernal Mother, Supernal Shekinah (Supernal Imma), the Matrix of Light and the form realms of the Pleroma of Light, and through this Holy Remembrance we can call upon Yahweh Elohim and we can give praise and thanks corresponding to Binah, and invoke the influx of blessings of Binah, including Tzafkiel and the Aralim.

In the same way we descend through the Six of Zer Anpin, remembering the fullness of the Human One of Light – the Mercy of the Messiah, the Judgment of the Messiah (Divine Incarnation and the Apocalypse); and we remember the Compassion of the Messiah, the Risen Messiah and Holy Child of the Woman of Light; and the Dominion and Submission of the Holy Lamb of God; and the Human One of Light as the Foundation of the World-That-Is-Coming; arriving at Malkut we remember and invoke New Jerusalem, and celebrate the union of the Groom and Bride in the Bridal Chamber, the Great Seth, Shin-Tau.

When we come to Yesod, the Holy Tzaddik, there is the prophecy of the day, so that we pause and gaze, looking and seeing what has transpired in our prayers, what has arisen in thought, emotion and imagination as we have prayed the Holy Sefirot, whether apparently an auspicious flow without distraction, or apparently an inauspicious flow greatly encumbered by distraction, or apparently admixed with periods of an auspicious flow and periods of obstruction; corresponding to what we see we will pray and respond as needed. As taught in the Zohar regarding the interpretation of our dreams, however, whether apparently auspicious, inauspicious or admixed, we will interpret what we behold in a positive fashion, and speak the Word of Ha-Shem, the prophecy, accordingly; even when trial and tribulation arise it is all good, Kol Tov.

Now the mirror of prophecy is our own mind, consciousness or soul, and whether hazy or clear prophecy occurs it depends upon the purification of the mirror and self-knowledge. The flow of our prayers may be more or less reflective of the state of our own energy, so that whether or not we can actually perceive the matrix of energy in the world that day depends entirely upon the degree to which we purify ourselves and are clean and clear, and upon the degree to which we know ourselves, and therefore can discern between our own energy and the energies of the world. Nevertheless, we are the world and the world is us, and regardless we respond just the same whether it is our own energy or the energy of the world – it is very important that whatever distractions arise, or whatever admixed or dark desires and fears come, that these klippot are shattered and their sparks uplifted to the corresponding Sefirot. Thus, our prayers in Yesod and Malkut will include the tikkune-healing of whatever has arisen, being shaped by what we have witnessed – a conscious response to what we have seen and the speaking of prophecy of that day, all as is ordained by Elyon, the Supreme.

When we have prayed the Holy Sefirot in this way, then we turn our attention to the Pillar of Mercy, ensuring the influx of Hesed-Mercy into the Divine Presence as she goes out that day.

In a similar fashion, anyone who arises in your thoughts during prayer, living or dead, their arising in your thoughts is a call to pray for them, and likewise, any matter in the world that arises in your thoughts is a call to pray for that cause – in the midst of prayer what is to be prayed for is revealed to us, and according to the Divine Will and Divine Kingdom we respond, praying as we are guided in the power of the moment by the Holy Spirit. This is why prescribed prayers are not laid out in our tradition, for we wish to respond to the flow of what’s happening and the inspirations that arise through the Holy Spirit.

Now our intention in ascending and descending through the Holy Sefirot is the fullness of the Human One of Light in us and the fullness of the Divine Presence – as we ascend, the fullness of the Human One is manifest in us, and as we descend we drawn down all Supernal Blessings into the Divine Presence, the Holy Shekinah, giving her full ornamentation, glory and power to accomplish the Divine Ratzon of that day. To the extend that we unify our soul with her and she binds herself to us, as the Human One and Shekinah are in us united below, we are the image of the Great Seth (Shin-Tau, the Light of the Cross) manifest below, the mystery of the Bridal Chamber being made manifest.

In this is the true mystery of the hieros gamos – the sacred marriage; one who becomes unified in this way is the “solitary” Adonai Yeshua praises, self-contained, self-generating, an authentic individual inseparable from the universal, an authentic human being, having united male and female in one Body of Light.

*Morning prayer corresponds to the mystery of the Bridal Chamber, that abode from which the Divine Life emerges.

The Way of Afternoon Prayer

The afternoon prayer flows out of the morning prayer, and as has been said, afternoon prayers correspond to the Pillar of Severity – binding and shattering of klippot, and uplifting holy sparks, judgment.

Having run and returned, ascending and descending in morning prayer, the soul of the initiate is unified that day with Ha-Shem and the Holy Sefirot, and they walk in the company of the Holy Shekinah, the Holy Bride. Thus, afternoon prayer begins with this Holy Remembrance which is invoked by the Shema at the outset of the afternoon session, as at the outset of all the sessions of prayer throughout the day.

The essential kavvanah of afternoon prayer is the Passion and Crucifixion, and remembrance of the Sanctuary of Grace established in Hayyah Yeshua, the Risen Messiah, for this is our empowerment to dispel sin or negative karma and klippot, all spiritual forces being made subject to the Blessed Name of the Sun of God.

On the one hand, we will remember the prophecy of the day, and if and when there was an appearance of an inauspicious flow at the outset of the day we will continue our labor to dispel the corresponding klippot and uplift the sparks bound up in them; on the other hand, we will look and see what has transpired and is transpiring, looking to see any taint, trace or obstruction reflecting the influence of klippotic beings-forces that might have arisen during the day, and respond to them accordingly.

In morning prayer Psalms of praise and thanksgiving, mercy and grace, are often used, in the afternoon prayer wrathful Psalms of divine protection and judgment are often used – understanding that our enemies are not blood and flesh, but are the spiritual forces of the klippot; thus, Psalms of judgment and repentance may be used as “spells” against admixed and dark forces of klippot.

The aim of afternoon prayer is to restore Holy Remembrance, shatter klippot and uplift and reintegrate holy sparks to the Light Continuum. Thus, the Divine Names invoked will be determined by the nature of the klippot to be uplifted, the appropriate corresponding Names being understood by the vices attributed to impure manifestations of the Sefirot.

In that the 72 Names of God all bear liberative power, the navim and tzaddikim may employ appropriate Names corresponding to the klippot being liberated, though this is an advanced practice requiring knowledge and understanding of these Holy Names of three letters.

As reflected in the wrathful Psalms, the conclusion of afternoon prayers should be in praise and thanksgiving, and on the side of Hesed-Loving Kindness; they do not end in judgment, but in mercy, forgiveness, redemption.

*The afternoon prayer corresponds to the Rite of Ransom or Redemption, the cause of the Great Exodus, or Great Liberation through Hearing the Word.

The Way of Evening Prayer

The evening prayers flow out of the morning and afternoon prayers, and they become a natural balance of Mercy and Severity in the Compassion of the Sacred Heart – these prayers are joined to the initiate’s reflections upon the day and integration of the day, and they are often joined to the study and contemplation of the Holy Torah and Gospel, probing deep mysteries. In other words, we linger in these prayers.

Although evening prayer corresponds to descending and ascending Yichudim together, the movement of this time of prayer is in ascent as we prepare for the journey of the soul into to the heights in sleep and dream as in death and the afterlife. Thus, we pray the Holy Sefirot in ascent from Malkut to Keter, drawing the people and the land, and the Entirety, in ascent with us; our ultimate intention is the perfect blessing and pure joy of Clear Light Dissolution.

Very often, with adepts and masters of the tradition, the fruition of evening prayer is the Transference of Consciousness (Path of the Arrow) enacted on behalf of all; therefore the essential kavvanah is the Ascension of Adonai Messiah and the outpouring of Pure Supernal Grace which occurs by way of the Middle Pillar.

Whatever spiritual labors were begun in morning prayer they are completed and sealed in the evening prayer – going full circle.

*Evening prayer corresponds to the mystery of the Wedding Feast in which the Rite of Ransom and mystery of the Bridal Chamber is accomplished – thus, often, evening prayer may include an essential Holy Eucharist on behalf of all.

The Way of Midnight Prayer

The Way of Midnight prayer has been given previously, and as has been said it is the prayer of the extremely passionate, the very zealous and devote among the faithful and elect – but here we may speak an open secret regarding midnight prayer.

If you pray with full kavvanah and devekut by day, and you are fully immersed in the spiritual life and practice, and communion with the Holy One is your life’s passion, so will your soul naturally and spontaneously take up prayer and meditation in sleep and dreams, and you will experience communion with the Holy One and Shekinah even during your sleep at night.

Indeed, initiates may very well arise at midnight to study and contemplate the Holy Torah and Gospel, and to pray and meditate, and worship in the Presence of Ha-Shem; the psychic atmosphere is especially clean and clear at this time, and very conducive for such things, because the souls of the profane have taken flight into sleep and dream to those abodes to which they cleave, so the psychic and spiritual gravity is reduced. Yet, there is a significantly more subtle and sublime arising at midnight for prayer, for performing the Transference of Consciousness while going to sleep and practicing Dream Union, the souls of adepts and masters do not sleep when the body sleeps, but, liberated from the klippah of the dense body, they arise in the Body of Light to serve Ha-Shem and the Holy Shekinah. Thus they experience luminous and lucid dreams, and vision in dreams, and prophecy in dreams and visions, and they take up their spiritual labor in the Continuum of Light Transmission within the inner dimensions, drawing their soul up in the Ascension. These are the “great prayers of midnight,” and the study and contemplation of the Holy Torah in this way is the full generation of immeasurable blessings and grand new heavens or light realms in the Body of Glory; not only will the holy tzaddikim ascend through the heavens preaching the Gospel of Truth and extending the Light of the True Cross, but they will pass into the dominions of the demiurge and archons, preaching the Holy Gospel, and even descend into the abodes of Gehinnom (hell) as did Adonai Messiah, illuminating and redeeming souls.

In just the same way that disincarnate tzaddikim and the maggidim labor in secret in the subtle inner dimensions, so also do the incarnate tzaddikim – such are their midnight prayers, for in the midst of the body’s slumber they do not sleep, but they arise with Adonai Messiah in ascent for the salvation of the world and the Entirety.

Blessed are these into whose hand El Elyon has delivered their enemies; and blessed is El Elyon who created the heavens and the earth, with whom their soul abide in union – and blessed are we that such holy ones live and move among us in every generation, the Mercy of El Elyon that preserves the Continuum of Light Transmission among us from one generation to another. Hallelu Yah! Amen.

Indeed, these are the holy tzaddikim of the Divine Order who Ha-Shem uplifts beyond the angels, and to whom even great cosmic divinities, gods and goddesses, look for their enlightenment and liberation from the Entirety – they are as Enoch, the Initiate.

*Midnight prayer corresponds to the Perfect Repose of Christ in God, the union of the Messiah in El Elyon, Eheieh.

If a person claims the realization of Eheieh, the Divine I Am, but in their soul, as in their body, they sleep and dream, they are mistaken; for the realization of Eheieh is the realization of the One-Who-Never-Sleeps, and therefore it is the realization One-Who-Never-Dreams. Indeed, if the soul does not sleep then what arises is no dream, but rather it is the Vision of the Real and it is *Supernal Prophecy* – the Gnosis Mind of the Messiah.

Melekh Messiah never slept, but as the Holy Gospel proclaims, he went out in secret to pray and commune with the Living Father every night – and so it is with the perfect holy apostles.

The Continuum of Prayer among the Navim – Prophets

In this, perchance, you have some insight into the continuum of prayer with a navi – a vision bringer; for the opening of consciousness to Ruach Ha-Kodesh (prophecy) assumes the spiritual baptism of full immersion in the Divine Life.

This truth is very simple and is understood in dream – what do souls dream about, whether in their daydreams or the dreams of the night? They dream about what they most love, what they most desire and fear, and it is this that fills their dreams, for it is the vision of themselves that they invoke. Thus, loving the world and things of the world, the dreams of the profane are filled with images of the world and things of the world; but when a soul loves heaven and things of heaven, and yet more, loves and fears Ha-Shem, then their dreams are filled with heaven and things of heaven, and they experience Divine Vision, Divine Revelation, and they commune with Ha-Shem and the Shekinah.

So Adonai Messiah taught us saying, “You cannot serve God and money” – you cannot serve the demiurge and God, the True Light, for either your soul will cleave to the false lights or to the True Light, and you will become that to which you cleave, whether in dreams and visions, or in the afterlife, just the same.

This is the Judgment – the Father, Abba, is not judging, nor is the Spiritual Sun, the Messiah, judging; but the Judgment is in that to which we cleave, for it is that to which we cleave that becomes the reality of our experience – the Judgment is in each thought, emotion, image, word and deed, for according to the state of our mind, heart and life is the generation of the reality of our experience, whether in life, sleep and dream, or death and the afterlife.

Understanding this, quite naturally, the person who believes that they have been called to the Way of the Navi, or who believes they have been called to the full push towards self-realization in Christ, will tend the Flame of the Continuum with zealous passion, and immerse themselves in the Divine Life, for to such a person there is no other way to live, not on account of religious dogmas and doctrines, but by an inner knowing in their holy soul and in the desire of their heart.

Thus, the life of the navim and tzaddikim has its foundation in prayer, and in meditation and sacred ceremony – the worship of El Elyon in spirit and truth; they live the Life Divine in all that they do.

So it is among the faithful and elect, each according to their called, and to their appropriate grade and capacity, all as they are inspired and empowered to do by the Holy Spirit, the Mother Spirit.

Prophecy & Opening Portals of Light

In the midst of the continuum of daily prayer there is a natural play of prophecy and calls for the opening of Portals of Light as a navi is drawn up to higher grades of dream, vision and prophecy – prophecy is not simply insight into what shall come to pass in the future; that is the least form of prophecy – rather it is insight into spiritual works needed on behalf of the people and the land, and insight into the cycles of power (ofan or aeons) and what can and is to be done in them, and it knowledge of Portals of Light that are to be opened.

Quite naturally, a vision-bringer is also a wonderworker – at least in the higher grades that enter into the realms of the greater prophets and apostles of God; and beholding the Body of Vision, the navi brings the vision to the people and seek to enact the Body of Vision in the world with the people, laboring to fulfill the Divine Ratzon. Prophecy is, thus, a call to an active spiritual labor with the Divine Mother (Supernal Shekinah) as she seeks to make herself manifest in the Daughter (Lower Shekinah).

The Body of Vision may, indeed, be a call to the people for confession and repentance of sin, and a labor of tikkune, rectification, correction and healing; but it may also be knowledge of auspicious times to invoke specific blessings Ha-Shem intends the people to receive, and yet more, it may also be a call for the opening of Portals or Gates of Light.

Now, when a Portal of Light is to be opened in the world, Ha-Shem and the Shekinah show the vision bringer how it is to be done in dream, vision, or by way of prophecy – direct knowing; they are given prayers and invocations, perhaps even songs, and they are given meditations, and they are shown the appropriate talismans and movements in sacred ceremony – these they enact for the people and the land, or often bring to the people and call the people to enact with them. In the spiritual work that is done, according to what has been revealed and inspired, the Portal of Light will be opened, giving access to a new divine and spiritual energy in the world.

Naturally, when a true navi arises in an assembly, and brings a vision for the assembly, the faithful and elect of the assembly listen and hear, and seek to enact the Body of Vision to open the Portal of Light as they are called by Ha-Shem; indeed, along with the navi, they will do everything possible to make certain that the Portal of Light is opened and made manifest, all according to the Divine Ratzon.

It is an act of loving-kindness and charity of a very high grade to help a true navi or tzaddik manifest the Body of Vision and open a Portal of Light, for it is a gift to the entire world and it is direct service to the Supreme and Shekinah of the Supreme; the greater the energy of loving-kindness and charity involved, the greater the empowerment and glorification of the Divine Presence in the movement, and the more auspicious the circumstances of the opening of the Portal of Light – the greater the blessings flow out into the world.

Gimilut Hasidim – Acts of Loving-Kindness

Wanting to do acts of loving-kindness is a natural result of maturation in the spiritual life and practice, and is the direct expression of the generation of the Sacred Heart – talking about spirituality is one thing, living it is another. If we pray that the people and the land are blessed, then naturally we will want to be a bearer of blessings to the people and the land, taking up acts of loving-kindness and charity, *good works*.

As St. James teaches us, where there is sincere faith there will be good works, for faith leads to action, to active love and compassion.

Indeed, the faithful and elect are often the “angels” God sends to answer the prayers of the people, therefore, wherever there is a need we seek to fulfill it whenever possible.

In the Gospel, Yeshua Messiah calls us to “love one another,” and say that through acts of loving-kindness we worship and glorify God; the nature of the love of Christ, as demonstrated on the cross, is to attend to the well-being and welfare of others above and beyond one’s own.

Now through Gimilut Hasidim, more than anything else, the soul is uplifted and unified from grade to grade, and prayers and meditations are empowered and made effective; for the truth of the Holy Sefirot is being actualized and realized, expressed and embodied, and the klippah of the egoistic self, and grasping at name and form, is being completely shed – a soul is truly purified and sanctified through acts of loving-kindness.

There are deeds so generous that Ha-Shem does not even ask everyone to do them – and yet, for each and everyone of us, there is an act of loving-kindness which cannot be asked of us, which we must look and see, and offer freely on our own, on account of the desire to give, the desire to love; and it is through this noble gesture that we complete our work, fulfilling the mission of our holy neshamah.

In the tradition, and certainly in the Way of the Navi, the continuum of prayer and acts of loving-kindness are completely interwoven – an extension of blessings inward and outward, and a worship of the Holy One transcendent and immanent.

In closing we shall say: The measure of truth in all things of the spiritual life is the Sacred Heart – the presence of love and compassion.

*In any discussion of more lofty realms, such as those of the prophets, or in any discussion of deep esoteric mysteries, this truth of the Sacred Heart must be remembered, for apart from it all is null and void – it all becomes the futility and vanity of spiritual materialism, or false spirituality.

May the Divine Presence be manifest in her fullness each and every day – may the inmost heart’s desire of all beings be fulfilled; amen.

Blessings & shalom!
Tau Malachi

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Bet Hitbodedut

#5 Postby Tau Malachi » Thu Oct 04, 2007 1:23 pm

Bet Hitbodedut: The Prayer & Meditation Room

“…whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you” (Matthew 6:6).

When you wish to pray with full kavvanah and bring about Yichudim you must go within and shut the doors of the exterior senses, enacting a spiritual retreat (hitbodedut) from the material body and its senses, divesting the soul of the body so that the soul might pass into the Body of Light and the interior sense might open – sight into the World of the Holy Spirit, which is to say the knowledge of the World of Angels and World of the Holy Sefirot.

Now, going within you may gather your consciousness into the Heart Star, the Brow Star or the Crown Star – or even the Transcendent Star above the head; cleaving with the heart, with passion, go into the Heart Star, within and behind the heart; cleaving with your mind and thought, go into the Brow Star, in the center of the head; cleaving with your soul, go into the Crown Star or Transcendent Star, the space of Pure Being, the Divine I Shall Be.

When the breakthrough to Supernal or Supramental Consciousness transpires, then you may cleave in these three ways at one and the same time, and it is perfect devekut – rapturous union.

When Supernal or Messianic Consciousness dawns, the Supernal Light transforms the mental, vital and physical consciousness, and with the development of consciousness beyond the body, there is an influx of Divine Consciousness into the body – then you will not longer need to divest your soul of your body to entertain full kavvanah, for in the non-dual realization the Pleroma and Entirety are inseparable from one another, the Light Realm is above and below, within and all around.

Until that time, though, to pray with full kavvanah you must divest your soul of the klippah of the body, as in deep meditation (hitbodedut).

When we speak of divesting the soul of the body, as in the case of accomplished adepts in the tradition, this may be an actual shift of the center of consciousness from the physical body into a Body of Light; but it may also be an immersion in prayer or meditation so deep that concern for or awareness of the body vanishes – there is no thought of the body so that one’s attention is not directed to it at all. Then the highest rungs of the Ladder of Lights may be reached during prayer.

Just as you must close the doors of the exterior senses and divest the soul of the body in order to enter into higher grades of mystical prayer, so it is good to have a secret room, a Meditation Room (Bet Hitbodedut) into which you can go and shut the door, praying to the Holy One in secret and worshipping in the Divine Presence in private – if you set aside a room for prayer, meditation and sacred ritual, and you purify it and consecrate it, and keep it energetically clean, with time the energy or light-power of your prayers, meditations and sacred ceremonies will pervade it, so that merely entering into it you will be blessed and elevated.

In time, however, tending the Flame of the Continuum in such a room, you will find that something more than merely your own spiritual and psychic energy, or your own light-power pervading it; for will find that the spirits of tzaddikim visit that sacred space, and that maggidim and luminous spirits come and go from it continually – it will become a true Holy Sanctuary that greatly blesses and benefits you when you pray, meditate or perform sacred ceremony in it, for divine and holy beings will be with you in your worship in that place, for it will become Makom, the Place of Meeting.

Now if and when Supernal or Supramental Consciousness dawns, or even the higher gradations of mental and vital consciousness, one’s very own field of energy and aura surrounding the body will become as this Holy Sanctuary, just we often experience when visiting living tzaddikim – there is a vast and brilliant matrix of divine energy-intelligences enshrouding them, and holy and divine beings are constantly with them, and are perpetually coming and going from their presence; but until such time as we become holy and self-generating in this way, the Bet Hitbodedut is very useful and important, perhaps even indispensable if a person seeks to cleave to the highest rungs of the Ladder of Lights.

We can and do, indeed, pray and meditate virtually anywhere, and we would never wish to be exclusively dependent upon a special room or environment for effective prayer and meditation; yet, the subtle psychic and spiritual atmosphere of the earth is largely populated with admixed and dark forces, and there is a great psychic gravity, like a dampening field, produced by them. Thus it is good to have a sanctuary in which the psychic and spiritual atmosphere is clean and clear, free from the larger influence of klippotic beings-forces.

Aside from all of this, as we are not typically a “church-going people,” preferring to worship in private homes – often the home of our tzaddik, it is good to have a place of worship in our own home; the sanctuaries created in homes of initiates being like Portals of Light in their local communities – a theurgic talisman extending Divine Blessings and Light to the people and the land.

When the continuum of daily prayer is kept within a Bet Hitbodedut and sacred ceremony is performed in it, it becomes a sacred and holy place, and the Divine Presence dwells in it – it becomes as that holy place (Bet El) that Jacob had his dream of the ladder going from earth to heaven, with angels of God ascending and descending upon it. The more such holy places are created in the world, the better it is for the world and all who dwell in it!

Thus, it is not only for oneself alone that a Bet Hitbodedut is created and tended, but for the people and the land, the entire world – in itself it become a physical expression of our continuum of prayer, meditation and sacred ceremony, as well as a physical talisman of the Continuum of Light Transmission, and blessings are transmitted to the world through it.

Bet Hitbodedut is an expression of the mystery of Malkut and is an action of cleaving to Adonai – the first holy grade.

May we be blessed and empower in the creation of Holy Sanctuary for ourselves and all beings; and yet more, through Divine Grace, may we be and become a Holy Sanctuary for all beings – amen.

Blessings & shalom!
Tau Malachi

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Sacred Feathers & Prayer

#6 Postby Tau Malachi » Thu Oct 04, 2007 2:40 pm

Sacred Feathers & Prayer

“The kingdom of heaven is like a mustard seed that someone took and sowed in his field; it is the smallest of all seeds, but when it grows it is the greatest of all shrubs and becomes a tree, so that the birds of the air come and make their nests in its branches”
(Matthew 13:31-32).

According to the Zohar, whenever the birds of the air are mentioned, on a mystical and esoteric level it is a reference to the holy angels of God, the maggidim, who like birds are winged beings flying through the air of the Great Spirit.

Adonai Yeshua taught that both the kingdom of heaven and faith were like a mustard seed, and in so doing he teaches us that faith and the kingdom of heaven are synonymous – and so it is in the Kabbalah, Malkut means “kingdom” and Malkut is also called “faith,” the Upper Shekinah being called the “parent of faith,” or “mother of faith.”

Faith is the first grade of cleaving, corresponding to the Divine Name of Adonai, faith being the Gate to the Kingdom of Heaven, which is also called the Gate of Prayer; whenever and wherever we pray, meditate or perform sacred ceremony, we pass through this Holy Gate into the Divine Kingdom (or Light Realm), and the kingdom of heaven is made manifest in that place, and to that place the birds of the air are attracted, and in it they make their abodes, which is to say, the angels of God are attracted and dwell in that place. Thus, calling upon Ha-Shem, cleaving to the Holy Shekinah in faith, and attracting angels to ourselves, blessings are transmitted to us, and through us they are transmitted into the world.

Now there are angels of our Heavenly Father and angels of our Earthly Mother, and among the angels of our Earthly Mother the birds of the air are often said to be closest to the angels of our Heavenly Father – flying high in the sky, it is as though they fly in between earth and heaven, and in our experience, like the radiant angels of our Heavenly Father who appear in the visionary dimension, these angels of our Earthly Mother are often messengers of God to us. Thus, naturally, their feathers are considered sacred and become tools that are used in prayer, meditation and ceremony – to the extent the holy angels carry prayers in ascent and birds of the air are like them, feathers have a special correspondence to with prayer, and the use of them in prayer is said to help elevate of soul and help our prayers ascend to the Heavenly Father, the Sky Father.

All manner of different feathers from different kinds of birds may be used in our continuum of prayer – all depending upon the nature of our prayers and what we are praying for; but there is a general correspondence of specific feathers to the three times of prayer, as well as to the midnight prayer.

The feathers of the eagle correspond to morning prayers, corresponding to the Upper Shekinah, Human One of Light, and influx of spiritual energy from the Supernal Sefirot into Malkut – thus, if and when an initiate is blessed to have an eagle feather in sacred trust they may use it in their morning prayers.

The feathers of the hawk correspond with afternoon prayers, corresponding to visionary power and guardianship – the Red-Tailed Hawk having a special correspondence with Gevurah; thus, a hawk feather may be used in afternoon pray by initiates who have them.

The feathers of the vulture correspond with evening prayers, corresponding to transformation, integration and healing – thus, if and when an initiate is blessed to have a vulture feather they may use it in evening prayer.

Any of these sacred feathers could be used in any of the three sessions of prayer, but they have a special correspondence as given and their use at the corresponding time is said to be especially auspicious and powerful.

The feathers of the owl, as might be suspected, correspond with midnight prayers – knowledge of death and the afterlife, sight into the hidden, and awareness of the Sun at Midnight; generally speaking, owl feathers are not used in the three daily prayer sessions, save under special circumstances, as their power is in the night (Laylah)

The feather of the raven should also be mentioned, for they have special significance to initiates of the Order of St. Gabriel because of the legend of the ravens who fed the prophet Elijah meat, preserving his life when he was fleeing persecution and embarking on a vision quest; raven feathers may be used for the in between sessions of prayer during a spiritual retreat or vision quest, or in prayers seeking divine vision for the direction of the Holy Continuum.

If sacred feathers are to be used in prayer they should be gathered and received in a sacred manner, or should be gifted by the direction of the Holy Spirit – being received, they should be purified and consecrated, and uplifted to our Heavenly Father; only then can they be used in prayer, meditation or sacred ceremony.

After every use they should be purified, and then put away in a sacred manner – if they ever fall to the ground, then a special ceremony is performed to purify them and uplift them, restoring them to the service of the Light Continuum (Yahweh).

*It is considered an ill-omen when sacred feather used in the Continuum fall to the ground, therefore we consciously respond when seeing such a sign, seeking to dispel whatever klippot are reflected in the event.

Of course, our use of sacred feather in prayer is not isolate to those that have been mentioned – a study of birds of the air and their attributes will reveal the prayers to which other feathers correspond, such as the white swan for prayers of peace and tranquility, the turkey for prayers of abundance, the blue jay for prayers of strength and voice, the cardinal for prayers of courage, and so on.

May we be blessed to become as a Tree of Life in which birds of the air come to roost, bringing blessings to the people and the land; amen.

Blessings & shalom!
Tau Malachi

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The Tallit: Wrapped in the Holy Shekinah

#7 Postby Tau Malachi » Fri Oct 05, 2007 2:16 pm

The Tallit: Wrapped in the Holy Shekinah

When Elijah spoke with Ha-Shem at the mouth of the cave he wrapped himself in his mantel, his holy tallit (prayer shawl); when he sought out Elisha, whom the Holy Spirit gave to him as his disciple, a holy companion, he threw his mantle over Elisha to receive him and transmit to him the spiritual power of a companion of the prophets. So when they crossed over the Sacred Jordan, going to his ascension, Elijah parted the waters with the power of his mantle. When Elijah was taken up in the great whirlwind he left his mantle to Elisha for the transmission of the final empowerment, imparting through the passing of his mantle the power of the Baal Shem, the Master of the Name, master of the assembly of prophets (navim). Thus, when Elisha returned from witnessing the ascension of Elijah he, too, parted the waters of the Sacred Jordan with the power of the mantle of Elijah, the transmission of the mantle of the Prophet, the Baal Shem, coming to its completion (Gemara).

The mantle of Elijah, the holy tallit, is the Holy Bride, the Divine Presence (Shekinah).

With the mantle and the holy staff the navim accomplish everything – the mantle is the power of the Shekinah and the holy staff is the Word of Yahweh.

When a navi goes to pray and commune with the Divine Presence and Divine Powers, they wrap themselves in their holy tallit, and so they wrap themselves in the Holy Shekinah, appearing as the Angel of the Shekinah when they pray and meditate in this way – the tallit is as their wings, and it is as their light-vesture, for the Holy Fire and Light of the Shekinah is in the tallit.

When you go to pray and meditate, when you are wrapping yourself in your holy tallit, envision the cloth woven of Holy Fire and White Brilliance – and so cleave to the Divine Presence and in faith know that she binds herself to you, body and soul. Thus, when you pray, wrapped in your holy tallit, you are in her and the power of Adonai is in you – it is a physical talisman and gesture of cleaving to the Holy Shekinah, cleaving to Adonai.

Alef-Dalet-Nun-Yod: This is the power of your ruach (Alef) to pass up through the door (Dalet) and transform (Nun), arising in a Body of Light, consecrated and sanctified by the shefa of the Supernal Sefirot (Yod). Ruach is your intelligence, your consciousness, gathered into the sanctuary of your heart, and the door is the place of the crossing, the top of your head, and when you arise and pass up out of the body you transform, and it is as though your body is the Virgin Imma (Mother) from which you are being born to the fullness of the Light and Life of the Supernal Human One, rebirth in the Imma Ruach, Mother Spirit. This is the secret mystery of Adonai among the Mekubalim who know and understand, those to whom Yahweh has transmitted Divine Wisdom.

In this way you will understand how Adonai is the Divine Name of revelation, for in concealment there is revelation, and in the fruition of revelation all concealments are removed.

Adonai is Hekhal, chamber, for both equal 65; and so the holy tallit is hekhal, a holy chamber of prayer and meditation – and through the power of Adonai, the Gate of Prayer, passing into the Body of Light, the soul may ascend from grade to grade, from chamber to chamber, or from heaven to heaven, all depending upon the Path of Ascension the soul sojourns when arising in the Body of Light.

As you are putting on your holy tallit, intent on wearing the Body of Vision, holding it before you and touching it to your brow, as taught in the tradition, remember and cleave to Adonai by remembering the Supreme Name of Adonai Yeshua Messiah the beginning of which is Adonai, the Divine Presence with you.

Then pray a prayer of invocation such as this: Abba, Imma, in the Name of Adonai Yeshua Messiah, we praise and bless your Holy Name, saying Baruch Ha-Shem, Blessed is The Name of Yahweh; and so we pray, let your Holy Face shine upon me--us, and let the Shekinah of Messiah rest upon us and uplift us into the Bridal Chamber, that Ruach Ha-Shemesh should shine from within us and Rauch Ha-Kodesh should illuminate my our mind, heart and life;

Yahweh Elohim, in the Name of Adonai Yeshua Messiah, bless us and empower us that our nefesh should be subject to our ruach, so that in union they should be a true and holy vessel of our neshamah – in the Name of Adonai Messiah, restore and enlightened our souls that we might serve you.

El Elyon, in the Name of Adonai Yeshua Messiah, let your Supernal Mercy, your Supernal Grace, pour forth upon one and all alike, and let all be gathered into the Mystical Body of Hayyah Yeshua, the Risen Messiah.

Eheieh Asher Eheieh, in the Name of Adonai Yeshua Messiah we pray, let the Holy Body of Hayyah Messiah be manifest in its fullness among us – join me now as a member of the Mystical Body that the Light of the True Cross, the Great Seth, should shine in the world, blessing all living spirits and souls.

Yahweh Elohim Shaddai, we pray for the fruition of your Divine Revelation; we pray for the Reception of the Holy Bride, New Jerusalem; Hallelu Yah! Amen.


*Intoning Adonai, the tallit is put on over the right shoulder as a gesture of the mitigation and suspension of Judgment; so in the conclusion of prayer it is taken off over the right shoulder as a prayer for the continued Mercy of God (El).

Wrapping the holy tallit around you – the Holy Fire and Light of Shekinah, intone the Shema and contemplate the Holy Sefirot in ascent, unifying your soul with the Sefirot through holy contemplation (hitbonenut) grade by grade until your reach the highest sphere; this is the true wrapping of yourself in the Holy Shekinah, and when it is accomplished the Holy Shekinah binds herself to you as ordained by Elyon, the Supreme.

So as Adonai Yeshua prayed in the thanksgiving celebration on the Shabbat, you may also pray: Kodesh Achad, Holy One, as you have joined your Great Name to us and the Holy Spirit, so also join the images of the angels with us too, so that our Supernal Zelem might be manifest complete, the image and likeness of the Human One of Light. Amen.

In this way you have received the Divine Authority so that your might pray with the Divine Presence and the Divine Powers for the people and the land.

The Consecration of the Holy Tallit

The power of the holy tallit is reflected in its consecration, for when an initiate of the Holy Order acquires a tallit they perform an invocation and ceremony of consecration – binding their soul to the Holy Sefirot, they descend from Sefirah to Sefirah, calling upon Ha-Shem, giving praise and thanks, and invoke the shefa (spiritual influx) of each Supernal Sefirah into the tallit.

When they have run and returned in this way, then the call upon the Blessed Name of Yeshua Messiah, and give praise and thanks to our Lord and Savior, and invoke the shefa of Hayyah Yeshua into it; and they call upon the Holy Name of the Tower of the Flock, Kallah Messiah, and give praise and thanks, and invoke the shefa of the Shekinah of Messiah into the tallit.

Then they invoke Metatron and Sandalfon, and pray for their blessing of the tallit, and they invoke the Four Archangels of the Sacred Circle, praying that their blessings are in the four corners of the tallit, and they invoke all of the Archangels of the Tree of Life, praying for their blessings to be upon the holy tallit; when the Holy Archangels have imparted their blessings, so all of the Holy Orders of Angels are invoked as well, seeking their blessing upon the tallit.

Once this is done, then the initiate of the Holy Order invokes the names of the prophets and apostles, praying that their blessings be upon the holy tallit – praying that it should be as the mantle of Elijah, the mantle of the Holy Bride.

When all of these blessings are invoked, they will invoke the Seal of Supernal Grace, performing the Yichudim of Eheieh and Yahweh, Yahweh and Adonai, and bring the consecration to fruition with the Yichud of Yahweh Elohim Shaddai.

Ah-Yo-Ha-Ho-Yah-Vo-Ha-Ho

Yo-Ah-Ho-Da-Vo-Na-Ho-Yah

Yah-Ah-Sha-Ha-La-Da-Va-Yah-Yah-Ha-Ma


Then they will pray a prayer of invocation for wrapping themselves in the holy tallit for the first time and will out on their tallit – their prayers while wearing the tallit for the first time will be an offering up of the tallit and their continuum of prayers to the Holy One and Shekinah as service to the Divine Will and Divine Kingdom.

All of this begins with offerings upon the holy altar or in the holy shrine – the worship of El Elyon.

This is the power in the holy tallit from its consecration – then, with time, it bears the power of all prayers, invocations, yichudim and such performed in the continuum of prayer and meditation for which it has been worn, including the blessings of all Holy Shabbats remembered and kept; it becomes a talisman of great power, as does the holy staff of the prophet.

As might be imagined, the tallit and staff of a holy tzaddik who serves in true apostolic succession, or who serves the Way of the Navi, become as holy relics filled with wonderworking power.

As with the creation of Bet Hitbodedut, they become a blessing upon the people and the land, and when the holy tzaddik departs the world these relics remain as a blessing of the Emanation Body in the world.

*Holding relics in sacred trust and taking them up in the Continuum is one of the ways an ivur may be invoked, for having something of the power of the Glory and Emanation Body they invoke an influx of holy sparks of the soul of the tzaddik which may join themselves to the person of faith using the relics.

The Blessing of the Holy Mantle

When Elijah went out to receive Elisha as a disciple according to the Ratzon of El Elyon, he was wrapped in his mantle, and coming upon Elisha he swiftly threw his mantle over Elisha, calling him and choosing him as his disciple in the Way of the Baal Shem – so it is to this day, for like the blessing of the Mantle of the Holy Bride in the Order of St. Mary Magdalene, which is the empowerment of that Holy Order, the empowerment of the Order of St. Gabriel is the blessing of the Mantle of Elijah, the Prophet.

*In this you may understand a special connection between these two Holy Orders.

In the Way of the Navi, the mantle or tallit is the principle talisman for the transmission of spiritual blessings, and it is the vehicle of the empowerment in the Assembly of Prophets – for with a special chrism and the blessing of the mantle an initiate is received into the Way of the Navi. However, all manner of blessings are transmitted through the holy tallit by tzaddikim of the tradition and initiates of the Holy Order – putting the corresponding shefa and ruhaniyot into it, the corresponding blessings, touching a person with it, or putting the mantle upon a person, or throwing it over a person, the blessings are imparted, all according to the will of Holy One and the Supernal Shekinah.

In much the same way, a holy tzaddik or a navi may take a person under the mantle, and speak special blessings and prophecy in the Divine Presence, elevating a soul so that it might receive at a higher grade – it is as though the holy tallit becomes the Tent of Meeting, and the person is invited into the Holy Tent to commune with the tzaddik or navi in the Divine Presence, and so it comes to pass.

The power to accomplish all of this is in the Risen Messiah and Shekinah of Messiah – it is in the Holy Spirit, and it is in the continuum of prayer, meditation and sacred ceremony kept by the holy tzaddik or initiate of the Order; divine authority rests with those who tend the Flame of the Continuum daily, for the Holy Shekinah is with them and she is full, pregnant, giving birth to a day of heaven on earth.

Now here we must say, Elisha did not choose himself, but he was chosen by El Elyon and the Supernal Imma, the Supernal Shekinah; and so Elijah went to him and called him, and choosing him, Elijah received and initiated him – so it is with all true prophets and apostles, they are chosen by the Supreme and Shekinah of the Supreme, and a messenger is sent to them bearing the Word of Yahweh, the Light Continuum, and so they are called as Light-bearers according to the Ratzon of El Elyon.

*In truth, all are set upon the path in much the same way, for all are called to it by the Holy Spirit.

Once an apostle of the outer and unspiritual church said to an initiate of the Holy Order that in ordaining or consecrating a soul in the apostolic succession that they were like a delivery man with a packaged they did not know the contents of – such is not the way of the holy tzaddikim and navim, or the mekubalim; that is the way of blind faith and the blind who lead the blind – for the way of those who see and hear in the Holy Spirit is knowing, *Gnostic*.

Perchance, in the ignorance, with a good heart and good intention, something of a blessing may be transmitted; but it is likely to be of an impure emanation (klippah) or of a very lower grade, for all transmissions of a higher grade occur in a state of Mochin Gadlut, “big mind” or “expanded consciousness,” and there is Habad – Wisdom, Understanding and Knowledge in the transmission.

Indeed! Habad is the power in the mantle of Elijah, the holy tallit of the Tzaddik or Prophet; if this is in the succession of prophets, how much more so is it in the succession of holy apostles having the Divine Gnosis of the Risen Messiah and who bear the Shekinah of Messiah, the Supernal Light-presence and Light-power?

Thus, the tallit of the Mekubal is a talisman of the Continuum of Light Transmission; it is a talisman of blessing the people and the land.

Wearing the Holy Tallit

In this you will understand that we do not wear the holy tallit in bondage to the law as in the Old Covenant, or by way of any religious obligation, any outwardly imposed creed or dogma – but rather it is a matter of skillful means in the Way of Blessing, creating a holy talisman of blessings for the people and the land.

Thus, we do not wear it all of the time, but we wear it often when we pray and meditate, and when we worship, as on the Holy Shabbat, and in so doing we fill it with the blessings of the Risen Messiah and Shekinah of Messiah so that we have blessings to share with all beings, visible and invisible, and so that we have a special vehicle for the transmission of the blessings we are called to share.

Indeed, we need no tallit in order to pray and meditate, or in order to worship God in spirit and truth, for we are joined to the Mystical Body of the Risen Messiah and have the Shekinah of the Messiah and power of the Holy Spirit – but we use the tallit with the Desire to Give, the intention of love, charity.

In the use of the holy tallit, along the way, we find that it blesses us, helping empower our kavvanah and devekut in sacred moments, and so too it helps empower us in the extension of blessings, for all blessings rest upon kavvanah and devekut, our concentration and cleaving, and the holy tallit acts as a guardianship of this.

The Holy Staff

We have mention the holy staff and so we ought to speak of it, for along with the holy mantle all is accomplished with the holy staff; the mysteries of the holy staff are in the story of the prophet Moses – it is the Serpent Power uplifted and redeemed, the soul of the holy man or holy woman reintegrated with the Word of Yahweh (Yeshua).

Thus, upon the holy staff of Moses the Tetragrammaton was engraved; so also in secret the Holy Mother Letters.

When the holy staff is held to the brow, there is sight into the World of the Holy Spirit; when it is cast upon the ground by the instruction of the Holy Spirit in the presence of the angels of God, the maggidim, the conscious intention held in the heart will be manifest; when it is held in the hand, whatever is spoken will come to pass just as it is spoken – it is held in the right hand for prophecies of Judgment, in the left hand for prophecies of Mercy, and in both hands for prophecies of Compassion (when held up above the head the power of Ha-Shem is exalted, and the power of the dominion of the klippot, the demiurge and archons, and the demons, is diminished).

Walking with the holy staff the vision bringer is walking before the Face of Yahweh and the Great Angel of the Shekinah goes before them and encompasses them on all sides.

Prayers with the holy staff are prophecies and the working of wonders.

According to the masters of the tradition, Elijah also had a holy staff, but the works of his staff are a secret that is only spoken mind to mind and heart to heart over living waters to one who can receive mysteries in this way.

*In the same way the holy staff may be taken up in prayer, so various mystical symbols, sacred objects or “magical weapons” may be taken up, and when this is done it transmits blessings to the people and the land, the entire world.

May the mantle of Elijah remain with us until the Day of Holy Awe, the Days of the Two Witnesses; and may the Rod of Power stand erect, bearing the Banner of Yahweh in full glory until that day when it is to be thrown down – all as spoken in the apostolic prophecy of Revelation. Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Tau Malachi
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Shabbat & Holy Days in Prayer

#8 Postby Tau Malachi » Sat Oct 06, 2007 2:11 pm

The Continuum of Prayer on Shabbat & Holy Days

“If you do not fast from the world, you will not find the kingdom. If you do not observe the Shabbat as Shabbat, you will not see the Father” (Gospel of St. Thomas, Saying 27)

The initiates of the tradition take this saying of Adonai Yeshua to heart, not as a religious obligation, but as a spiritual truth and expression of the soul – Shabbat is the Day of Union with the Beloved, deep communion with the Divine Presence and Divine Powers, and the Mystery of Redemption and the Bridal Chamber are in it.

Six days are given over to work and all that must be done in the world, and in the midst of the modern society and culture, they are very full and busy days, indeed; consequently there is little time for spiritual practice in the week, let alone to extend and deepen our prayers, meditations and sacred ceremonies – a day on which we fast from the world, which we set aside for the Continuum, is therefore a matter of skillful means and is essential if actual progress is to be made in self-realization.

The Holy Shabbat, however, is not only about deepening our own spiritual life and practice, but it is about a spiritual labor in community or circle, a spiritual labor for the sake of the people and the land to extend greater blessings and light, and it is for an exchange of sparks, communion below and above.

The continuum of the Holy Shabbat is the cornerstone of the continuum of daily prayer throughout the week, for in the Holy Shabbat the entire week and all spiritual works preceding it are uplifted to a higher grade, and likewise, all that will come to pass in the days of the week following is blessed and empowered by it – this is well known to those who can look and see in the World of the Holy Spirit.

As might be imagined, initiates of the Order of St. Gabriel, or those who take up the Way of the Navi, are very passionate and zealous in their observance of the Holy Shabbat – while many initiates may begin the celebration of the Holy Shabbat at dawn on the Day of Shabbat, the navim and tzaddikim tend to a guardianship of the Holy Shabbat, beginning their celebration on the Eve of Shabbat, sundown the day before. Indeed, just as there is a prophetic moment in morning prayer at the point of kavvanah on Yesod as we descend with Supernal Blessings to the Divine Presence, so is the Holy Shabbat the prophetic point in the week when the spiritual and psychic forces that will move in the week are invoked and can be seen, and it is a time of mercy when the matrix of forces is completely mutable.

In this you may understand a great difficulty in these modern times in which the matrix of faith has been sorely compromised – a vast majority of people in our unenlightened society and culture are too busy with the world and things of the world to remember and keep the Holy Shabbat, and therefore worship is directed towards the demiurge and archons, and worse, and thus, on a very large scale, admixed and dark forces are invoked into the subtle atmosphere of the earth; for this reason, as is known to those who have sight into the World of Angels and World of the Holy Spirit, some balance to this becomes very important for the right sustenance and preservation of the world – for sake of the salvation of the people and the land.

This, exactly, is the call of the navim – to bring vision to the people and guide them in the Way, and to maintain a balance in the play of spiritual forces, acting as a guide and guardian of the people.

If a person experiences the call of a navi, but is not inclined to remember and keep the Holy Shabbat, what shall we say? If, indeed, we have reverence and love for the Beloved, who shall need to remind us of the Holy Day of Meeting our Beloved, the Day of Be-With-Us? If there is some struggle in this, then surely we have some other lover on the side and so our love is divided – we are not ourselves as we are in the Divine Light. Truly, in such a case our love is obstructed by Klippah Nogah and we are in need of purification and the restoration of our consecration to the Supreme and Shekinah of the Supreme.

Understanding the prophetic power in the Holy Shabbat and the importance of this Holy Day for the welfare and well-being of all, naturally, those who walk in the Way of the Navi seek to prepare themselves for the Continuum of Shabbat – this they do on Shabbat Eve, and for them Shabbat Eve is the beginning of the Holy Shabbat, reflecting the Holy Sefirot arising from Ain Sof and the truth of Ain, the no-thingness of the Infinite.

Yet, there is something more than preparedness at stake in the eyes of the navim and tzaddikim – you see, the Queen of the Holy Shabbat, the Shekinah, arrives with the evening tide on the Eve of Shabbat, and the influx of the Lord arrives with dawn; thus, the vision bringer and righteous ones go out to greet the Shabbat Queen so that she does not enter unaccompanied, but rather is joined to her escort on the way to her wedding. It is a matter of honor and respect, and undying devotion, to the Holy Bride, and so her passionate lovers go out to greet and welcome her on behalf of the Groom and all of the guests.

There is a special blessing in this – it is the blessing that comes from the most intimate acquaintanceship with the Beloved and the Holy Shekinah; those who welcome the Queen of Shabbat are those who know the inmost mysteries of the Bridal Chamber.

Shabbat Eve, then, is a special occasion in the Continuum and it is dealt with by the navim and tzaddikim in a corresponding manner – their continuum of prayers throughout the week is suspended, and another continuum of prayer is taken up, the Continuum of the Holy Shabbat.

What does this mean? Throughout the week we abide in the Entirety, and we invoke the influx of the Pleroma of Light into it; likewise, ascending from the Entirety into the Pleroma of Light, we draw the world up in the Great Ascension – the continuum of prayer is manifest from the point of view of the Entirety. On the Holy Shabbat, however, we abide in the Pleroma of Light and our view is from the Pleroma of Light – it is the view of eternal life and the World-To-Come, and we abide in it.

Thus, Holy Shabbat is the Sanctuary of Supernal Grace – remembering and keeping it, Judgment and the Law is suspended, and Mercy and Grace hold dominion; thus, morning, afternoon and evening prayer on the Holy Shabbat all correspond to Mercy and Grace, the Gnosis of Hayyah Yeshua, the Risen Messiah – there are no prayers of Judgment in the Holy Shabbat.

We shall say, on Shabbat Eve, the Holy Shekinah comes in from her long exile, Sophia is uplifted and redeemed – coming in, in truth, she has never gone out, and being uplifted and redeemed, she has never been in need of redemption; yet, she goes out and comes in, and entertains the divine play of redemption, the *Rite of Ransom* – all in a great and holy mystery.

The Continuum of the Holy Shabbat

If you are wise, and love her, then you will go out into the orchard, out into the field, and welcome the Holy Shekinah, and escort her in from her exile; and you will uplift her and redeem her in yourself, with your very own life – for her salvation is the salvation of all, her Divine Mercy and Grace being the salvation of the world.

Evening prayers on the Eve of Shabbat thus focus upon the Holy Mother and the Reception of the Holy Bride, and it is a celebration in joy, as though at the end of a long night in exile, liberation from bondage – the Great Exodus.

We invite and welcome her, and greet her with joyous praise and thanksgiving – it may become an occasion of music, song and dance, and a celebration of a great feast in her honor; likewise, receiving her in joy, the soul may plunge into the depths of Divine Wisdom, deep contemplation of esoteric mysteries, profound mystical meditation, and flights of the soul to higher rungs, even into prophecy.

This latter is well reflected by a common prayer in welcoming the Queen of Shabbat – the “Prayer of Elijah” that assumes the form of a discourse upon the mysteries of Ha-Shem and the Tree of Life; it is a traditional prayer taught in the Holy Kabbalah and well known to both Jewish and Christian Mekubalim.

*Below we shall record this prayer and kavvanot.

If and when the Holy Shekinah is made full on the Eve of Shabbat, special blessings will flow in the Holy Shabbat and the entire assembly will be uplifted to a higher grade; likewise, if she is made full, transmitting her blessings to those who have made her full, luminous dreams and visions may arise in the night, and even prophecy may arise – there is great wisdom and power in welcoming the Queen of Heaven and Earth, the Queen of the Shabbat.

As might be suspected, midnight prayer is especially auspicious in the Eve of Shabbat; likewise, practices of union in dream are especially blessed and empowered – all in the holy expectation of the Risen Messiah, and the Day of Be-With-Us, when we shall meet him in the air and be taken up in divine rapture.

Now, in Shabbat morning the navi arises to greet the sun, and in so doing goes out to greet the Risen Messiah and to perform the morning prayers – all of these prayers are for the fullness of the Shabbat as the Divine Presence, and the extension of the Light of the True Cross, the celebration of the Great Resurrection and Ascension as though transpiring on that very day – yet more, as though already having transpired.

Shabbat is a community celebration – it is a day of discourse and fellowship, prayer, meditation and sacred ceremony in worship, and often it is a day of Gnostic and Light Transmission in the assembly. Yet, generally speaking, the assembly does not gather until noon among Sophians, allowing time for initiates to tend to their continuum of Shabbat morning practice, and their study and contemplation, and thus to generate light-power or merit to bring with them into the sacred circle or assembly.

As might be suspected, initiates in the Way of the Navim will drive their continuum deep on Shabbat morning, extending it and expanding it according to their capacity and the inspiration of the Holy Spirit; as the saying goes, on Shabbat morning, “the sky is the limit,” for the blessings and grace that pours out on the Holy Shabbat is without limit or measure, and on the Holy Shabbat we receive a double-portion of hayyah nefesh, living soul.

When the navim go to gather with the main assembly on Shabbat, they consciously carry and extend Supernal Blessings and Grace to the assembly, consciously laboring to uplift the assembly – and joining themselves with the assembly, inwardly they maintain their continuum, while outwardly taking up the Continuum of Shabbat with the assembly; they are as anchors of energy, holding it for the sake of the assembly, and they are like great birds of the air, with great wings, drawing the assembly in ascent.

Of course, this, more or less, is the duty of all true initiates on the Holy Shabbat – the Matrix of Light that is manifest is dependent upon all who are present and the state of their mind, heart and life, the energy they bring. We do not go to the Continuum of Shabbat in the assembly only to be fed or receive, but we go to give and to share – to love one another.

Now on the Holy Shabbat the Wedding Feast is performed in the afternoon, and it is a very special occasion for the navi – it is the empowerment of their spiritual labor, but yet more, it is a key time to secretly extend blessings and uplift souls in the assembly, as well as to extend blessings and light to the people and the land. Thus, the navi take up the movement of the Wedding Feast with full kavvanah and devekut, and rising from rung to rung as the Supernal Blessings are brought down, they hold the awareness of the Pleroma of Light within and all around, below as above – the awareness of all in the Pleroma of Light, the Divine I Shall Be.

When the Continuum of the Holy Shabbat is concluded, and the time of evening prayers come – all prayers become focused upon praise and thanksgiving, and the Holy Seal of extending blessings and the Light of the Cross, the dedication of the light-power or merit generated to all beings; indeed – these prayers are all-giving as God is All-Giving.

On the Eve of Shabbat the evening prayers correspond with Da’at, and on the Holy Shabbat the three times of prayer correspond to Tiferet, Yesod and Malkut, respectively, the Power of the Middle Pillar; in fruition, the Blessings of the Supernal Crown are made manifest and all is blessed – such is the movement of the Day of Repose, the Holy Shabbat.

The Continuum of Holy Days

There are eight Solar High Days or Holy Days in the year, all following the Path of the Sun – as with the Eve of Shabbat, the Shekinah of a Holy Day arrives on the Eve of that Holy Day, sunset the day before, and as on the Eve of the Holy Shabbat, initiates in the Way of the Navim go out to greet and welcome the Holy Shekinah, their prayers and way of welcoming her corresponding to the Holy Feast to be celebrated.

Unless a Holy Day falls on the Shabbat, however, unlike the Shabbat, the three times of prayer corresponding to Mercy, Judgment and Compassion remain in effect – but these prayers assume a form corresponding to the mystery of the Holy Feast being celebrated. As the Holy Feasts are typically celebrated in the evening, they assume the place of the evening prayers, and so the navim labor in the Holy Feast celebrated by the community with the basic intention of evening prayer – Compassion; likewise, following the Holy Feast they will attend to evening prayers on behalf of all, understanding that it is an auspicious time to extend blessing and to uplift the people and the land.

Quite naturally, tending a special continuum on the Eve of Holy Days and on the Holy Days, very often luminous dreams and visions, and even prophecy comes during those cycles of power – for like Shabbat, the Holy Days are Gates of the Light Continuum in the world.

*See the teachings on the eight Holy Feasts given in the “Gnosis & Gnosticism” forum for insight into the appropriate continuum of prayer on the Holy Days.

Some initiates of the Order of St. Gabriel treat the New and Full Moon as Holy Days as well, tending a special continuum on the New and Full Moon.

*To gain insight into the continuum of prayer that might be kept on New and Full Moon, see the teachings on the Lunar Continuum in the “Order of St. Uriel” forum.

As with all aspects of the continuum of prayer, aside from basic correspondences of the times of prayer, there is no fixed or set prescribed liturgy that must be performed, but it relies upon the knowledge and understanding of the Holy Kabbalah held by the initiate, and the inspirations of the Holy Spirit, along their own ingenuity and creativity – it is all about Spirit-filled and Spirit-led prayer, for if and when anything is accomplished in the harvest of souls, the Great Work, it is the Holy Spirit that accomplishes it.

In this way you may understand how the continuum of daily prayer shifts on the Holy Shabbat and Holy Days.

May the Grace of the Eternal Shabbat be manifest in the world; may the Gates of Light be opened upon the earth and all be drawn up in the Great Resurrection and Ascension, all in the Risen Messiah – amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Tau Malachi
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Contemplation, Meditation & Prayer

#9 Postby Tau Malachi » Mon Oct 08, 2007 11:40 am

Contemplation, Meditation & Prayer

The power of prayer is in more than mere words, it is in the our capacity for contemplation (hitbonenut) and meditation (hitbodedut), for it is through these that we develop kavvanah-concentration and devekut-cleaving, and it is through these that we learn to go into the depths and into the heights, generating expanded states of consciousness, higher states of consciousness; the very principle of unification of our soul and the Holy Sefirot which empowers our prayers comes through mystical *contemplation and meditation*.

Now we have spoken above of the unification of our soul with the Holy Sefirot by the contemplation of the Sefirot and their correspondences, especially the contemplation of them as the radiant display or emanation of Ain Sof, the Infinite; through them we are able to contemplate Ain Sof, and so draw near to Ain Sof, the One-Without-End.

There is also another way to unify the soul with the Holy Sefirot – when we perform a practice of Union with Partzuf, especially Union with Hayyah Yeshua or Putting-On-The-Blessed Name, the soul is unified with the Holy Sefirot, for they compose the Mystical Body of the Risen Messiah.

Likewise, if and when we are able to rest the mind in its own intrinsic nature – abiding in Pure Being, as in Primordial Meditation, we are unified with the highest grade, the Sefirah of the Divine I Am, the Divine I Shall Be (Keter-Da’at). The fruition of the contemplation of the Holy Sefirot through which we bind our soul to them is, in fact, the state of *Primordial Meditation*, for such is the unification with Eheieh, El Elyon.

Of course, there are various Partzufim with which we may enter into Union – various aspects of Eheieh (I Shall Be), and our prayers will shift corresponding to the Partzuf with which we enter into Union, for we will pray as that Holy Partzuf, whether as the Mother, the Son, the Bride, or any of the other Partzufim below. The prayers of the Mother are prayers of the Mother, the prayers of the Son are prayers of the Son, the prayers of the Holy Bride are prayers of the Holy Bride, and so it goes with any Holy Partzuf we enter into union with – as become the Holy Partzuf, the Holy Tzaddik, worshiping the Holy One and praying for all beings.

The Union with Partzuf that forms one’s heart practice is the foundation of one’s daily continuum of prayer – shaping how one prays in this way; in general, the Partzuf of daily prayer is Yeshua Messiah, this being the Holy Partzuf with which all novices begin, for faith in Yeshua as the Messiah is the very heart of the Christian stream.

If we look into the Prayer of Elijah, which in essence is a deep contemplation of Ain Sof and the Holy Sefirot, in the midst of the prayer-contemplation we find the attribute of the Holy Sefirot to various parts of the body, reflecting the true human being as the image and likeness of Yahweh Elohim, so that there is instruction for binding the soul to the Sefirot by envisioning and meditating upon them in the body, our very own body becoming the merkavah or vehicle of the Divine Presence and Divine Power, Shekinah. In a similar way through the practice of the Middle Pillar Mediation, which has its root in these kavvanot of Holy Sefirot in the body, we can also bind our soul to the Sefirot – the Middle Pillar focusing on the subtle body and energy dimension.

All of these may be methods of unifying the soul with the Holy Sefirot at the outset of prayer, our prayers flowing out of a state of contemplation or meditation – an elevated state of consciousness.

Along a similar line, when we speak of dispelling husks of darkness and the reintegration of holy sparks in prayer, just as we can do this through corresponding Divine Names in prayer, focusing in specific Sefirot in prayer and joining the sparks to their true holy root – unified with the Sefirot, towards the end of our session of prayer, we can also uplift holy sparks through Giving & Receiving Meditation. This can be especially useful when we are working with more persistent and powerful influences of the klippot and we are seeking to bring about full tikkune of our soul and the world.

The method of using Divine Names and focusing upon the Holy Sefirot and Giving & Receiving can also be joined so that in Giving & Receiving our meditation is empowered by the Divine Names corresponding to the roots of the sparks we are liberating from the dominion of the klippot; in other words, these two powerful methods may be interwoven.

As might be imagined, the various meditation practices from any of the Holy Orders may be joined with our prayers for the unification of the soul with the Sefirot, the drawn down of blessings, as well as the dispelling of klippot and uplifting of sparks. In this we discover that mystical prayer is contemplation and meditation, and that, in fact, all of the spiritual practices taught in the tradition are forms of *mystical prayer. Prayer is everything; it is the foundation of the spiritual life and practice.

Essentially, “prayer” is the keyword for all forms of spiritual practice in Christian tradition.

The truth of contemplation and meditation as prayer is reflected in the gospels, for in the gospels we are told that Adonai Yeshua frequently went out at night and prayed, and the suggestion is that he prayed for prolonged durations – such prayers must be more than words, and must include periods of deep contemplation, coupled with meditative silence; after all, as much as speaking with God we must learn to listen and hear the Word of God and the Holy Spirit, and this is true prayer.

To the extent that we are able to listen and hear the Word of God directly, and experience the illumination of the Holy Spirit, our soul is carried in ascent to the highest grades and various states of prophetic consciousness may dawn – insights, intuitions, visions, visitations, and so on.

Indeed, as we cultivate our prayer life, our interior life, we will find the illumination of the Holy Spirit in our prayers more and more, and we will experience expanded states of consciousness, higher states of consciousness, and we will experience visitations by the spirits of tzaddikim and maggidim – as this deepens, this may lead to direct knowledge of God and the experience of union with God, true Divine Gnosis.

When we hear of visitations by tzaddikim and maggidim this may sound removed from us at the outset, as though so lofty it is beyond us – but truly, this begins early on when we turn away from the ruler of the world and turn to God, the True Light, for when we take up the continuum of prayer each day in faith, with a good heart and good intention, the Holy Shekinah rests upon us and we are in the company of the Holy Shekinah, the luminous assembly of tzaddikim and maggidim, the “saints and angels of God.”

In truth, when extraneous thoughts arises in prayer, or strange desires and fears arise, and we recognize that these are the influences of klippotic beings-forces in the subtle psychic atmosphere, then when luminous insights, intuitions and such arise, and various divine inspirations, we recognize that these are the influences of tzaddikim and maggidim – holy ones and angels. Thus, although perhaps not appearing in a radiant divine vision, nevertheless the influences of tzaddikim and maggidim enter into our prayers – they enter by way of our own thoughts and feelings, and the intuitions and inspirations that arise; some of these movements do come from within our own holy soul, inspired by the Spirit of God, but some of these movements are also the influences of holy and divine beings.

Indeed, tzaddikim come giving instruction on the Way and revealing mysteries of the Holy Torah and Gospel – Kabbalah, teaching and empowering; and holy angels come bearing blessings. Malakim come bearing words of knowledge of things transpiring and mysteries; Hayyot come bearing holiness and blessings that elevate the soul and uplift the soul into higher consciousness; Ofanim come as flows of energy and light-power, and awareness of cycles of power, signs of the time and prophetic insights into events; Aralim come, along with Dominions and Principalities, conveying divine authority and power to accomplish spiritual works, and as higher states of consciousness and divine memories; Hashmalim come revealing great secrets and speaking prophecies, illuminating and liberating the soul, and giving guidance in the labor of the Continuum of Light Transmission; Serafim come with blessings and knowledge of the interior Divine Presence, and with Divine Wisdom, as well as to stand watch, to guard and protect against the dominion of the klippot, and they also impart blessings of greater spiritual gifts or magic powers for the work; elohim come with creative inspirations, insights into hidden realms, worlds and universes, and all manner of knowledge of spiritual forces; Beni Elohim come with knowledge of the metaphysical structure of creation and wonderworking based upon it, including knowledge of all kinds of lesser magic and sorcery – the latter being given for the sake of the defense of the righteous; Kerubim come with the knowledge of secret passageways or paths, doors, portals and gates, as well as the knowledge and power to open and pass through them, and they bear knowledge of the exterior Divine Presence, and like the Serafim, they stand watch, coming as guardians of the faithful and elect; Ashim come with all manner of illuminations and power of activating and awakening spirits and souls – the power of transmission or initiation. All of these come to those who entertain a continuum of mystical prayer, and who worship El Elyon in spirit and truth – they come to those who bind their body and soul to the Holy Sefirot through cleaving to the Holy Torah and Gospel.

Truly, the influence of all of these are with those who pray – those who live the Divine Life, as well as the influence of the emanations of archangels; for all of these Divine Powers are in the Holy Shekinah, and when she rests upon us and bind herself to us, all of these comes with her – hence the “company of the Shekinah.”

Of course, in speaking of this “Communion of Saints and Holy Angels” we are speaking of the Mystical Body of Christ, the Messiah of God, and we are speaking of the Gnostic and Light Transmission within the true and living apostolic succession; hence the Light Transmission of the Interior or Gnostic Church.

If we wish to go to this True and Holy Church of Christ, we must go within and live within – the holy doorway of this Church of Christ is the *Gate of Prayer*, specifically mystical prayer, Spirit-filled and Spirit-led.

To be conscious of this Holy Communion of the Interior or Gnostic Church, we must become transparent in prayer, allowing the Divine Light to shine through us, allowing the Holy Spirit to move freely with, in and through us; the key of this being kavvanah (concentration) and devekut (cleaving) cultivated through contemplation (hitbonenut) and meditation (hitbodedut) – without the capacity to contemplate and meditate, we cannot rise to the higher grades of mystical prayer, prophetic consciousness and Divine Illumination (True Gnosis).

If and when we let go of self-cherishing, and the play of egoistic desire and fear, and we entertain mystical prayer we will experience this Holy Communion of the Mystical Body and Blood of Christ, the Anointed of God – and it is in this we know that we have received the true chrism, the Holy Spirit.

Now there is something we must say of the first grade – Malkut or Adonai, which is called faith, the gate of prayer and community of Israel; this grade is the awareness of the Divine Presence in the moment – awareness of the Divine Presence manifest as everyone and everything. This is the awareness that empowers prayer – *Emmanuel*, “God is with us.”

In this holy awareness, we are not separate and apart from the Holy Shekinah, the Divine Presence, but we are an emanation of her; we do not pray as though the Holy One is separate and apart from us, but we pray as a soul in the Holy One and soul in whom the Holy One dwells, and we pray as an emanation of the Holy One, an emanation of the Divine Presence and Power – there is no delusion of lack in this, for we pray as a member of the Body of Christ, the Body of the Sun of God (El)

When we pray, we give expression to the Light-presence (indwelling Christ) and Light-power (Holy Spirit) in us, and we create the necessary metaphysical circuitry through which the spiritual power of the Supernal Sefirot can flow – thus, we make the Light Realm manifest on earth, the Divine Will and Divine Sovereignty.

Wonders naturally transpire through such mystical prayer – for it is the Messiah and Shekinah of Messiah that is praying, and the prayers are the power of the Holy Spirit moving with, in and through us. In this we may understand that in the heights of mystical prayer what is spoken is the Living Word and Wisdom of God.

In prayer we are conscious agents of the Divine Most High – El Elyon, and the Shekinah of the Supreme is with us. Hallelu Yah! Amen.

May we walk in the company of the Shekinah of Messiah – may we walk with Ha-Shem in the Way; amen.


Blessings & shalom!
Tau Malachi

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Days of the Week & the Continuum of Prayer

#10 Postby Tau Malachi » Mon Oct 08, 2007 2:01 pm

Days of the Week & the Continuum of Prayer

We have discussed the correspondence of the three times of prayer each day, which correspond with Mercy-Hesed, Judgment-Gevurah and Tiferet-Beauty, respectively; so now we can discuss the correspondences of the days of the week to the Holy Sefirot, for each day of the week corresponds to one of the Seven Sefirot of Constriction, the attribute of Shabbatai-Saturn with Binah being given to Malkut.

In Christian Kabbalah the Holy Shabbat is *Sunday*, corresponding to Shemesh-Sun and to Tiferet, the Christ Sefirah on the Tree of Life.

Monday, the first day of the week, corresponds to Levanah-Moon and to Yesod, the Foundation of the World and Holy Tzaddik.

Tuesday corresponds to Madim-Mars and to Gevurah, the Judgment and the Tikkune of the World.

Wednesday corresponds to Kokab-Mercury and to Hod, Submission and the Splendor of God, and Wonderworking Power.

Thursday corresponds to Tzedek-Jupiter and to Hesed, the Mercy of God, Good Fortune and Long Life.

Friday corresponds to Nogah-Venus and to Netzach, the Divine Dominion, Inspiration and Illumination – Mystical Attainment.

Saturday corresponds to Shabbatai-Saturn and to Binah-Malkut, Understanding and the Divine Kingdom, and it is the Sphere of the Law and Administration.

Along with the play of Mercy, Judgment and Compassion in the prayers of each day, these correspondences may be themes taken up on the days of the week to which they are attributed, and they reflect the days of the week as the manifestation of the energy-intelligence of the Holy Sefirot at the level of Asiyah, all under the dominion of the Sphere of Mazlot, the Zodiac and Celestial Spheres.

The sun is the light and life of all worlds – all the planets, just as the Holy Shabbat is the light and life of all of the days of the week; the moon, which reflects the light of the sun by night, is rightly the first day of the week – that the next two days correspond with the Pillar of Severity, and Yesod-Levanah as the Sign of the Covenant, reflects self-restraint, self-discipline, and the mastery of desire-energy as the way through which we drawn near to the Holy One and walk in the company of the Holy Shekinah. Attending to the Holy Shabbat, and sublimating our desire-energy, we are uplifted and receive the blessings of the Divine, as reflected by the next two days of the week corresponding to the Pillar of Mercy; that Shabbatai-Saturn and Binah-Malkut correspond to the final day before Shabbat reflects the manifestation of the Holy Shekinah dependent upon the faithful and elect tending the Flame of the Continuum throughout the week.

The continuum of prayer through each day is the play of the Moral Triad, Mercy, Judgment and Compassion, but the continuum of prayer through the week is the play of the Sefirot of Construction, as in the Days of Creation, as well as the seven churches, seals, trumpets and bowls in the Apocalypse; thus, in our daily prayers, along with the interplay of the Moral Triad in the three times of prayer, we may also entertain a focus of prayers corresponding to the day of the week and its energetic qualities as defined by the corresponding Sefirah.

In this way, based upon these correspondences, there is a Divine Name, Archangel, Order of Angels and Celestial Intelligence that has special power each day of the week, and there are, therefore, special prayers and spiritual works that may be performed corresponding to the Sefirah that holds dominion on that day – special blessings that may be invoked, special tikkunim that may be accomplished, as well as special Yichudim.

The simplest form of drawing upon the Sefirotic influence of the day is by calling upon the corresponding Divine Name, invoking the corresponding Archangel and Order of Angels, and asking for the outpouring of the blessings and power of that Holy Sefirah, as well as asking for insights into its esoteric mysteries – this can prove very powerful.

*In the Order of Uriel, of course, the days of the week correspond to auspicious times for sacred ceremonies seeking to accomplish various wonders or spiritual works.

Esoterically you will also understand that the days of the week assume the qualities of the phases of Levanah through the month, as well as the qualities of the zodiacal signs through the through the Solar Year – thus they may assume additional attributes in the continuum of prayer as manifest with adepts in the tradition.

*Therefore, just as we may speak of the divine energy-intelligences in the days of the week, so also we may speak of them in the greater Lunar and Solar Cycles, which may also be drawn upon in our daily continuum of mystical prayer.

This is not to suggest that we are bound to specific times and seasons as under the Law and Sphere of Fate, for in the Risen Messiah we are uplifted beyond the dominion of the stars and planetary spheres, the dominion of the demiurge and archons; but rather, we labor within the Entirety, and within the realms and dominions of the archons, for the enlightenment and liberation of all spirits and souls, and we understand than in the world the Law remains in effect until spirits and souls enter into the Sanctuary of Grace – thus, energetically preaching the Holy Gospel, extending the Light of the True Cross, we utilize the cycles of power in skillful means, for as yet many remain bound up in them.

Our aim in all of this is non-dual realization, and to brings forth Supernal Blessings and Grace into the world, and to uplift the Entirety into reintegration and union with the Pleroma of Light – the spiritual labor of the Great Resurrection and Ascension.

The Celestial Sphere are made to turn to the Right in the morning, and they are made to turn to the Left in the afternoon, and in the evening they are drawn up in Divine Rapture (the Middle), all as taught by the Risen Christ to his disciples in Pistis Sophia; thus, the Divine Intelligence of the Celestial Sphere is invoked in the morning, the Evil Spirit is bound, subjugated and its dominion shattered in the afternoon, and the holy sparks are uplifted in the evening – in this the initiate of the Holy and Divine Order will know and understand the way with these, all as imparted in the oral teachings.

*The Greater Ritual of the Hexagram provides one method through which this is accomplished, invoking the Celestial Gate on the morning, banishing it in the afternoon, reaping or gathering and sealing in the evening, all as understood in the play of the wonderworking art that is integral to the Way of the Navim, and to labor of the holy tzaddikim and apostles of the tradition.

Although the days of creation precede according to the descending order of the Holy Sefirot in their natural succession from one to another, you will find an esoteric association in the correspondence given for the days of the week – and this association is worthy of contemplation, as it reveals one set of kavvanot when the energetic qualities of the days of the week are taken up in mystical prayer.

According to the Kabbalah, the light of the first day (Hesed) is stored up for the righteous (tzaddikim), and when this Holy and Supernal Light is given to the righteous, the moon will blaze forth as the sun, and the sun will shine ten thousand (Yod-Alef) times brighter; Yesod, corresponding to Monday, is the Holy Tzaddik who preserves the Sign of the Covenant (circumcision of the heart), whose single thought and desire is for the Holy One, and whose will is the Ratzon of the Holy One – such a holy woman or holy man knows God as a friend and lover of God, and in the perfection of love, the sublimation of desire, enters she or he into Holy Union.

On the second day of creation (Gevurah), the shades and shadows of the klippot from former universes entered into play and evil came into being within the Matrix of Creation; this is the product of Gevurah, corresponding to Tuesday, but it is also through Gevurah that all darkness and evil is brought into cessation, the Force that binds being the Force that liberates – on this day the human one devours the “lion,” and the “strong man” is bound, the Great Beast is subjugated and the power of the Other Side is diminished by the continuum of prayer.

The third day of creation (Tiferet) is the day of rectification, tikkune, the balance between Mercy and Judgment, Light and Shadow; through submission to God (Hod) healing and redemption are accomplished, as we behold in the Savior, and through wonders spirits and souls are delivered from the dominion of the klippot – this is the day of the invocation of the Supernal Maggidim.

The fourth day of creation (Netzach) is the extension of spiritual illumination and the generations of the hosts of the heavens, the Divine Dominion in creation; invoking and upholding the Divine Dominion, the Mercy of God and Life Abundant (Hesed) pours forth, and spiritual illumination transpires – this is the day of the invocation of heavenly maggidim.

The fifth day of creation (Hod) is the extension of astral illumination and the generation of the hosts of the earth and all worlds, the Glory and Splendor of the Divine Presence filling all creation, the Dominion (Netzach) below – this is the day of Holy Awe.

The sixth day of creation (Yesod) is the fulfillment of the Divine Intention and the generation of the Human One – this is the day of binding the soul to the Holy Shekinah above and below (Binah-Malkut), and waiting upon the Spirit of Yahweh.

The seventh day of creation (Malkut) is the Holy Shabbat, the Holy Day of Repose, the Mystery of the Bridal Chamber, which was created for the Human One – it is the Holy Day when the Sun of God (Tiferet) is embodied and shines in the world and all are delivered from darkness, from sorrow and suffering, and it is the day of Pure Joy.

The beginning and the end is Union; and so in the midst there is Union – the Holy One is All (Kol).

We may say: The sorrow of separation is as nothing in the joy of reunion – the Illusion of Separation (Perud) is for the sake of Conscious Unification (Yichud); and so we celebrate the wedding feast, enter the bridal chamber, and we pray, enacting the rite of ransom, redemption.

As, no doubt you can see, the continuum of prayer is metadimensional, not flat or linear at all…

It can be as simple or as complex as you wish – all as the Holy Spirit inspires you.

May the dominion of the demiurge and archons be shattered, and may the evil one be bound – all by the Grace of the Risen Messiah; amen.

Blessings & shalom!
Tau Malachi

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Martina
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#11 Postby Martina » Wed Oct 10, 2007 11:02 am

Greetings Tau Malachi,

special thanks for these posts, in particular those about "Contemplation, Meditation & Prayer" and "Days of the Week & the Continuum of Prayer". They put so many things in perspective for me. How wonderful!

May all be uplifted in prayer and see the True Light!

In gratitude
Martina

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Prayer of Elijah and kavvanot

#12 Postby Mary T » Mon Apr 11, 2011 10:56 am

This latter is well reflected by a common prayer in welcoming the Queen of Shabbat – the “Prayer of Elijah” that assumes the form of a discourse upon the mysteries of Ha-Shem and the Tree of Life; it is a traditional prayer taught in the Holy Kabbalah and well known to both Jewish and Christian Mekubalim.

Below we shall record this prayer and kavvanot.



It seems I have missed this prayer in the perusal of this thread. Perhaps it is elsewhere on the Forum or has not yet appeared. Could someone kindly point it out to me? Thank you!
Shalom!
Mary
Yeshua said to Mary, "Seek to know nothing, and seek to understand nothing; do not seek to be anybody. In this way you will acquire the perfection of wisdom."

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Prayer of Elijah with Kavvanot

#13 Postby Tau Malachi » Mon Apr 11, 2011 3:38 pm

Prayer of Elijah with Kavvanot

It is taught by mekubalim that it is good to go out into the Orchard to welcome the Queen of Shabbat on the eve of Shabbat, just as the sun is setting and night (laylah) begins, the time of a new day on a spiritual level. On one hand, it can be good to go out into the great outdoors, and into a field or orchard to invite and welcome the Holy Shekinah. Yet, there is a deeper esoteric meaning to welcoming the Queen of Shabbat, Queen of Heaven, in the Orchard – this “going out” is going within and above, the soul rising into the World of the Sefirot through the four Olamot, the mind focused in kavvanot upon the mysteries and the heart focused in devekut, cleaving. Thus, going within and opening to the Holy Light from above, and rising up rung to rung, climbing the Ladder of Lights, as it were, the soul of the initiate may draw down the shefa of the Sefirot and escort the Supernal Shekinah into the bridal chamber below.

If you go into the great out doors, still you must go within and above to welcome and escort the Holy Shekinah, and to become accounted as one of her holy attendants at the wedding feast on Shabbat – this is true of every spiritual action, as is well known among the tzaddikim and navim of the tradition.

The Prayer of Elijah, which occurs in Tehillat Ha-Shem, the Jewish prayer book constructed by the Ari of Sefed, is an example of this practice, and here we may record a version of it, along with kavvanot, revealing something of this mystical way of prayer and invocation.

The Prayer:

Elijah opened and said…

At the outset of the prayer the son or daughter of the navim will remember Elijah, and with him all of the souls that served as the Baal Shem in the assembly of the navim, seers, and remembering the great Baal Shem, Elijah, they will remember the incarnation of the Baal Shem as Yohanan the Baptist, the opener of the way in the advent of the Messiah. Yet more, the initiate will remember the Holy One, who inspires and empowers the navim, prophets, and with heart and soul they will cleave to the Holy One, and they will call upon Ha-Shem and unify their soul with the Divine Attributes, the Sefirot. Then they will pray the Prayer of Elijah as follows.

“Ribbono Shel Olamot [Master of the worlds]! You are One – but not in counting. You are higher than the high, concealed from the concealed. No thought can comprehend You at all. It is You that emanates ten holy adornments – called by us ten Sefirot – by which concealed, unrevealed worlds are conducted, along with revealed worlds. In them You conceal Yourself from human beings, while You are the One who binds and unites them. Because You are within, whoever separates one of these ten from another, it is as if they have divided You.”

As this portion of the prayer is recited, the point of focus is Ain Sof, the Infinite, and the mystery of how the Holy Sefirot emanate from Ain Sof, becoming individual, and yet remain inseparable from Ain Sof – and the initiate dwells upon the truth of all of the Holy Sefirot as Belimah, “without-what,” completely interdependent with the Holy One and with one another in Sacred Unity.

“These ten Sefirot proceed in order: one long, one short and one in-between. It is You who configures and conducts them, but no one conducts You, neither above nor below nor in any direction.”


During this portion of the prayer the initiate cleaves to the three Holy Pillars in turn, the Pillar of Mercy, Judgment and Compassion, holding kavvanah and devotion to El Elyon as Melchizedek teaches; and then the initiate considers the six directions of the sacred circle, all depending upon the Holy One and Shekinah.

“You have prepared garments for them, from which souls fly to human beings. You have prepared various bodies for them – called ‘bodies’ in contrast to the garments covering them.”

In this the initiate allows the mystery of the Sefirot in Adam Kadmon to arise in their consciousness as the “adornments,” and the mystery of the Sefirot in Atzilut to arise as the “bodies,” and so the mystery of the Sefirot of Beriyah, Yetzirah and Asiyah as “garments”; with this, so too the initiate gazes into the mystery of the gilgulim, remembering the deep mysteries of how souls come into being from their source, Or Ain Sof, the Endless Light, and how, like the Sefirot, they are Belimah, “nothingness,” having no existence apart from Ain Sof.

“These bodies are named according to this arrangement: Hesed, the right arm; Gevurah, the left arm; Tiferet, the torso; Netzach and Hod, the two legs; Yesod, completion of the body, sign of the covenant; Malkut, the mouth, which we call the oral Torah and Gospel; Hokmah is the brain, the depth of inner awareness and thought; Binah is the heartmind, seat of the indwelling Messiah, the intelligence through which the human being acquires faith and understanding. The highest crown, Keter Elyon, is the royal crown, the skull, inside of which is Yahweh, path of emanation, and Eheieh, essence of emanation, sap of the Holy Tree, flowing through all of its branches, like living water drenching the Tree, which then flourishes and shines with light and life.”

As this portion is recited the initiate remembers the Holy Sefirot as the Mystical Body of the Risen Messiah, and assuming the light-image of the Risen Messiah as their own, they envision the power of the Holy Sefirot forming their very own body, the corresponding aspects of their body becoming the kavvanot as they are recited – as the initiate is enacting this they open to influxes of the Holy Light from above, with the heart-wish to be a holy chariot of the Shekinah of the Supreme, a holy vessel receiving the Divine Presence and Power for the people and the land.

“Ribbono Shel Olamot [Master of the worlds]! You are the Cause of causes, who drenches the Holy Tree with that flow – a flow that is like a soul for the body, life and light for the body. In You there is neither likeness or image of anything within or without. You created the heavens and the earth, bringing forth the sun, moon, stars, and constellations. And on earth: trees, grass, the Garden of Eden, animals, birds, fish, and human beings. You have done this so that the ‘beyond’ might be known –how above and below conduct themselves and how they become made manifest and known.”

During this portion the initiate cleaves to the Holy One within, yet ever beyond, and contemplates the deep mysteries of creation, and most especially how the presence and glory of the Holy One pervades all creation – the mystery of how all creation conceals the Holy One, and yet reveals the Holy One. This, then, shifts to holy awe and wonder of the Divine Incarnation, and how the Holy One of Being became human so that the human might become divine.

“About You, no one knows anything. Apart from You, there is no union above or below. You are known as Adonai, the Lord, of all. Every one of the Sefirot has a name that is known by which the holy angels are called, but You have no known name, for You pervade all Names; You are the fullness of them all, but You are ever beyond them all. When You disappear from them, all those Names are left like a body without a soul, lifeless and devoid of light, having no power.

When the initiate recites this they remember the utter and complete transcendence of Ain Sof, and hold in their heart the mystery of the Holy Names and the mercy of the Holy One that is in them, that through them we are empower to cleave and to enter into the Path of the Great Ascension.

“You are wise – but not with a known wisdom. You understand – not with a known understanding. You have no known place – just making known your power and strength to human beings, showing them how the world is conducted by justice and compassion, according to human action – but actually, You have no known justice or compassion, or any quality at all. Amen.”

When this concluding portion is read the initiate remembers the truth of the human one as a co-creator with God, and as a dwelling place of the Holy Shekinah, the presence and power of God – and their focus is on the Risen Messiah, the completion and fulfillment of Supernal Malkut, her fruition in “reaching.”

This completes the Prayer of Elijah with kavvanot from our Christian Kabbalah.

While this is a power prayer and invocation of the Holy Shekinah on the eve of the Shabbat, it is also an essential teaching on the generation of the Tree of Life and mysteries of creation, Ma’aseh Bereshit, and, as such, it is a powerful contemplation and meditation upon the basic truths of the Kabbalah, one that can lead to deep insights over time. If an initiate wishes to take up this prayer it is good to contemplate it and meditate upon it, becoming more intimately acquainted with it, for in this way the initiate will draw upon the greater spiritual power that is in it when the pray.

*The version of this prayer from “The Essential Kabbalah” by Daniel Matt is the foundation from which the version recorded here was fashioned.

May the soul of Elijah visit us often, revealing new mysteries so that we might speak them, and so give birth to new heavens and new angels – new sanctuaries for souls passing through the in-betweens. Amen.

Peace be with you!
Last edited by Tau Malachi on Wed Dec 21, 2011 7:17 pm, edited 1 time in total.
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#14 Postby Mary T » Tue Apr 19, 2011 4:50 pm

Thank you for posting this awesome practice! It feels like an inexhaustible source of light and blessing in itself.
The "Bodies" portion seems to be reflected in the Sophian Union with Partzuf practice. With Hesed as the right arm and Gevurah the left, it appears that the initiate is first gazing at the Body of Christ, and then transferring consciousness into the Body.
The mouth, from which the Word is spoken, as Malkut, is also intriguing in its significance, the Kingdom of Heaven arising from Logos. I look forward to the contemplations that arise from this prayer and kavvanot.

May all beings be lifted up into fullness of life!
Shalom,
Mary
Yeshua said to Mary, "Seek to know nothing, and seek to understand nothing; do not seek to be anybody. In this way you will acquire the perfection of wisdom."

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#15 Postby Joyce » Wed Aug 03, 2011 7:03 pm

I am truly astounded at this post. I feel like I have seen the Holy of Holies.
There is much to learn here for me.


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