Body, Gestures & Prophetic Meditation

Tau Malachi
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Body, Gestures & Prophetic Meditation

#1 Postby Tau Malachi » Wed Feb 20, 2008 1:43 pm

The Body, Gestures & Prophetic Meditation
(A discourse of the Baal Shem in the Assembly)

*This is a teaching traditionally given in the form of an oral transmission to initiates of the Order of St. Gabriel; when given the gestures are shown and an empowerment is often imparted.

The Teaching:

If you wish to understand the Way of the Navi and receive the wisdom of the sons and daughters of the navim, then you must know and understand that the body, the flesh, is not evil, but rather that the body or guf is klippah because the surface consciousness and the physical senses are obstructions to Ruach Ha-Kodesh in the unregenerated or ordinary condition – therefore you must go within and live within, and no longer remain bound to the surface consciousness and exterior senses, and to that old adversary, the inner Satan, the egoistic self. In truth, the body is not evil, but it is destine to be the Dwelling of God, a living temple – it becomes unclean and evil through unclean and evil thoughts and desires, which lead to evil speech and actions that do not accord with the Shekinah of Messiah and Holy Spirit. Thus, Adonai Yeshua teaches us that it is not what goes into our mouths that defile us, but it is what comes out of our mouths that defile us – thoughts and desires of the evil inclination (sitra ahara) that we conceive in our hearts.

Thus, to purify the body you must purify your mind and heart, and exercise right thought, right speech and right action – all in accord with the love of the Messiah and the Ratzon Elyon.

Yeshua Messiah has taught us, saying, “Blessed are the pure in heart, for they will see God (El).” Indeed! Knowing and seeing Yahweh, the presence of Elohim will fill your mind, heart and body; opening to the Holy Light from above, and integrating your mind, heart and life with the Holy Light of Shekinah Imma, the Holy Mother, the Shekinah of Messiah, the Holy Bride, will indwell you and Ruach Ha-Kodesh will move with, in and through you, all according to God’s promise, all according to God’s good grace.

When the Shekinah of Messiah indwells a person, their body is holy – it is the Dwelling of God, the House of God (Bet El), and must be treated as such; with the body, as with the heart and mind, and our soul, we praise and glorify El Elyon, and worship El in spirit and truth – and it is the holy merkavah of Adonai and Kallah in the world, the vehicle of the Light Transmission and Light Realm (Supernal Malkut, the Divine Kingdom).

Whatever you do with the body, know this: You do to the Holy Temple and City of God. In the fear and love of Yahweh, let this be your guide and instructor – let it guide your tongue and your actions. If this is unclear to you and you cannot discern righteousness from unrighteousness in this way, then adhere to the law and let the Ten Commandments be your guide.

Indeed! With the body we praise and glorify God, and we worship God in spirit and truth – what is sacred and holy, and used in the worship of Kodesh Achad, we cannot then turn and use to worship Mammon (the demiurge), or turn and use to worship the great shadow of Mammon, Satan; if with the body we worship the Holy One in heaven, then we cannot worship the archon of the world with it. What is sacred and holy is set apart to God, the True Light, and it is used for nothing but the praise, glorification and worship of God – service to the kingdom of heaven and Ha-Shem.

Know that once sacred and holy, if then a sacred object is defiled it is a grievous error, and that if and when there is such an error, in that very instant Ruach Ha-Yahweh will depart from a person, until such time as they confess and repent of their error and restore themselves to the Sanctuary of Grace. However, if a soul that has been taken up in Ruach Ha-Kodesh drives her away, it is a sin against Ruach Ha-Kodesh, one performed with full knowledge and intention, and there is the danger that the tikkune-rectification of such a sin cannot be accomplished in this life, but only in a future life after passage through the Place of Cutting Off.

*This alludes to the sin against the Holy Spirit that Adonai Yeshua teaches is unforgivable.

We have a perfect example of the holiness of the body in worship in ranan – the passionate emotions that burst forth in ecstatic or charismatic worship through which the sons and daughters of the navim launch their soul into Ruach Ha-Kodesh. As the Psalmist sings to us:

I will thank You with the lute, for Your truth O Elohi.
I will play to You on the harp, O Kodesh Achad of Israel.
Ecstatic (ranan) are my lips, for I sing hymns to You, as does my soul that You redeemed.
Also all day long my tongue chants (hagah) Your righteousness.

(Psalm 71:22-24)

This, along with many others found in the Holy Scriptures, is an example of the body in worship and movements of the body as worship, and is an example of gestures with the body as a means of entering into the experience of Rauch Ha-Kodesh and prophetic consciousness; and we may say that rinah, which is the praise of God with speech and body, and with song, music and dance – ecstatic or charismatic worship (ranan), is among the principle ways of entering into the states of Ruach Ha-Kodesh, and is a state of Ruach Ha-Kodesh. Likewise, we can also say this of hagah, chant meditation. Purifying and preparing yourself, go and worship with full zeal and passion, cleaving to the Messiah and Shekinah of Messiah, and Ruach Ha-Kodesh will come upon you and take you up if it is God’s will.

This, of course, is a form of devekut, as mentioned in another psalm in which ranan and hagah are also mentioned – it is the sole mention of devekut in the Book of Psalms:

My soul binds (davek) itself to You.

(Psalm 63:8)

If and when there is an experience of rapturous union, it is perfect devekut in worship, and in such union all that flows forth is prophetic.

Now there are sacred positions and sacred gestures with the body that are associated with blessing and prophecy – through these positions and gestures Ruach Ha-Kodesh may come upon a person and they may prophesy. One of them, in fact, occurs in this same psalm with the mention of devekut:

So I will bless You as long as I live; I will lift up my hands and call upon Your Name (4).

In the midst of ecstatic or charismatic worship it is common that one or both hands is uplifted in praise and worship, directing the spiritual power of one’s praise and worship to the Holy One in heaven, and receiving the influxes of divine powers that descend during our holy worship – but this also alludes to something more, the practice of the Lifting of Hands, as in the ancient priestly benediction.

Calling upon Ha-Shem and blessing the people, the holy priest would uplift their hands in a sacred gesture, the index and middle fingers of both hands joined, and the ring and little fingers of both hands joined, with the thumbs of both hands outstretched and interlocked, the hands in this gesture were raise to the level of the crown star; in this gesture the six points of the Star of David are represented, and it is the union of Mercy-Hesed and Judgment-Gevurah in Compassion-Rehamim (Tiferet).

When this gesture is made while calling upon the Holy Names of God it invokes a special influx of shefa and ruhaniyot, and when there is both kavvanah and devekut with this gesture it may invoke Ruach Ha-Kodesh to descend and rest upon a person – whether the one who makes the gesture, or others to which they wish to transmit the blessing.

This gesture may be made at the level of the crown star, but it may also be made at the level of the brow, throat or heart stars. At the level of the brow it is an invocation of the opening of sight into the World of the Holy Spirit, which becomes especially effective with the intonation of the Supreme Name of Adonai Yeshua Messiah; at the level of the throat star it may be used to indicate and transmit a prophetic utterance; at the level of the heart star it may draw light-power into the hands for the laying on of hands for blessing, empowering and healing.

This is the body position we assume during the intonement of the Shema; at times at the level of the crown and at others at the level of the brow.

This gesture may also be performed with hands separated and above the head when calling upon Ha-Shem and speaking blessings with hasidim and gevurot; and it may be performed with hands separated on either side of the head for blessing and binding from prophetic utterance.

These gestures may be done standing, and when performed standing, we stand like the angels in their worship in heaven with feet together; it may also be performed kneeling, and on occasion, in honor of the Holy Mother, and in remembrance of our Adonai enthroned, it may be performed seated, enthroned – but performing this gesture seated is uncommon and only done through the inspiration of the Mother Spirit. When performed to invoke prophecy it is commonly performed while kneeling and is often coupled with bowing down before the Holy Shekinah.

Here it must be said that a navi must know how to bow down to the Holy Mound of the Lord and how to bow down to the Holy Shekinah – but never does the holy man or woman bow down to the angels of God, or any spirit that may come, however great and glorious it might be. As taught in the Scriptures, only if and when you encounter a holy one in the image of the Human One who is not born of a woman is it right and proper to bow down – hence, a pure emanation of the Holy One, as on the Day of Be-With-Us.

Now apart from this gesture with the hands, which always is used with clear intention and very consciously, we may raise our hands when calling upon Ha-Shem, gathering in the influxes of divine powers, or in order to bless, and it may help facilitate prophecy.

Also there is another gesture used in prophecy while kneeling or seated – one hand raised above the head and the other is gathered in the navi’s lap palm up; this directs influxes down the Middle Way and invokes the grace of the Pillar of Rehamim.

Akin to this is the raising of one hand above the head with the other at the heart, directing influxes for the opening of the heart – as this can be performed on yourself to receive the word of God in your heart, and it can also be performed on another when the Holy Spirit inspires it.

There is also a similar gesture with a hand on the belly – this is for the sealing of energy in the mystery of Kallah Messiah becoming Imma Messiah.

Another holy gesture invoking prophecy is the formation of the sign of the Holy Cross, standing, kneeling or sitting, each having its power; and for prophecy it is especially effective bowing down, formed while prone to the earth. Standing, the initiate is uplifted in Adonai, kneeling the initiate is in submission to Adonai, seated they are enthroned with Adonai upon the Mother’s lap, and laying down they have taken up their cross and follow Adonai, and gaze.

*In sacred circle the sign of the Holy Cross made in the various directions becomes a corresponding invocation – this can be especially powerful in Kodesh Or Ofan, the Holy Light Wheel.

There is another holy position of the body for prophecy used among the navim of ancient Israel and taught by Adonai Yeshua to his companions – one used daily by Yohanan the Baptist; bow down and place your head between your knees.

This is called the "Position of the Navim."

One knee is Netzach and the other is Hod, and in the midst of the Sign of the Covenant, the Holy Tzaddik – in this position your heart and head are aligned with these and you are humble before the presence of Yahweh. This is the position assumed during many sacred chants, unifications, recitations seeking the experience of the Ruach Ha-Elijah, the Spirit of Prophecy.

Now we will share with you an excellent practice with this position:

The Invocation of Mercy & Grace

Intone the Kabbalistic Cross and then assume this position with your body and soul, and abide in primordial meditation; when the Spirit moves you, call upon Ha-Shem.

*The period or primordial meditation in this practice is often lengthy – though simple, it is not the practice of a novice by any means.

Then invoke, praying:

El Elyon, in the Blessed Name of Yeshua Messiah I call upon Your Holy Name – let the Shekinah of Messiah rest upon me.

Eheieh Asher Eheieh, crown me with Supernal Chrism – anoint me with Ruach Ha-Messiah
Yah, give me Wisdom.
Hayyah Elohim, grant me Understanding – True Knowledge.
El, with the love of the Messiah, make me great.
Elohim, from the Evil One and the Terror of Judgment, protect me.
Yahweh Elohenu, in the Holy Name of Yeshua, grant me beauty and holiness.
Yahweh Tzavaot, watch over my soul forever.
Elohim Tzavaot, illuminate me from Divine Splendor.
El Hai, make Your Sanctuary of Grace my Holy Foundation in You.
Adonai, open my lips and be on my tongue, and with my mouth I will proclaim the Gospel of Peace and speak Your praise.

Hallelu Yah! Amen.

When a son or daughter of the navim prepares and purifies themselves, and utters this prayer of invocation with kavvanah and devekut, if it is God’s will Ruach Ha-Kodesh comes upon them; if Ruach Ha-Kodesh does not come, then let them purify themselves and intensify their worship until they abide in the good grace of God.

There is also a way of bowing down that you should know, one that is similar to this; kneeling, bring your hands to your heart, palms pressed together as in prayer, then separate them and bring them to the sides of your head, palms facing forward – bow down, placing your hands on either side of your head and putting your brow to the earth.

This is called “Bringing Heaven to Earth,” and it is used in the same way as the Position of the Navim, as well as in practices of taking of sanctuary when we bow down.

There are other positions that we will teach you in due season, but these are the key positions we use in our Holy Order to invoke Rauch Ha-Elijah.

Now, you must know and understand that for any of these positions or gestures to be effective you must purify yourself and sanctify your body and life, consecrating your body and life, as with your soul, to El Elyon, the Messiah and Ruach Ha-Kodesh; your body must be sacred and holy, so that with your body, heart and mind you cleave to the Messiah and Shekinah of Messiah – if you do not abide in holiness you should not expect any such methods to be effective, for it is only in holiness that the Spirit of Holiness (Rauch Ha-Kodesh) comes to rest upon a person and dwells in them.

This, of course, is an obvious truth and is a matter of common sense; and yet in these times, it must be said at every opportunity, for there are many they that rush to the ways of prophets and wonderworkers – the holy ones, the saints, but who do not know or understand, or even desire, the true way. In justification many will say that they do not want the “dogma of religion,” which may be wise, but nevertheless in the Straight Path there must be piety and passionate faith, and in truth, those blessed by Ha-Shem as prophets and wonderworkers are more zealous in the passion of faith and piety than anything asked of the faithful in the Scriptures or imposed by dogmatic doctrines. After all, where there is true love of God, a soul will do whatever it takes to fulfill their yearning for knowledge of God and union with God – such love knows no bounds or limits, and withholds nothing from the Object of Desire, the Beloved.

In closing we may speak an open secret among us – with all of these positions the Serpent Power is uplifted to the heart, brow or crown, all as corresponds to the intention of the movement. The nature of the Serpent is desire-energy, and by one means or another, this must be turned inward and upward – Godward; it must be sublimated, uplifted and redeemed.

This reflects the consistent concern with the proper use of sex and desire throughout the Scriptures of authentic wisdom traditions. Just as we have said that the body is not evil in itself, so we must say the same of sexual energy and desire; and yet, as with the body, with the full force of our being, including our desire-energy, we must seek knowledge of God and union with God – true worship of God, and like the body, sexual energy and desire must be purified and sanctified. In fact, there is no purification and sanctification of the body without the purification and sanctification of sexual energy and desire – the two go hand-in-hand, and in practice they are one and the same.

Regarding the mysteries of the purification and sanctification of sexual energy and desire as taught in our Holy Order, such things are best spoken in private, thus here we shall say no more, but we shall leave you to contemplate the matter and to inquire of Adonai about it in your prayers.

We bow before the Holy One and Shekinah, and we uplift our hands in praise of Ha-Shem; and we call out: “Adonai, have mercy; Adonai, bless the people” – Amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Posts: 10
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Location: Harrison, Arkansas

#2 Postby brandon928 » Tue May 29, 2012 9:58 am

Blessings in the light of Messiah!

In this post, you said:

"Calling upon Ha-Shem and blessing the people, the holy priest would uplift their hands in a sacred gesture, the index and middle fingers of both hands joined, and the ring and little fingers of both hands joined, with the thumbs of both hands outstretched and interlocked, the hands in this gesture were raise to the level of the crown star; in this gesture the six points of the Star of David are represented, and it is the union of Mercy-Hesed and Judgment-Gevurah in Compassion-Rehamim (Tiferet)."

I am not clear on this gesture. Are the hands joined together in a star formation? How are the thumbs interlocked?

Any clarification would be greatly appreciated.


Tau Malachi
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perhaps this will help...

#3 Postby Tau Malachi » Tue May 29, 2012 11:57 am

Okay, this is a corny way to describe a sacred gesture, but did you watch Star Trek? Do you remember the gesture Spock used to make? Do that with both of your hands, put them up at your brow, cross your two thumbs and find a comfortable way to interlock your thumbs, joining your two hands together, palms facing out. That's it.

Hope that helps!


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#4 Postby brandon928 » Mon Oct 22, 2012 8:00 am

I actually had to look it up on youtube, but yes! that DID help! :)
Thank you, Tau!

Light and Love,

Mark Daniel
Posts: 44
Joined: Sun Sep 14, 2014 8:38 am

Re: Body, Gestures & Prophetic Meditation

#5 Postby Mark Daniel » Sun Apr 23, 2017 10:40 am

"When I see Your heavens, the work of Your Fingers" (Psalm, 8:3).

May the Light of Yeshua Messiah be with you all on this Holy Shabbat!

The oral stories and teachings of Yohanan the Baptist being given presently are profoundly inspiring. I feel them speaking directly to my practice and to my life in such immediate ways. Praise God that such things can be shared and known.

I have been particularly captured by a post concerning hand gestures in Kabbalistic prayer and meditation. Here Tau Malachi shared:

Yohanan taught his close disciples many secret mysteries, as was the way of the Masters of the Name (Baal Shem) who came before him. He revealed to them with power gestures of the hands (Yad) for prophetic prayers, and likewise the gestures with hands for the working of wonders, great movements of the powers of Heaven, and he taught them the art of laying on of hands for healing, blessing and peace. In the way of the prophets he taught them the two ways of blessing in the way of the sacred priesthood, and the mysteries of imparting blessings and empowerments through them, teaching the virtue and power of both variants of the gesture, along with the binding of the Divine Attributes (Sefirot) to the fingers when performing the gesture.

With this in mind, I wonder if more might be given here about the specific kavvenot and technique of using the fingers to represent the Sefirot, and how gestures might be used to invoke more precise prayers and unifications with the Holy Attributes and Divine Names of God.

Let me just add what little I have found on this topic so far. In the Sepher Yetzirah there is a relationship drawn between the fingers and the Sefirot:

"Ten Sefirot of Nothingness
in the number of ten fingers
five opposite five" (1:3).

Rabbi Aryeh Kaplan, peace be upon him, helps us open the doors to this mystery. He shares that the ten Sefirot, while commonly arrayed and balanced in three columns, can also be divided into two arrays of five Sefirot each. Here these two arrays take on a masculine and a feminine quality. The masculine (right hand) array is composed of what he calls the 'Five Loves' - Keter, Hokma, Hesed, Tiferet and Netzach. The feminine (left hand) array is composed of the 'Five Strengths': Binah, Gevurah, Hod, Yesod, and Malkut. To this, he briefly adds, that the tensions created by dividing the Sefirot into masculine and feminine poles like this empower the creative process, and allow powerful spiritual forces to be directed and channelled. He likens this creative power to a man and a women coming together to procreate.

The mystery and force of this teaching is thrilling! Can anything more be given openly about this relationship between the Sefirot, the fingers, and the art of praying and unifying through hand gestures?

With great love, and great ardency!

Mark Daniel-

Tau Malachi
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Re: Body, Gestures & Prophetic Meditation

#6 Postby Tau Malachi » Mon Apr 24, 2017 8:34 am


If you work with the attributes of the gevurot and hasidim with the fingers that Kaplan gives in prayer you may notice some things.

Alternatively there is also another system of attribute, it is as follows: Thumbs = Keter/Malkut; index fingers = Hesed/Gevurah; middle fingers = Tiferet/Yesod; ring fingers = Hokmah/Binah; and the little fingers = Netzach/Hod. These were the attributed taught by Tau Elijah that I've used over the years, and I've found them to work very well in prayer, meditation and theurgic rituals.

Here we can share an essential teaching. Joining your hands in prayer, let Mercy (Yahweh) and Judgment (Elohim) be unified; and clapping in prayer, let let judgments be sweetened and nullified. This is as the power set into the hands of Anointed Tzaddikim. In this light, one may also contemplate the laying on of hands, the power of Mercy and Judgment in unification within it; hence, radiance of Compassion flow from the heart through the hands. Something like this also occurs in the oral tradition of Yohanan.

Beyond indicating various gestures with hands and fingers there is little to be written; there are many things that are only taught to those who draw close to Tzaddikim for they must be spoken and shown, and in the speaking and showing so there is a transmission of knowledge with power (da'at and ruach of Tzaddik).

It will be some time before I'm inclined to delve into much commentary of the teachings of the oral tradition of Yohanan. First, the larger body of work must be written, then there can be comment.

Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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