Hasidim & Gevurot in Blessing & Prayer

Tau Malachi
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Hasidim & Gevurot in Blessing & Prayer

#1 Postby Tau Malachi » Fri Feb 15, 2008 11:29 am

Hasidim & Gevurot in Blessings & Prayer
(The Play of Mercy & Judgment)

The navi and the wonderworker alike are often asked to pray for people and to extend blessings, praying for the needs of people and blessing them, their possessions and various endeavors in their lives – the extension of all manner of blessings. Yet more, on a daily basis, the navi and wonderworker bless the holy Name of God, and give praise and thanks to God, glorifying the Holy One and invoking Supernal Blessings, Supernal Grace, for the people and the land, seeking to manifest the Holy Shekinah in her fullness, as taught in discourses on the art of prayer and the three times or prayer.

Like prayer, the speaking and extension of blessings is an art, one that is inspired by the Holy Spirit, and when blessings are spoken by a true navi or wonderworker who walks with Ha-Shem and is filled with the Holy Spirit they are prophetic – the blessing spoken comes to pass just as it is spoken.

According to the Kabbalah, when one initiate speaks a blessing, whether of Ha-Shem or the works of Ha-Shem, or upon a person, it requires two to draw out the spiritual power of the blessing and make it effective; while this alludes to the great manifesting power of three working together, reflecting and drawing upon the power of Binah, the Holy Mother, and alludes to the mystery of embodying the Three-Who-Come, one who blesses and two who draw out and extend the blessing may refer to a single individual, and to the actions of the three principle parts of their soul involved in their incarnation – neshamah, ruach and nefesh. Essentially, neshamah is our divine nature, our supernal soul, and our holy neshamah in inseparable from the Messiah and God, the True Light; thus, inspired by Ruach Ha-Kodesh, it is neshamah that conceives and speaks a blessing. When neshamah issues the spiritual energy of the blessing, it’s force and substance, ruach then fashions a garment of thoughts, images and words, and nefesh adds to it a vital charge and emotions, and becomes the active agent of speaking and imparting the blessing, communicating and transmitting it to the person, situation or object being blessed. According to the Mekubalim, the masters of the tradition, the activity of neshamah corresponds to the Middle Pillar, and the activity of ruach and nefesh correspond to the activities of the Pillars of Mercy and Severity, respectively; in order to manifest the blessing conceived by the Holy Spirit in neshamah there must be an interaction of Mercy and Judgment.

At the outset, a blessing is general and universal, and it is a prayer for all peoples – it is the outpouring of the mercy and grace of Ha-Shem upon all; then, as we go to impart a blessing it must become specific and individual, being shaped into a focused blessing upon the person, situation or object being blessed – and then it must be communicated in a way that it can be received. This is a play of Hesed-Mercy and Gevurah-Judgment, Gevurah acting as the agent of restriction or specification.

When the navi or wonderworker is called upon to bless and is inspired by the Holy Spirit to respond, cleaving to the Messiah and Shekinah of Messiah, they turn to God, the True Light, and they join their soul to the corresponding Sefirah or Sefirot – in fact, when they are called upon to extend blessings they ascend from rung to rung unifying the soul with each Holy Sefirah until they reach Keter Elyon, Eheieh. Then, drawing upon the shefa and ruhaniyot of Keter Elyon, through Abba and Imma, Yahweh and Elohim, they bring the force of Supernal Blessing or Supernal Grace down, and focusing upon the Sefirah or Sefirot corresponding to the blessing to be communicated, they give praise and thanks to Ha-Shem for the flow of all blessings, and thanks for the specific blessing they are invoking, and they pray that the blessing being invoked pours out upon one and all alike. When they have done this, then they pray and invoke the specific blessing upon the person, situation or object that they are blessing in the presence of the Holy One.

The play of Mercy and Judgment may be further understood by the order of invocation of the light-power of a Sefirah. First, the navi or wonderworker calls upon the Holy Name of God, which is the Sefirah, and blessing, praising and glorifying that Holy Name, and speaking the mysteries of that Holy Name, we then we may invoke the archangel, which is the Sefirah at the level of Beriyah; invoking the holy archangel and speaking its mysteries, then we may invoke the order of angels, which is the Sefirah at the level of Yetzirah – this may be enough, but at times we may extend this to the invocation of the corresponding celestial or elemental intelligence, which is the Sefirah at the level of Asiyah. Thus, in so doing, we draw the shefa and ruhaniyot of the Sefirah, which is the blessing power, down through the Olamot, and as we do the blessing becomes specified, focused.

All of this reflects the play of Mercy and Judgment in prayer and the invocation of blessings – the play of what is called hasidim and gevurot, mercies and judgments. Yet, there is something more to be said of hasidim and gevurot in prayer and the extension of blessings, for they relate to another activity necessary for the effective extension and reception of blessings. If we study and contemplate the Book of Psalms, understanding the psalms as invocations of prophetic states of consciousness or invocations of wonders – rather like a “book of magical spells,” we will find a speaking in mercy and speaking in judgment, hasidim and gevurot. Indeed, what we find is that many psalms can be extremely fierce and harsh, shockingly so; prayers for calamity to fall upon the wicked, invocations of the torment, death and destruction of enemies – often they sound very wrathful, unforgiving and unmerciful, in a word, very violent. Yet, there is a secret regarding the Side of Judgment in the psalms and Holy Scriptures, one that St. Paul elucidates in his letter to the Ephesians – these judgments are not spoken against people, blood and flesh, but rather they are pronounced against klippotic beings-forces, spiritual forces of wickedness, archonic and demonic forces. These gevurot are the banishing and dispelling of all that would hinder, distort, pervert or obstruct the flow of blessings, mercies, hasidim; in the process of speaking a blessing, as much as speaking the mercy of the blessing, the navi or wonderworker must speak the judgments binding, subjugating and destroying all klippotic forces that would interfere with the blessing or prevent the blessing from resting upon the person, situation or object being blessed. In the psalms we see the same is true of blessing the Holy Name of God – anything that might interfere with the proper flow of Supernal Blessings must be purified and banished, lest, God forbid, the blessing power will feed the Other Side and not Divine Sovereignty, Holy Malkut. Thus, very often, as much a specific hasidim, specific gevurot are called for in the speaking and transmission of blessings – without the gevurot, in many circumstances, blessing will not be effective, but rather archonic or demonic forces will prevent the blessing from transpiring.

In these modern times of spiritual dullness and intellectual arrogance many might be inclined to regulate all of this to something purely psychological, speaking of negative thoughts and emotions, and unconscious complexes and such; this may, indeed, be part of it – our own inner archons and demons of which we need to purify ourselves. Yet, quite apart from our inner archons and demons (klippot), and the egoistic self as the inner Satan or Adversary, there are distinct spiritual forces of admixture and darkness in the psychic and spiritual environment of this world, and all realms, worlds and universes of Perud, the Entirety – all true mystics and wisdom traditions around the world teach us this; this world is dominated by dampening fields of impure and dark forces, and by a great downward and backward pull, a very powerful psychic and spiritual gravity. Thus, to effectively engage in our spiritual labor in the Continuum of Light Transmission, as much as invoking the Divine Light and Divine Powers, we must bind and banish archonic and demonic influences; while this might sound somewhat superstitious to those outside of authentic mystical experience, or the Gnostic experience, to the insider who has sight into the world of spirits and the World of the Holy Spirit, the reality of the conflict of spiritual forces is obvious and perfectly clear – it is known in their experience, just as we know in our experience of the material world what a predator is in the wild.

In this regard, you may recall that Adonai Yeshua was constantly binding and banishing unclean and evil spirits in his earthly ministry, and that in speaking of the powers given to his disciples by the Holy Spirit he specifically includes the power to bind and banish archonic and demonic forces – the power to exorcise unclean and evil spirits. This is the power of the gevurot, the judgments, which remove whatever might stand in the way of the transmission and reception of blessings, the mercies or hasidim of God (El).

Given the present darkness that rules this world, as all authentic wisdom traditions teach us – as spoken by all true prophets (navim), in the extension of light-power or blessings the theurgic action of gevurot binding and banishing archonic and demonic influences is a significant part of the spiritual labor of the navim and wonderworkers in the tradition, just as with our Templars.

In this, perhaps, we may gain some insight into the deeper esoteric mysteries in the power of Mercy-Hesed and Judgment-Gevurah that Hayyah Yeshua communicates to the disciples in the upper room when he greets them with a mystic word, lays hands on them and breathes on them, ordaining them as holy apostles – imparting the Holy Spirit in this way he blesses them with the power to release and retain the sin, the power of hasidim and gevurot.

Now, on the cross Adonai Messiah says, “Father, forgive them, for they do not know what they are doing” – he forgives all who are responsible for his persecution and death, releasing the sin or negative karma of all. Thus, given his example of forgiveness of sin, and all of his teachings regarding the need for forgiveness, we may inquire why he later speaks of the power to retain sin or not to forgive sin, as though to bind the sin of a person to their soul. On the one hand, this may be a theurgic action of mercy, for bringing about the fruition of the consequence of sin or negative karma a soul may very well be freed of it more swiftly than allowing it to ripen and gain power with time; the longer sin or seeds of negative karma remain they gain in strength, and likewise the severity of how that negativity comes to fruition will increase – thus causing a more immediate ripening under certain circumstances might be merciful and compassionate, and might facilitate the salvation of a soul more rapidly. On the other hand, however, this may speak of the forgiveness of the person, who is likely acting in complete ignorance of the spiritual forces influencing them and compelling them, but while forgiving that soul, binding the force of the sin or negative karma to the spiritual being-force motivating it – blessing the person, but binding and banishing the archonic or demonic force. Indeed, as Adonai Yeshua indicates in the forgiveness he invokes on the cross, in the midst of the present darkness that rules this world most ordinary individuals are completely unconscious of the spiritual forces that influence and motivate their thoughts and emotions, words and deeds, and in these modern times, many do not even believe in the conflict of spiritual forces at play in this world so as to have any hope of becoming conscious of the spiritual forces with which they are linked in the karmic continuum. Thus, in the midst of a spiritual labor for the harvest of souls, the extension of the blessing of forgiveness – the hasidim, and the binding of sin or karma to the klippotic forces – the gevurot, is a significant part of our spiritual work; hence, seeking to uplift and redeem souls, while shattering the dominion of the klippot, the husks of impurity and darkness.

Along with this, of course, the play of hasidim and gevurot holds within it the wisdom of manifesting blessings at a grade they can be received, for relatively few individuals in the present human condition are capable of receiving direct Supernal Influx – a direct emanation of Supernal Blessing or Grace; it would be rather like their being struck by a lightening bolt of Divine Power, far too intense and overwhelming, far too great for them to integrate and use. Thus, blessings must be staged down to a grade that a person is able to receive in order for them to be made accessible and effective – gevurot coupled with hasidim, restricting the Divine Power, becomes the way that this is accomplished.

This is a significant part of the role that tzaddikim and maggidim play in the Continuum of Light Transmission – especially the living tzaddikim who impart initiations, empowerments and blessings to us. Essentially, receiving the direct influx of Pure Supernal Grace, through the power of the Holy Spirit they act like something of a transformer along power lines, staging down the energy and transmitting it at lower grades so that we might receive it at a level that we can integrate and use in our spiritual life and practice at our present level of development and evolution. Exercising severity in this way is merciful, for otherwise, early on, we would not be able to receive anything of the Supernal Light Transmission; through this severity emanating from mercy, however, we may receive the Light Transmission at various gradations, and progressively be uplifted from one grade to another until we are able to receive something of the direct Supernal Influx.

Here it must be said, if we inquire into what prevents the higher or inner grades of Light Transmission from transpiring in our experience, always it is the influence of the *Desire to Receive for Self Alone* – the Desire to Receive as yet not completely joined and subjugated to the Desire to Give; in other words, the evil inclination (sitra ahara) continues to hold dominion in place of the good inclination (sitra tov). In this regard, as Yeshua Messiah teaches us in the Gospel of St. Thomas, we have every reason to devour the “lion,” or to bind the “strong man.”

In this respect there is something else we must share – in order to effectively enact gevurot, binding and banishing klippot that would obstruct the transmission of blessing, you must first purify yourself of klippot and exercise gevurot with yourself, lest invoking the judgment upon klippotic beings-forces they may arise as accusers against you and you may fall to their dominion, the judgment invoked being upon yourself. Thus, we confess and we repent of our sins, and establish ourselves in the Sanctuary of Grace, and cleaving to the Messiah and Shekinah of Messiah, we speak hasidim and gevurot; in this way it is not we who speak them, but it is the Messiah and Ruach Ha-Kodesh who speaks them, and so what is spoken comes to pass just as it is spoken, for it is God’s will.

Remember to join hasidim with gevurot as you bless Ha-Shem, and remember to join hasidim and gevurot as you pray for people and transmit blessings to them; thus, blessing will manifest at a grade they can be received and there will be no obstruction to the fulfillment of the blessing.

In closing we may speak an open secret – devekut in prayer and meditation corresponds with hasidim and kavvanah corresponds with gevurot; abide undistracted and without doubt as you pray, and cleave to Adonai in the fullness of faith, and all obstructions to the fulfillment of your prayers will be dispelled and your prayers will be answered as spoken – for it will be the Spirit of Yahweh that speaks them.

*This is a teaching that corresponds to the practices of the Orders of St. Gabriel, St. Uriel and St. Michael in the tradition.

Holy One, in the Name of Yeshua Messiah, bless and empower us so that we might bless the people and the land – let the presence of the Messiah indwell us and let your Holy Spirit move with, in and through us blessing the people, all our relations. We call upon your Mercy and your Judgment – let your judgment arise to strike down the enemy and let your mercy shine upon the people; may all be blessed according to their capacity to receive blessings. Amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia



#2 Postby Brooke » Sat Feb 16, 2008 5:55 am

Thanks you so much for these posts, +Tau Malachi. They speak to all who read and hear them with an open heart. This one is especially empowering and liberating. Understanding the life and work of Yeshua Messiah -- and what lies beyond the surface -- in, for example, the words he spoke on the cross, speaks to my very heart and soul as I am sure it does for so many others who visit this forum.

May the Holy Shekinah Continue to Imbue You With the Inspiration and Words Needed By All Who Are Ready to Listen and Truly Hear!

Many blessings!

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