Creator and Creation

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Bevan
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Creator and Creation

#1 Postby Bevan » Wed Oct 08, 2014 6:57 pm

Administrative Note: This thread has been copied from the Christian Kabbalah forum by its original name the Divine I Am and the Burden of Identification that began with Gregor's lovely question. Through a discussion of Creator and Creation, no-self and self, Bevan introduced a metaphor of the sacred artist, which community developed around the character of Bezalel, the preeminent artist-designer in the Bible. These sharings are entirely appropriate to the Order of St. Haniel to where they're now grafted. -Elder Gideon
_________

Greetings and thank you to everyone in this thread for these timely contemplations. I've started a new art-documentary project with a friend and at the same time came upon the following in the chapter on Keter in the 'Gnosis of the Cosmic Christ':

"The most primary relationship of creator and creation is cause and effect. When something acts as a cause, it is called Ani, but when the same cause is viewed as the effect of a higher cause, it is Ain. Thus, Keter, as the emanation and vehicle of Ain Sof, is Ain-nothingness, being nullified in the sense that it does not have any independent existence. In relationship to the Sefirot, however, it is Ain-selfhood because it is the cause of which they are the effect. Keter is not known directly, but only through the effects of which it is the cause." Tau Malachi, p. 39.

To practice my understanding of Ani-Ain as the continuum of being, could I use the analogy of an artist from a number of perspectives?

Might the artist be Ani-selfhood, who appears as the primary cause of a drawing. However, the artist also is the effect or channel of a higher cause, the Holy Shekinah? In this context, would the artist would be Ain-nothingness?

From my perspective, as I see the artist drawing a specific image, I experience them as the creator, Ani. When the artist tells me they were not conscious of this image they completed, I see them as Ain, as I consider this a transcendent mystery.

For the artist, he may identify himself as the creator (Ani-selfhood), but as he experiences a sense that his creation came luminously from beyond him, wonder develops (Ain-nothingness) . As the artist grows in wisdom as a creator the movement between Ani and Ain increases. As stated by Tau Malachi:

Now, on a certain level Ani is continually dissolving into Ain, and likewise from Ain there is a continual regeneration of Ani. This is the continuum of our being, the foundation of our continuum of becoming, and if you look into it, you will find that it has no beginning and no end; if we become aware of this, then we can engage the dissolution of Ani into Ain and the regeneration, emanation, of Ani from Ain, taking up a dance of self-transformation in transcendent awareness.

As we are are all co-creators of our life realities this Ain-Ani is always in play and the flicker increases as we move toward liberation.

I was also intrigued by Elder Gideon's entry about the Thirty-Seventh Name of Gevurot and found a link to it in this forum. I am truly blessed by this infinite repository of wisdom and knowlege. Praise Ma!

Shalom,
Bevan.

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Re: The Divine I am and burden of identifications

#2 Postby sheryl » Sat Oct 11, 2014 9:29 am

Shalom Dear Tau, Bevan and friends -

Peace and grace to all in our IO Adonai!

Thank you, Tau, for gifting us with deeper insights.

Something heard before, but now being heard as new, was experienced in your teaching.

Now, on a certain level Ani is continually dissolving into Ain, and likewise from Ain there is a continual regeneration of Ani. This is the continuum of our being, the foundation of our continuum of becoming, and if you look into it, you will find that it has no beginning and no end; if we become aware of this, then we can engage the dissolution of Ani into Ain and the regeneration, emanation, of Ani from Ain, taking up a dance of self-transformation in transcendent awareness.


What you have shared is being heard as peace. Repose and Movement, Ain-Ani, is the peace that surpasses all understanding.

The analogy that you have given us, Bevan, of the artist and his or her art creations feels to be touching on this mystery, though even flickers of Ain feel to be quite luminous, beyond what we think of as self, and so for most of us, perhaps we can say that our flickering, for the most part, is still arising from the delusion of separation? Though in potential and artist can arise from Ain, No-Thingness. But perhaps we cannot say as Ain, but from.

What if we looked at the artist, similarly to how the glassblower is perceived, in one of the analogies given to us in the first chapters of Gnosis of the Cosmic Christ. It goes like this:

Imagine a glassblower, who decides to fashion an elegant vessel. The will or desire to do so, emanating from the inmost place within the glassblower, is the level of Yechidah. It corresponds to the tip of the Yod of the Tetragrammaton and to the universe of Adam Kadmon.

The next level is represented by the glassblower himself, just before he begins to blow out and the breath remains in his lungs. This is the level of the Hayyah, and it corresponds to Atzilut and the body of the Yod.

The breath passing through the glassblower's lips represents Neshamah. It corresponds to the first He and the universe of Beriyah. The pressurized air flowing through the tube represents the Ruach, the Vau of the great name, and the universe of Yetzirah. This breath, as it expands to form the glass vessel, would represent Nefesh, the final He of Yahweh, and the universe of Asiyah.


If we consider a general artist in place of a glassblower, a couple of interesting thoughts arise. One is where does individuality begin? The will emanating from the inmost place of the individual feels to be individual, true individuality, true self - the Yechidah, the Holy or Divine Spark, about which, Tau Malachi teaches, nothing can really be said.

Ain, then, is beyond this. No-Thing, because it is not nothing, but also it is not something in the way that we think of something. Ain has been called pregnant emptiness, from which all arises. Malachi speaks of Ain Sof, emanating from Ain, as the exhaustless divine potential, beyond the body of creation, yet also 'within it as the secret Da'at'. Speaking of that which is inconceivable brings to mind a contemplation of Aleph as the stillness, the silence, before anything arises. The stillness before thought arises, the silence when a mouth is opened before words are spoken.

I am seeing that we can say yes, the artist in our contemplation is Ani-selfhood, while Ain is before selfhood, before the arising of anything. Hence no object, no something can be called Ain, though in purity of creation, it arises from and falls back into Ain.

Thank you for these lovely contemplations! I look forward to correction or adjustment.

With gratitude,

Sheryl

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Re: The Divine I am and burden of identifications

#3 Postby Bevan » Sun Oct 12, 2014 11:13 am

Shalom All!

Thank you Sister Sheryl for your response. I appreciate you drawing out the rich concept of our true individuality within the Will of the Glassblower, and how Ain is a stillness beyond this! As well, I am interested in better understanding your statement, "perhaps we can say flickering, for the most part, is still arising from the delusion of separation?"

I see the bigger picture when Tau Malachi states,

The Day of Judgment, and the Apocalypse, … our eventual dying and death, and when we die, in effect, in our experience it is the destruction of the world and all who are in it as Ani dissolves into its essence or root, Ain.

This is an incarnational "flicker". On a moment-by-moment or day-by-day basis, is the movement between Ani and Ain often imperceptible because of our 'delusion of separation'? When I experience a sky or a forest or a human creation in a meal or a film and there is a special sense of wonder and transcendence, is this a flicker into Ain-nothingness and this stillness, or is it Ain Sof, the Infinite, with the peace of Ain beyond this, or is this ordinary human experience only pointing to something greater within? When I am caught up in illusion and then awareness emerges and I turn away from ignorance, is this a flicker from Ani to Ain?

As I read my response, I can hear myself grasping for words to define an experience that is beyond words. I am thankful for everyone here giving me glimpses of this Wisdom. Praise Mother and Daughter!

Blessings to you all this day,
Bevan.

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Re: The Divine I am and burden of identifications

#4 Postby Bevan » Mon Oct 13, 2014 5:56 pm

Thank you Sister Sheryl for your response.

I find it wonderful to ponder these divine concepts. I love those words from the Discourse that "we can only gaze upon that which we resemble" as an encouragement to continue upward.

One element I appreciate about the Sophian Gnostic tradition in relation to the things I "need" to know now is how clear the teachings are. For with the wisdom of The Three Roots and the Six Essentials I can rest in what I need to do and not wonder if I am missing something. The Knowledge that is beyond me and I have yet to experience makes life an adventure because:

now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 1 Corinthians 13:12

The idea in this passage is of an individual having partial knowledge which appears to speak to gradation of Light. And even though I see dimly with my current level of consciousness, I will one day have complete Gnosis just as the One Reality knows me completely right now. Hallelu Yah!

Blessings to you this week Sheryl in all your responsibilities!

Shalom,
Bevan.

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So-Be-It'ers

#5 Postby Elder Gideon » Mon Oct 13, 2014 7:37 pm

Shalom Everyone!

Such a sincere delight seeing where this conversation has carried us! Praise Be She!

With what I've particularly enjoyed is the classical analogy of the glassblower-artisan. European aesthetics are founded upon the classical Greek world which employed similar metaphors of creativity as the most experiential method of inquiring into the foundation of reality. In other words, to track any creative process is to track how Creation arises. This is suddenly suggested to me as parallel in mystical Judaism, not only for the Glassblower, but for another jewel.

מַעֲשֵׂה יְדֵי אָמָּן

,ma ahSEH yaDey aMAHN.

,the work of the hands of a skilled artist. (Song of Songs 7:2)

Aman is the word for craftsperson as well as artist. Aman. The same letters with different vowels that spell Amen: So Be It!

Tau has shared from one of the earliest posts in our forum, Amen is an alternative name for Keter (Crown), the first Sefirah on the Tree of Life, for then one becomes aware of amen as an invocation of the spiritual energy of Keter. In other words amen is a word of great power.

We have then, an unbelievable beauty, given that Keter intends to be made manifest through Malkut, Amen by an aman.

Defining art is linguistically impossible, probably because it connotes or denotes what is transcendental-made-immanent, invisible-made-visible, silent-made audible, reposed-made-moving. How is immanence explained, let alone transcendence?

Mindful that we're actually exploring the phenomenon of self made possible by no-self, this swirl of self that arises, through which no-self moves and manifests all, is still an exhaustless analogy of any creative process. How self as an aman relates with the very same Hebrew letters as Amen is as new to my hearing as it might be to yours. I desire that it uplift us into the Three Roots indeed, with Ma's help.

Gratefully,

Elder Gideon

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Re: The Divine I am and burden of identifications

#6 Postby sheryl » Sun Oct 19, 2014 1:24 pm

Shabbat Shalom, Elder Gideon!

Praise be She who gifts with delights!

In taking a little peek into your teaching on aman אָמָן, something of a wow has been seen. No doubt this has been pointed out before on our forum, but it is a new hearing this Shabbat Day for me, praise God.

You have pointed out that aman אָמָן is quite similar to amen אָמֵן, the only difference being the vowel, or the marker underneath the Mem.

There is another Hebrew word that is closely related to these two, again the only difference being the vowel, the marker underneath the Mem: aman אָמַן or to support, confirm, be faithful. What is most astounding is where this word is used in Torah:

Genesis 15:6 : And he (Abraham) aman (believed) in Yahweh and he counted it to him for righteousness.

This aman is the Hebrew word that is translated as believe or believed in English, and faithful. This aman is also the Hebrew word translated as established, held up, supported, nursed - all giving us a glimpse at who this artisan is, and what is the art being created!

Earlier today, on another forum, Tau Malachi taught saying:

"You are where your thoughts are, consider your thoughts and look to see if they are where you want to be.”


Which can also be read you are what/who your thoughts are..

It is astounding that we often lose meaning in scripture when we must designated objects and nouns!

I am hearing that aman is energy, energy of belief or faith - our energy thus becoming aman, invoking aman or the energy that weaves righteousness, a body of light, a matrix of light. The energy of belief, faith, thus matching the energy of the master artisan, the master weaver! My mind is swirling a bit with this!

Adding to this swirl: when we say "Amen" are we not uplifting into this energy? Uplifting what came before into the hands of the master artisan? Our belief, faith, likewise being the energy that seals and uplifts?

This all seems to swirl around what you have taught us, Elder Gideon, what is transcendental-made immanent, the swirl of self that arises - that is "crafted" - through which the no-self moves and manifests.

Adjustments or clarifications to these thoughts will be received with gratitude.

Sheryl

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Re: The Divine I am and burden of identifications

#7 Postby Bevan » Tue Oct 21, 2014 6:56 pm

Greetings Elder Gideon and Sister Sheryl,

I am uplifted by the threads you both weave with the Hebrew Aleph-Bet! Thank you for revealing and drawing down these mysteries of the One.

"Amen by an aman" is a wonderful saying (even mantra for me)! Here, the two words are one, from the same root. This creates for me a wonderful image of artisans working in the Jewish Tabernacle where:

the Lord [YAHWEH] spoke to Moses, saying: “See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the Spirit of God, in wisdom [Hokmah], in understanding [Binah], in knowledge [Da'at], and in all manner of workmanship (Exodus 31:1-3)

It is like the the Divine blesses the artist with the Supernals and through the Holy Shekinah creates an architecture in Malkut that helped the people contemplate the Source back up from which it came.

I hope to remember and manifest these Living Words to bless others.

May all creators bless and glorify the Creator.

Shalom,
Bevan.

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Re: The Divine I am and burden of identifications

#8 Postby Tau Malachi » Wed Oct 22, 2014 10:42 am

Grace and peace to you in Hayyah Yeshua! Amen.

The blessing of Yahweh upon Bezalel directly speaks the mystery of Amen and Aman, and how ‘Amen,’ the will of God, becomes manifest through Aman, and as Aman.

Listen and hear, and understand! To be filled with Ruach Elohim, and all Habad, and all knowledge of ‘workmanship,’ one must become empty of oneself, Ani passing into Ain; then, through Ruach Elohim a pure emanation may arise and an utterance of the I Am may be ‘spoken’ (created, formed and made). If you ask of this Habad, it is the knowledge, da’at, of the Work of Creation – the Works of Elohim; and this Habad, when complete, is also knowledge, da’at, of the Works of the Chariot – the Works of Yahweh.

Habad, though, is more than knowledge, Da’at, it is understanding and wisdom, Binah and Hokmah, and this corresponds with the power of a co-creator in Gadlut Mochin, ‘Big Mind’ (expanded consciousness).

There are many different gradations of Gadlut Mochin ranging from higher mind, illumined mind and intuitive mind to cosmic consciousness and the overmind, and as we know Gadlut Mochin goes beyond mental being and consciousness into the supramental, or Supernal Being and Consciousness. If we consider the blessing upon Bezalel, as it is stated it is supramental, supernal, for action, manifestation, through silent volition is implied, not thought and thinking. This, of course, corresponds with a conscious union with the I Am (Eheieh), the Holy One of Being, and in unification our will becomes God’s will and God’s will becomes our own – and with God’s will, so also the Habad of God and the capacity of all craftsmanship (all forms of creative power), all as we have need to complete our work.

There is another layer of contemplation of the blessing gifted to Bezalel, however, for it may also be read as a very direct teaching about how we may enter into a perpetual communion with the angels of God, and with various spiritual forces of creation, and how we may receive the blessing of their knowledge and power, and invoke their co-action or co-labor with us. You see, all Habad, and the knowledge of all workmanship, corresponds with the knowledge and power held by all orders of angels. This layer of interpretation intersects with what I’ve share above in this post, for the fullness of this Habad and creative power of all the heavenly hosts corresponds with knowledge and power held by Archangel Metatron (“Little Yahweh”).

In closing we may say that the angels freely share their knowledge and power with those who enact a full self-offering and who cleave to God, and they will minister perpetually to one who resembles the Messiah, the Anointed of God.

We cannot help but wonder exactly who Bezalel was. What an astonishing blessing rested upon him! Praise God!

May we open to the blessings that God intends for us, and take up our spiritual work in full, serving the Lord in all that we do. Amen.

Shalom Aleichem!
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Re: The Divine I am and burden of identifications

#9 Postby staroath » Wed Oct 22, 2014 4:46 pm

Shalom,

I marvel greatly at this person of Bezalel, one who it is said to have constructed "the tent of meeting, and the ark of the covenant,[b] and the mercy seat[c] that is on it, and all the furnishings of the tent, 8 the table and its utensils, and the pure lampstand with all its utensils, and the altar of incense, 9 and the altar of burnt offering with all its utensils, and the basin with its stand, 10 and the finely worked vestments, the holy vestments for the priest Aaron and the vestments of his sons, for their service as priests, 11 and the anointing oil and the fragrant incense for the holy place."

Could such a personage truly be a human being, or is something more being implied here?

Another contemplation has filled my mind today, in the order of appearance of Bezalel within the story of the 2 sets of tablets given to Moses.

In Exodus 20-31 Moses is called to the mountain the first time, the 10 commandments are delivered, the Lord gives more instruction on laws regarding behavior, instruction on building the Ark of the Covenant and the multitude of sacred items, here Bezalel is mentioned for the first time, instruction on keeping Shabbat, and then the actual first set of tablets are written.

Exodus 32 describes the golden calf and the destruction of the first set of tablets and the retribution that follows.

Exodus 33 Story of the cleft in the rock with the Lord passing by

Exodus 34 Moses returns to the mountain recieving second set of tablets, which if I am correct in the teaching of our tradition have been interpreted as a somewhat degraded version of the Law due to the sin of the golden calf. Also here we see the speaking of the Hassidim, the Thirteen Attributes of Mercy.

What follows next is the description of the construction of the wonders of the Ark and furnishings by Bezalel and those who have been appointed.

This is a rough summary, please forgive any errors.

A contemplation I am having is can we connect this being Bezalel, be he divine or human to what Tau has shared in the beginning of this thread?

Quote:

"There is something more in this recognition of our true being, and true nature. If we become aware of the endless continuum of self-generation, and the arising of self from moment to moment, when we are able to rest our mind, consciousness or soul in its intrinsic nature – Pure Radiant Awareness, as the self arises it will be transformed or self-liberate, and the self that manifests will be a holy and enlightened one, an expression of realized being (Messiah)."

I would very much like to hear if this strikes anyone else with insight!

Star

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Re: The Divine I am and burden of identifications

#10 Postby Tau Malachi » Thu Oct 23, 2014 9:42 am

Grace and peace to you in Hayyah Yeshua! Amen.

When contemplating Bezalel I’ve always thought of Enoch, and Metatron. The very first time I heard teachings about this holy man Enoch came to mind before any connection was mentioned as Tau Elijah spoke of him and his Habad. This character is very similar to Enoch, for in one moment he appears human, in another he appears divine or angelic, but the foundation of all, and the greater glorification of God, is that Bezalel was a human being, a holy person in this world, and that walking with God so intimately, he resembled God (Elohim)

If we wish to consider this holy person closer we may consider the meaning of his name. It means “in the shadow of God,” “in the shelter of God,” “in the protection of God,” and “in the likeness of God.” This latter is most significant, for this name is formed of the very same root as the word for “image” and “likeness” in Genesis 1:26-27 concerning the creation of the human one who resembles God (Elohim). Bezalel, then, may be understood to indicate one who is a true human being as God ordained, one who resembles Christ and God. This resemblance corresponds with the Habad he embodied, and the “knowledge of all workmanship.”

In this light, consider what is written in the prologue of the Gospel of St. John:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. In him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it” (1:1-5).

One secret teaching given concerning the Habad of Bezalel was that he held this knowledge, da’at, of the Word, and so also something of the ruach of the Word, and it is through this that he is able to ‘see’ the celestial or heavenly tabernacle in order to fashion the earthly tabernacle in its image or pattern. According to the tradition, on one occasion during a mystical ascent of the soul to gaze in the heavens, and to enter into the holy of holies of the celestial tabernacle, when he entered, he was further set upon by Ruach Elohim, and supernal angels drew him up into the eighth heaven, the Supernal Abode, to gaze upon the true image of the holy tabernacle or holy temple of Hayyah Elohim, the Living God. What he beheld, of course, was the Messiah, whose person and body is the true holy tabernacle, or holy merkavah. Thus, Bezalel was granted the most intimate knowledge of the Messiah and the Age of the Messiah, though he did not speak of this knowledge to many, but only to one, and that in secret.

This, of course, describes knowledge akin to that of Enoch-Metatron.

Now human, or divine, or angel, let us consider this. First, do we understand that our soul sojourns through many incarnations, and not just as a human being or in material worlds, but rather becoming all manner of sentient beings, even such things as divine beings, angelic beings, and the like in the astral and spiritual universes? The question arises, who are you, who am I? Letting go of habitual self-grasping, or self-cherishing, it is interesting to look and see the inner aspects of the soul and the image and likeness of the I Am (Anoki). As we know, the truth of this is reflected in deeper experiences of Light Transmission, when something of the Emanation and Glory Body of the Tzaddik is revealed. Suddenly, gazing, we may behold many, many faces within the face of the Tzaddik, and not only faces of a human being, but beings of others worlds, divine beings and angelic beings; hence, a vast array of emanation of the I Am that has become awakened and realized in them.

Intriguingly enough, what we behold in such moments of transmission is truth of us all, the greater reality of our meta-dimensional being, our soul, as it manifests throughout time in countless emanations, countless lives.

Concerning all of this knowledge to fashion all sacred objects for the “tent of meeting” and how to set it all together, this reflects the experience of the Perfect Thunder Intelligence (Gadlut Mochin) either at the level of cosmic consciousness or supernal consciousness; hence, the Habad of Beriyah or the Habad of Atzilut. This, indeed, does become embodied by great tzaddikim in this world, or by human beings; but no doubt, on a certain level, they resemble angels, for such is the appearance of the souls of the elect in heaven according to the preaching of Adonai Yeshua.

Shalom Aleichem!
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Re: The Divine I am and burden of identifications

#11 Postby sheryl » Sat Oct 25, 2014 1:50 pm

Shalom Dear Tau and Friends!

I am filled with delight with this conversation! Praise to Gadol Imma for such gifts!

The idea of the shadow of God is new to my hearing and has stirred contemplations today.

Most often when speaking of shadow we speak in terms of shades and shadows and are referring to ignorance. With the shadow of God, it comes to mind that in a non-dual gnostic awareness, when all is one, a shadow is something completely different!

This Hebrew word for shadow is tsel or tzaddi lamed צֵל, which brings to mind to goad, and fishhook, and also directs our thoughts towards a Tzaddik or Righteous One. Can it be that the shadow of God is a reflection or image of God in creation, and so Habad, or Wisdom, Understanding and Knowledge are shadows of God as is anything of form resembling the Supernal, anything becoming a vehicle of invocation for something of God into creation? A Shadow of God being what is transcendent made manifest? Perhaps even what is makafim made p'nimi?

With gratitude,

Sheryl

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Re: The Divine I am and burden of identifications

#12 Postby Elder Gideon » Tue Oct 28, 2014 5:02 pm

Shalom!

Your questions on tzel צל as 'shadow' are lovely. As I trace this in its use in the Old Testament, its connotation is of shade, refuge, and protection, as of a tree's shade in a blazing hot day. This sense occurs when Yeshua weeps over Jerusalem, lamenting, How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!(Matthew 23:37) A rarer form of tzelel צלל also means protective shade or fleeting shadows. This meaning grows when it becomes tzelem צלם, meaning an image, a likeness, a statue, model, or drawing; the implications of this meaning are as literal as they are metaphysical, describing how anything below is a shadow reality from a greater reality above: They offer worship in a sanctuary that is a sketch and shadow of the heavenly one; for Moses, when he was about to erect the tent, was warned, ‘See that you make everything according to the pattern that was shown you on the mountain’ (Hebrew 8:5). As shadow forms are cast by physical forms, so are physical forms cast by energetic forms. This is how I'm hearing the sense of tzel צל as shadow.

What Tau has shared of Bezalel's Habad of Messiah fascinates me. Inquiring into midrashim of Bezalel, I learned that when Moses asked God who would be called to carry forth the construction of the tabernacle, Bezalel's name was shown him from the Book of Adam. It would be inappropriate for Moses to build, rather to guide and transmit the pattern of the building; Bezalel's task to build the tabernacle was destined from before Creation. This teaches me that portion isn't a quantity one has, but is a task one is destined to fulfill.
Midrashim go on further to say that Bezalel descends from the his father Hur, who is regarded as a martyr for restraining Israel from the worship of the Golden Calf." As a reward for his martyrdom, his son Bezalel was to build the Tabernacle, and one of his later descendants, King Solomon, was to build the Temple at Jerusalem." Destinies from before Creation requires merit nonetheless to align their fulfillment. Not only was Bezalel wise in Torah, "insight into Halakah, and understanding in the Talmud, he was well versed in secret lore, knowing as he did the combination of letters by means of which God created heaven and earth."

The Legends of the Jews goes on to say "As the builder of the Tabernacle, God gave Bezalel five other names to bear. He called him Reaiah, "to behold," for Bezalel was beheld by God, by Moses, and by Israel, as the one who had been decreed for his activity since the beginning of the world. He called him "the son of Shobal," because he had erected the Tabernacle that towered high, like a dove-cote. He called him Jahath, "the Trembler," because he made the sanctuary, the seat of the fear of God. He called him Ahumai, because, through his work, the sanctuary, Israel, and God were united; and finally Laha, as the one who brought splendor and loftiness to Israel, for the sanctuary is the pride and splendor of Israel." (155-156)

For a final note of midrashim regarding Bezalel, I was surprised to learn that the inter-tribal relationship with his assistant Oholiab, of the tribe of Dan, would recur generations later when King Solomon of Judah paired with Hiram of Dan. "As the head-workers of the Tabernacle were filled with the holy spirit of God in order to accomplish their task aright, so too were all who aided in its construction, yes, even the beasts that were employed on this occasion possessed wisdom, insight [knowledge], and understanding."

Stepping back from this detail, I'm learning that Bezalel's significance in his time of Jewish identity is as pioneering as the Prophet Moses, the first to spatially visualize the Covenant. What is invisible in revelation is made visible through sacred art, architecture, and design. Being brought from inner planes into this physical plane casts its memory for generations unborn. What happens here stays here, even after it's gone, to influence future imaginations, speaking with form and space what words cannot. I believe our lineage has as much work to do as Bezalel's team charged by Moses, visualizing forms and spaces of a Messianic Kabbalah for generations not yet.

May the Mother gather those willing and fill them with her Wisdom, Understanding, and Knowledge.

Elder Gideon

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Re: The Divine I am and burden of identifications

#13 Postby Tau Malachi » Thu Oct 30, 2014 10:09 am

Grace and peace to you in Messiah Yeshua, our Adonai!

Tzel El (“shadow of God”), Tzaddi-Lamed, Alef-Lamed; this is the Holy Tzaddik and the Holy One. As we witness in Yeshua Messiah, the perfect tzaddik enacts the intention of the Holy One, and is the complete image and likeness of the Holy One, manifesting all of the Divine Attributes according to the will of the Supreme (Ratzon Elyon); lesser tzaddikim, greater tzaddikim and perfect tzaddikim, the principle of the Holy Tzaddik, this is the ‘shadow of God’ (El), and ‘shadow of the Almighty’ (Shaddai).

The holy tzaddik, or true human being, of course, is the thrust and aim of creative evolution; all of creation is evolving towards this, the Highest of Life or Human One, and the potential of the holy tzaddik exists within all creatures in heaven and on earth, and in the various realms and worlds of creation.

The principle of the Holy Tzaddik, as we know, is the realization of the Indweller (Shekinah) and the Spirit of God (Ruach Elohim), and with this the experience of conscious union with God – Christ Consciousness, God Consciousness. The Shekinah is hidden within all creation, all creatures, and Ruach Elohim is the life and light of all (Kol); the Shekinah concealed within creation, and revealed through creation, and Ruach Elohim becoming actualized and realized through creation, this is the shadow of God, indeed!

Look and see! The intention of God is for the evolution of creation to the Highest of Life; hence, creation returning to God. The nature of this evolution is the actualization and realization of the Spirit of God (Divine Intelligence) in creatures and creation. This is expressed by Alef-Lamed (El). The active and conscious agent recognizing and drawing out the Spirit of God from within creatures and creation, and uplifting creation in return to God, is the Holy Tzaddik. This is expressed by Tzaddi-Lamed (Tzel).

If we consider the labors of Bezalel in the construction of the holy tabernacle or dwelling of the Shekinah, this expresses the spiritual labor of tzaddikim, cultivating all things as a dwelling place of God, and seeing God within all things to draw out that goodness, that light and life; this includes the co-creation of the conditions necessary for the action of Divine Grace (Ruach Elohim) for the completion and perfection of Creation.

Now, given what you have shared Gideon about your insights regarding our ‘portion,’ in truth, this does correspond with our soul’s design and the portion of Gadol Tikkune (Great Healing) we are destined to accomplish; and with this, it corresponds with everything we need throughout our incarnations to accomplish this tikkune. Essentially, incarnating we all have our portion of the sorrow and suffering of this world, and the redemption of this world (tikkune olam); as we know, this tikkune reaches into the heavens and world of the angels, and into the world of souls and archangels, and beyond into the World of the Sefirot, or The Name. The tikkune of a soul corresponds with its purpose and mission, its spiritual work to realize and embody something of God in creation.

When we contemplate this, however, the tikkunim of various souls are interwoven, and in some way the tikkune of our soul is dependent upon the tikkune of other souls, and likewise, the tikkune of others souls is dependent upon our soul’s tikkune. In this way our portion interacts and interconnects with the portion of others, and very swiftly we find that we are connected to an infinite expanse of energy, resource, opportunity, intelligence, and so on – we truly lack nothing, nothing at all!

Also, connected to this, we can see the necessity for the generation of merit, positive karma or light-power; hence, our co-creation of the conditions in which Ruach Elohim can enter into full action with, in and through us to bring about the tikkune of our soul, the souls of others and the world, for it is not we alone who will accomplish this Great Work, but it is Ruach Elohim, the Spirit of God that completes and perfects it.

In this we may understand that for any greater spiritual revelation and movement to occur in this world it requires a matrix of many tzaddikim – tzaddikim of many grades and various abilities in the Spirit.

These were a couple of thoughts I was inclined to share today.

Shalom Aleichem – Peace be upon you!
Tau Malachi

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Ecclesia Pistis Sophia

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It Works

#14 Postby Elder Gideon » Fri Nov 14, 2014 8:31 pm

Shalom!

What Tau Malachi's shared of Tzaddikim in (and as!) the shade or shadow of El reminds me of when Gabriel tells the young maid Miriam that she shall conceive the Christ-bearer: Mary said to the angel, ‘How can this be, since I am a virgin?’ The angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you (Luke 1:34-35). Praise be the overshadowing Most High!

When we contemplate this, however, the tikkunim of various souls are interwoven, and in some way the tikkune of our soul is dependent upon the tikkune of other souls, and likewise, the tikkune of others souls is dependent upon our soul’s tikkune. In this way our portion interacts and interconnects with the portion of others, and very swiftly we find that we are connected to an infinite expanse of energy, resource, opportunity, intelligence, and so on – we truly lack nothing, nothing at all!

Outstanding to me in this larger contemplation of sacred creativity is how such offerings are not complete until they have been received by others. Even in the mundane sense of a great story or film or sculpture, it is inert, incomplete, until received by another. In other words, when the claim within any form of creativity is experienced by another, that form has worked, has just moved another's consciousness.

This could go so many directions, so I'll leave it there, eager to hear what stirs others.

Elder Gideon

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Re: Creator and Creation

#15 Postby Bevan » Sun Nov 16, 2014 12:51 pm

Shalom Everyone!

Elder Gideon, you have opened up a rich line of thought. It brings to mind my struggle of having other people receive my creative work.

I often feel an uncomfortable responsibility to those that view my films. There is a self-grasping that wells up to protect my fixed identity. This often takes the form of qualifying (read “controlling”) what people should expect. (For example, “I make films as personal therapy” which distances me from what others might think.) Your statement that “offerings are not complete until they have been received by others” challenges me and brings up interesting questions.

The ego has a tendency to define giftedness as worthiness. What if few connect with my work? Does this put my identity as ‘artist’ in question? How much talent and connection with an audience do I require to keep creating? How many people must be moved for my work to be worth the effort? When answered by the ego, I move toward external rewards separated from my own consciousness and I become fearful and vulnerable.

Listening to the Shabbat Discourse on ‘How to Extend Giving and Receiving Practically in Daily Living’ this morning, the phrase “there is no goal but the path” struck me. This is in relation to daily practice. I have found this idea to be a foundation for my creative potential, for there is no judgement in “process”. Here I find a sense of moving toward the Infinite and resting in the beauty of the Moment. God is always with me and I am always with God transcendent. Here enters the dynamic vertical relationship of “Amen by an Aman”!

Once I have centered myself in the Divine, I can explore a horizontal relationship with those that experience my work. As you say, “when the claim within any form of creativity is experienced by another, that form has worked, has just moved another's consciousness”. Here I am the Giver and the audience is the Receiver, which is exhilarating. The energy here is powerful to uplift (and deceive). When an audience takes in my work and responds, the relationship reverses. I become the Receiver. Lots of energy is released again. The ego emphasizes the external rewards of money and praise, which in and of itself is fine, but I need to turn inward to face myself honestly. What do I need to change to grow as a creator? And so I return to my vertical relationship with my Creator, uplifting everything, positive or negative, and continue on the Sacred Path which is this cycle embodied by the Cross.

Blessings to you this Day,
Bevan.

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Audience

#16 Postby Elder Gideon » Wed Nov 19, 2014 7:52 pm

Shalom Bevan:

You speak very transparently, which benefits so many more reading this now and another time to come. Earlier in my life, I had all the insecurity necessary to be an ambitious superstar artist. This was before the Dark Mother cut so many illusions taping my identity together, that I continue to see the world from an entirely different starting point. Solomon speaks the most closely to this in his Ecclesiastes. If you've not read this in a while, I can't recommend it enough. All in one, uninterrupted sitting, take the scope of what he says of the world into your meditation upon audience and see what emerges.

For myself, I'm now working backwards from then end of everything. As surreal, even ridiculous, as it sounds, I begin with our sun swelling in its final stage of life, consuming this planet and erasing absolutely everything ever dreamed or manifest by the human one. Long before that inevitable day, I see millennia raising and erasing cities and ideas as a parade of Elohim's imagination, exhaustlessly welling through Yesod. Further in and slightly beyond my own lifetime, I understand my entire life display, including my art, dissolved within a few years, my memory perishing with everyone who ever knew me in their perishing. This brings to this life, here and now, and the point of it all.

Significance, like enlightenment, is first experienced within. What is done is first done for the Most High, who alone is any real recipient and audience of anything, be it the most anticipated, intricate installation of a world class artist or the craft of a special needs adult in a community art class. To the Most High, the intention is what shines, what exists, what is received. As I will die as naked as I was born, all that I will take is the experience of making what I made, the space of its insights, recognitions, and realizations: in a word, its intention.

It's been a painful process for me continually distinguishing audience from the world under the sun from the Most High. As a result of this inquiry, shedding or even shunning the world, I've come more swiftly than I ever imagined to my authentic tone, vision, and joy. It is for this reason that my day job as an educator frees me entirely to do what I must do without any expectation of clients, press or market. What I'm seeing and making now is for the experience of reviewing it in my consciousness beyond my body in the afterlife: the only retrospective that really matters.

It's from this starting point that I'm finally finding out how to actually work sincerely and transparently. If others are at all benefitted today or tomorrow, it is the blessing of the Most High. If not, it is the blessing of the Most High. To work creatively is its own blessing and privilege, a gift gifted back to El Elyon.

Elder Gideon

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Re: Creator and Creation

#17 Postby Bevan » Sun Feb 08, 2015 3:01 pm

Shalom Elder Gideon,

This post took longer to write than I anticipated, but I took on your challenge to read through Ecclesiastes.

As I read a first pass, your words lit up this sacred text for me. I love how your narrative worked backwards to the present:
I begin with our sun swelling in its final stage of life...
You then powerfully describe a transcendent focus:
To the Most High, the intention is what shines, what exists, what is received. As I will die as naked as I was born, all that I will take is the experience of making what I made, the space of its insights, recognitions, and realizations: in a word, its intention.

On a second reading I found more ideas, mixed with much of what I have been learning and reading in the Tradition along with experiences on my own life path.

The text says that the writer of Ecclesiastes had "acquired great wisdom, surpassing all who were over Jerusalem before me; and my mind has had great experience of wisdom and knowledge." (1:16) Do these reveal an individual who has experienced the Supernal Habad (Da’at, Hokamah, and Binah)?

Then the writer says he descended into “madness and folly” and I applied this to the artist and the audience who live into the fixed identities of 'producers' and 'consumers':
All things are wearisome;
More than one can express;
The eye is not satisfied with seeing,
Or the ear filled with hearing 1:8
Here the Nefesh Behamit dominates and the lusts of the flesh rule us as conscious creatures. However, as Nefesh Elokit is opened to Ruach, a search begins. The artist and audience experience the wonders of the creative movement within themselves. As you know, my creative medium is narrative video. Here, I'm learning that Elohim Tzavaot, Haniel and The Elohim move us as we think and create.

Whatever my eyes desired I did not keep from them; I kept my heart from no pleasure, for my heart found pleasure in all my toil, and this was my reward for all my toil. Then I considered all that my hands had done and the toil I had spent in doing it, and again, all was vanity and a chasing after wind, and there was nothing to be gained under the sun. (2:10-11)
Today there are fewer and fewer boundaries with freedom to go into the bright light and the dark dungeons of humanity. I have found it easy to mistake these dualities for truth because there is something liberating in stepping out from the dullness of superficial culture and feeling something closer to the real. However, this is often negative and admixed, but to ego it feels enlightened.

Then I saw that all toil and all skill in work come from one person’s envy of another. This also is vanity and a chasing after wind. (4:4)
As with any culture based on limited identity, I often found myself trapped in the poison of desiring someone else’s gift instead of mining the depth of my own.
So I hated life, because what is done under the sun was grievous to me; for all is vanity and a chasing after wind. (2:17)
Often, this is about mindlessly imitating and trying to become the next indie success story. This chasing and deconstructing can be a life sentence where negativity, nilhilism, and self-grasping define the individual. However, I maintained a spark of Faith and Hope which proved to be life preservers which allowed me to drift into paradox and not-knowing that I read here:
Consider the work of God; who can make straight what he has made crooked? (7:13)
Why would God make something crooked? My weary mind stops for a moment from chasing “chasing after the wind”. I also see a middle path:
Do not be too righteous, and do not act too wise; why should you destroy yourself? Do not be too wicked, and do not be a fool (7:16)
Once this road is found, there is the possibility of going beyond mortal thought into gnosis.
No one can comprehend what goes on under the sun. Despite all his efforts to search it out, man cannot discover its meaning. Even if a wise man claims he knows, he cannot really comprehend it. (8:17)
I put on Yeshua Messiah in the form of a Partzuf Meditation with the desire to reveal my Neshemah in God in purity and service to others:
Always be clothed in white and, always anoint your head with oil. (9:8)

I also see the Reality that I have been given a life in this incarnation to work out my salvation in both the creative and the mundane with kavvanah (concentration) and devekut (cleaving).
Whatever your hands find to do, do it with all your might, for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom. (9:10)
And here I am encouraged to embrace reality in all its fleeting flavors.
Light is sweet, and it pleases the eyes to see the sun. However many years a man may live, let him enjoy them all. But let him remember the days of darkness, for they will be many.(11:7)

I need to remember and uplift the days of light and the days of darkness,
including every hidden thing, whether it is good or evil (12:14)
For all needs to be brought out into the light and liberated.
Remember him --- before the silver cord is severed (12:6)

Elder Gideon, I have found Ecclesiastes and your words have born fruit in my own experience. I'm releasing a first documentary film project this week and I feel strangely carefree and peaceful; much less self-grasping. I anticipate interacting with people but not with many of the emotional trappings I've experience in the past.

Here is a link to the full video to the Glory of God: http://conversationsafterchurch.tumblr.com/watch .

Blessings to All this Day,
Bevan.

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Ma's Creatives

#18 Postby Elder Gideon » Mon Feb 09, 2015 12:15 pm

Shalom Bevan:

I'm very grateful, Bevan, that Ecclesiastes has given you a bigger picture as it continues to remind me that my significance has nothing to do with my appearance, but what experience I further for others.

As I have this federal day off, I jumped at the opportunity to finally see your documentary and thoroughly enjoyed the spiritual autobiographies of six who came to a crisis in their faith. Implicit in their stories, woven and developed together by the skillful structuring of the larger documentary's story, is their shared confession of religion's obsolescence. Opposing science, civil rights, and coexistence, religion is clearly a shell not to be confused with the nut.

What that nut is as it is must be found, much like art. Classically speaking, art is distinct from craft by the experience of the process of its discovery. Craft is planned; art is found. Like the six characters' search in your documentary, finding is more than discovery: Finding transforms one in his or her finding. While some in your story have found something new in the dark night of their soul's traveling, others are still abiding, and I like that very much.

Finding only leads to new questions, inducing new descents. Whether you've intended this or not, the document your film is for our time is implying another question for this Order of St. Haniel: If religion is indeed obsolescent, what does artistic spirituality look like now and for the future? This is a global question, is it not? As global secularism generates all the same problems religion once did, we as a species are facing something unprecedented in our contemporary life. The way through and forward probably can't be preconceived as with a crafted object, but will have to be found, as with art.

What hope and spirituality for the future looks like can't draft on what such aspirations looked like once a upon a time. While artistic use of biblical narratives and imagery are full of triggers within an audience of diverse experiences with religion, biblical narratives and imagery can't be abandoned either. We have such an intricate task in our time for a time to come.

I can't imagine where my head would be today in this religio-secular wasteland had I not met Tau Malachi and the oral tradition he embodies. What's still happening, is that my Bible is deconstructing. This does not mean being taken apart or reduced, quite the opposite. Many misunderstand the larger task of deconstruction, which is to find other texts within a text, other narratives within a narrative. This is precisely what our lineage has been doing for over three generations and with Ma's help and the artistic gifts of her "creatives," this lineage might continue influencing how Western people reimagine their immanence and transcendence.

May vision indwell us, Mother, and be manifest as us.

Elder Gideon


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