Tahaniel: Bowed Down of God

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Tahaniel: Bowed Down of God

#1 Postby Tau Malachi » Wed Feb 27, 2013 4:06 pm

Tahaniel: “Bowed Down of God”

This is an archangel from among the beni elohim, “children of God,” who inspires prayer, and who teaches souls mystical ways of prayer, ways through which souls are elevated and their prayers ascend quickly to the Throne of Glory. If and when this angel of God beholds a soul bowed down in the presence of God, and cleaving to God in prayer with zeal, he/she will help that soul unify itself with the Sefirot, or Divine Attributes, and so have a greater voice in the heavens.

When Tahaniel joins his/her choir in morning prayer and worship, he/she is always bowed down before the Holy Shekinah, and so it is when he/she joins the beni elohim in evening prayer, he/she is perpetually bowed down in the Presence of the Lord; in the afternoon prayer and worship, though, Tahaniel stands erect and does not bow down, for that is the time corresponding with Judgment, and Tahaniel is among those angels that plead for God’s Mercy on creatures and creation.

Tahaniel is also an angel associated with “settling in,” whether in heaven or on earth; and therefore, following a move or transition, this is an angel of God that may be sent to help the soul settle and “pitch its tent.” In this divine action, Tahaniel becomes associated with the generation of light bodies for souls in heaven and material bodies for souls on earth, and with new conception in heaven and on earth, or new beginnings.

Generally speaking, Tahaniel is not associated with the warriors of heaven and usually is a gentle and merciful angelic presence; at times, though, when there is dire need, Tahaniel may take action in defense of the innocent and the righteous, or may engage in prayers, invoking the warriors of heaven, and they will respond with great speed to this leader of prayers in heaven.

This holy angel is associated with the third heaven, Shehakim, wherein the exterior lights of the Messiah shine, and so Tahaniel is said to have knowledge of these exterior lights, and knowledge of various mysteries concerning them.

Tahaniel often assumes a form akin to that of a human being, though with two great wings and a jeweled celestial body. When invoked, most often the Name of Yahweh Elohim Tzavaot is called upon. A sacred chant taught for this archangel is: Sa-Ta, Ho-Na, Ta-Ha-Nee-El.

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Re: Tahaniel: Bowed Down of God

#2 Postby Mark Daniel » Sun Feb 21, 2016 2:38 am

Greetings brothers and sisters!

This week I have been contemplating the mysteries of the Beni elohim, the archangel Tahaniel, and the wisdom of ‘bowing’. I would like to share some of these ongoing contemplations to see what it stirs.

In Cosmic Christ we meet the Beni elohim at the level of Hod. As I understand this choir of angels bestow metaphysical knowledge, and the power that comes with that knowledge. And so the Beni elohim are strongly related to technology and science, which are essentially both types of knowledge that facilitate some control or power over the natural world (for example it is taught that the Beni elohim gave humans the art of metallurgy).

It's no surprise that the Beni elohim are described as being particularly capable of possessing human hosts: humans are the great tool-builders on Earth, and so deeply susceptible to being overtaken by technological and scientific inspirations (just think of the famous scene in Space Odyssey when inspiration strikes our primitive cousins). And when we read that the Beni elohim mate with humans and produce giants, I am lead to think of Oppenheimer's (the so called “father of the atomic bomb”) famous quote after creating the atomic bomb: 'I am become death, destroyer of worlds'. Is this not one such giant?

In addition to inspiring forms of knowledge-power concerning the external world, they also seem to bring gifts concerning the navigation of the inner worlds. For example the angel Tahaniel here teaches those s/he graces with the knowledge-power of bowing in prayer. This insight has lead me to consider more deeply how bowing can be considered a form of technology, a way of knowledge and power.

Part of what we learn at Hod is to develop deep states of concentration (kevannah), which is simply put the process of clearing out the mind of its habitual structures. How do we clear the mind as such? As anyone who has a regular meditative practice will know the answer is not to push the thoughts down, to turn them away forcefully, to make war with them (Tahaniel is not often with the warriors of Heaven) - this only exasperates the minds movements and our overall suffering. Instead meditation turns out to be a process of deeply letting go, of "settling in" (as Tahaniel teaches) to the moment, of radical acceptance. The way of kevannah is the way of deep and total surrender. And so it seems to me this morning that meditation could simply (and very usefully) be understood as a process of learning to ‘bow’.

Jack Kornfield, the famous Buddhist teacher, says that he spent years practicing only bowing. So much so that he became known as the ‘bowing monk’. His whole practice was bowing: bowing to the morning when he awoke, bowing to the path that lead to the well, bowing to the well, bowing to the water, bowing to the fire, bowing to the tea… Does this not sound like a man blessed by the practical (and now it seems lofty) technology of Tahaniel.

Bowing can help us understand ourselves and the world. Bowing is the process of opening to each moment in a way that allows the deeper wisdom of that moment to flow through us. Can we understand something while we are busy fighting with it? It seems to me that unless we open to it, allow it to be what it is, then our understanding will always partial at best. And what about the places we cannot yet bow, doesn’t that teach us something invaluable as well?

I am on fire with this contemplation of the way of bowing, the way of radical acceptance, and its relationship to the way of holy prayer. I hope more can be said about this mystery of bowing inspired and empowered by Tahaniel as a vehicle to the throne of God.

As always my heart is wide open to receive any and all corrections to my understanding of these various teachings, or any other thoughts that may be inspired by these insights!

May the Great Mystery inspire us to bow, and may our bowing be a doorway back into that Great Mystery!


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Re: Tahaniel: Bowed Down of God

#3 Postby Tau Malachi » Sun Feb 21, 2016 11:36 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

The Beni Elohim do, indeed, hold knowledge of science and technology, along with knowledge of wonderworking and the magical arts, and secret knowledge of the way of wonderworking among tzaddikim and prophets is something known to Tahaniel, something of the deeper mysteries that this holy angel is able to impart.

When a tzaddik or a prophet engages in the working of a wonder, a miracle, it is through the power of God, the Holy Spirit, that the wonder is accomplished, and in that movement although standing before the people, inwardly they are bowed down before the presence of the Lord, in a complete and total surrender to the Holy Shekinah and Spirit, merging with the Holy Shekinah and Spirit, and because of this the Holy Spirit takes them up and brings about the wonder they intend, all as God wills it. When we encounter a tzaddik who is a true wonderworker, having the gift of wonders from the Spirit, in prayer and meditation they often bow down before the presence of the Lord, inwardly and outwardly, and they abide in surrender to the Holy Shekinah and Spirit, going wherever the Spirit leads them, and doing whatever the Spirit would have them do, and therefore all that is done is accomplished by the Spirit of God (Ruach Elohim), all as God wills it.

The tzaddikim and prophets do not conjure the Spirit of God, nor do they command the Holy Shekinah, but rather they pray and invoke the Spirit, and they invite and welcome the Shekinah, and they abide open and sensitive to the Spirit, always “bowed down” and setting Yahweh before their face. Thus, truly, the Shekinah rests upon them and the Spirit is with them, and so also angels are perpetually with them; therefore when they hold a conscious intention, focus their thoughts, and pray and invoke, heaven hears them and the angels are swift to fulfill their prayers.

Tahaniel teaches us that the way of wonderworking is, in truth, a deeply devotional art, and that it is through passionate devotion and cleaving to the Lord that true wonderworking is performed, all as God wills it, and all for the sake of the kingdom of heaven and the glorification of God.

There is much to be said of the actual practice of bowing down in prayer and worship, for it is the generation of humility and devotion, and an action of self-offering in love; and if and when we will humble ourselves and bow down in the presence of the Lord, the Spirit of the Lord will uplift us into a greater glory, and greater nearness to the Lord.

The outward action of bowing down is very good, for it includes the body, the flesh, uniting it with the inner aspects of the soul and the Spirit; through bowing down the body, along with our soul, is purified and redeemed, reintegrated with the Holy Light. This assumes, though, that as we bow down outwardly we also bow down inwardly, and cleave to the Lord inwardly, and have a conscious intention of a full self-offering, joined with the desire for greater nearness and unification with the Lord.

As we know, there are teachings on the practice of bowing down for the invocation of the prophetic consciousness in the Order of St. Gabriel, and there it is associated with aliyat neshamah, mystical ascents of the soul; hence, the practice of bowing down can become very lofty, even though it’s so very simple.

It can be good to practice bowing down at the outset of prayer, and it can be good to practice bowing down at the conclusion of prayer. There is a practice taught in the tradition of bowing down ten times as a way of cleaving and unification with the Holy Sefirot, ascending or descending, focusing with each bow on a Sefirah, inwardly cleaving and merging with that Divine Attribute, either drawing the soul in ascent or invoking their influxes in descent. There is also a practice of bowing in devotion and self-offering to the nine objects of sanctuary that compose the Threefold Sanctuary; hence, bowing to Yeshua Messiah, Gospel and Anointed Community, and bowing to Tzaddik, Great Angel and Holy Bride, and bowing to the Truth Body, Glory Body and Emanation Body, and in this practice a tenth bow is added for the Holy Sanctuary as a whole. There is also the practice of bowing to Holy Partzufim, and at times there are practices of bowing to Holy Tzaddikim. There are, in fact, many different practices that may include bowing down.

Whenever we bow ourselves down, though, always it is to the Most High, the Supreme, the Infinite One, or to the Light-presence and Light-power within and behind what appears and transpires; always we are bowing before the Holy Shekinah, the presence of the Lord, and to nothing else, and this we find in Revelation when an angel rebukes John the Beloved for bowing down to him instead of the to the Lord.

In that God is in everything, indeed we could bow to various things, but it would be to God within them that we would bow, not the thing as it is in itself, but as it is in God.

In closing we can say this. If the enthroned elders in heaven throw down their crowns before the Lord and bow down, and if the angels in the heavens bow down before the presence of the Almighty, then surely it is given that on earth we ought to bow down and humble ourselves before the Lord, offering ourselves completely to the Lord, our soul, and our mind, heart and body. After all what is good in heaven is good on earth!

On this Holy Day of Shabbat may we bow down before the Queen of Shabbat, the Holy Shekinah, and may she rest upon us and dwell in this world, blessing the world and all that is in it! Amen.

Shabbat Shalom!
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Three-Fold Sanctuary

#4 Postby Elder Gideon » Mon Feb 22, 2016 7:39 pm

Shalom Tau Malachi:

There is also a practice of bowing in devotion and self-offering to the nine objects of sanctuary that compose the Threefold Sanctuary; hence, bowing to Yeshua Messiah, Gospel and Anointed Community, and bowing to Tzaddik, Great Angel and Holy Bride, and bowing to the Truth Body, Glory Body and Emanation Body, and in this practice a tenth bow is added for the Holy Sanctuary as a whole.

I'm thoroughly enjoying these deeper teachings on bowing. I am fond of the practice myself and find in this physical gesture itself a prayer beyond words.

Bowing to the Threefold Sanctuary is a practice I've enjoyed for years, but never have I considered this most exhilarating insight into the Threefold Sanctuary as you've just shared. If I'm hearing you correctly, the Action Triad corresponds with the Outer Sanctuary, the Moral Triad with the Inner Sanctuary, and the Supernal Sanctuary with the Secret Sanctuary. This makes such beautiful sense! Praise Yah! If this is on the mark, where would these embodiments within each triad make the most consistent sense? Where in the Action Triad, for example would we contemplate Messiah, the Gospel, and the Community?

What a beautiful, simplicity! I'm elated to learn more!

Gratefully,

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Re: Tahaniel: Bowed Down of God

#5 Postby Tau Malachi » Tue Feb 23, 2016 1:23 pm

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

Yes, indeed, the outer, inner and secret sanctuary may be viewed as corresponding with the Action, Moral and Supernal Triads respectively, as you have said, and thus as we bow down to each object of sanctuary we may join it with the corresponding Divine Attribute (Sefirah) and ascend the Tree of Life, understanding the entirety of Holy Sanctuary as Malkut. Thus, there is Yeshua Messiah, the Perfect Tzaddik, who is the foundation of a new humanity, and a new heaven and earth, corresponding with Yesod, and there is the Holy Gospel, the complete victory of the Messiah over sin and death, sorrow and suffering, and all evil, corresponding with Netzach, and there is the Anointed Community, the radiance and glory of the Messiah in the world, corresponding with Hod. Then there is the Anointed Tzaddik, or Holy Apostle, who embodies the Spiritual Sun, the Anointing, in the present day, and who bears the power of mercy and judgment, corresponding with Tiferet, and there is the Great Angel, the Light Transmission, and the flow of blessings and empowerments, corresponding with Hesed, and there is the Holy Bride, the Light-Presence and Light-power within and behind Anointed Community, corresponding with Gevurah. Finally there is the Truth Body, the Wisdom of Ain - the enlightenment of Messiah/Melchizedek, corresponding with Keter, the Glory Body, the infinite radiance of Messiah/Melchizedek, corresponding with Hokmah, and the Emanation Body, the continual appearance of this beauty and holiness of enlightenment, Messianic Consciousness, in the world, corresponding with Binah. As said above, the entirety of the Sanctuary corresponds with Malkut, the Sanctuary being formed of these nine manifestations and Malkut containing the influxes of all nine upper Sefirot. There are deep mysteries revealed through these correspondences of the objects of the Threefold Sanctuary of Melchizedek and the Holy Sefirot if anyone is incline to contemplate them and pray for insights from the Holy Spirit.

There is another way to contemplate the correspondence of Yeshua Messiah and the Anointed Tzaddik, however, one placing them in their traditional positions on the Tree of Life, and one that indicates a dynamic interrelationship and interaction of the Moral and Action Triads. Thus, understanding Tiferet as the Sefirah of the Messiah, Yeshua Messiah may be understood to correspond with Tiferet, and still the Gospel and Anointed Community remain Netzach and Hod, and likewise, understanding Yesod as the Sefirah of the Holy Tzaddikim, the Anointed Tzaddik may be understood to correspond with Yesod, the Great Angel and Holy Bride remaining in correspondence with Hesed and Gevurah. This is the better way for there are certain mysteries of the Work of the Chariot and Salvation - the Great Ascension, hinted at in it.

Now, as yet we have not mentioned Da’at, but there is a great mystery to be spoken concerning Da’at and the Holy Sanctuary. When the Holy Tzaddik and Messiah merge, and there is one Living Presence with the knowledge of the Infinite and the power of Shaddai, this corresponds with Da’at; likewise, as we know Keter, in fact, is hidden, concealed, and what is realized of Keter, and what appears is Da’at, and what is realized in the conscious unification of the Holy Tzaddik and Messiah is the Body of Truth (Amet), Wisdom of Ain - realization of Keter (Eheieh).

As you know, there is the secret mystery of the extension of Ain through the Supernals and a teaching of this concerning the Work of Creation, Alef corresponding with Keter, the root of “let there be light” and the First Day, and the Yod corresponding with Hokmah, the root of the creation of the firmament of heaven and the Second Day, and the Nun corresponding with Binah, the root of the formation of “dry land” or creation of earth and the Third Day. In the same way we may understand Alef as the realization of the Truth Body, Yod as the generation of the Glory Body and Nun as the generation of the Emanation Body, all having Ain, No-thingness, as their foundation.

Here you may recall what has been taught by the sages of wisdom concerning the light of the First Day, the root of which is in Keter/Alef, that “it is stored up for the righteous.” Indeed, the very essence of this Holy Light - Primordial Light (Or Kadmon), Clear Light, corresponds with the Body of Truth, which only the holy and enlightened ones of the Order of Melchizedek know and understand. It is in the experience of Clear Light Union and the Supernal Influx that happens though it that Anointed Tzaddikim come to abide in conscious unification with the Messiah in El Elyon, all through Divine Grace.

Contemplate this well, and understand!

Having given this esoteric teaching, perhaps it is good to give further consideration to the practice of bowing down.

First understand that when we bow down we engage in self-negation, and becoming empty of ourselves so that we may be filled with the Holy Light and Spirit; likewise, understand that the ultimate gesture of bowing down inwardly is Clear Light Dissolution, the recognition and realization of the Ain Nature of All (Kol) - Wisdom of Ain.

In closing I must say that if one silences the mind, stills the vital, and holds the conscious intention of a complete self-offering, and lets the physical action of bowing down be one’s prayer, this is a truly excellent movement into repose, and one will find that the Spirit of God (Ruach Elohim) moves in powerful ways with oneself.

It is true, bowing down itself can become a powerful prayer that goes well beyond words, and it can move great spiritual force in heaven and on earth; truly so!

Shalom Aleichem!
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Re: Tahaniel: Bowed Down of God

#6 Postby Mark Daniel » Sat Feb 27, 2016 5:09 am

Greetings brothers!

Thank you both so much for these inspired insights and practices! This is precisely the flow of wisdom my heart was calling for!

If I can extend the conversation a little further, I feel strongly drawn this week (and in fact my whole life) to the mystery of 'outwardly standing before the people, while inwardly bowing before the presence of the Lord'.

The felt expression of these insights brings out a deeper understanding of so many other teachings: there is something here about the play between the spiritual humility of total self-surrender, and the necessary spiritual pride of tzaddik standing with courage and vigour before the people; And there is something about learning to remain bowed while allowing the Holy Spirit to dance through us that opens the way to understanding the paradox of living in "movement and repose" which Adonai Yeshua explains is the mark of the Father in us (Gospel of St. Thomas).


I have a further intuition that I would like to add here and would very much appreciate a deeper reflection of:

While Tahaniel is a Beni elohim, and so commonly associated with Hod, the perfection of this practice feels to me to be something of Tiferet: I see Tiferet here as a balance point between remaining bowed within (Hessed) and standing with strength (Gevurah).

The Aramaic word Rakhma comes to mind. Rakhma is the word we find translated as ‘mercy' in the 5th beatitude: 'blessed are the merciful (rakhma), for they will receive mercy (rakhma)’. This is the beatitude corresponding with Tiferet.

Rakhma has a beautiful etymology: 'Ra’ refers to an expansion and radiating forth of light and heat; and the root 'Khm' means womb or interior place. Together Rakhma can be translated as 'pure love which is like light and fire radiating forth from the silent centre'.

Would I be right to think that one who has perfected this bowing inwardly to God (completely emptying ones self out) and stands before the people as a tzaddik (allowing God's Love to flow forth healing and uplifting all they meet), is one who has come to fulfil the fifth beatitude, and one who has embodied something of the light of Tiferet?

I wonder also how the secrets gifted and opened at Hod relate to the wisdom of Tiferet? Is there some deeper connection that can spoken of between these sephirot?

All my Love and Light to you dear friends!


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Re: Tahaniel: Bowed Down of God

#7 Postby Tau Malachi » Sat Feb 27, 2016 8:28 am

Blessings to you in the Holy Name of Messiah Yeshua, our Adonai!

Yes, indeed, there must be boldness, spiritual self-worth, joined with bowing down, spiritual humility, and these correspond with Netzach (Victory/Dominion) and Hod (Glory/Surrender) respectively. As we know Yesod (Foundation/Reciprocity) is called the Holy Tzaddik, and it joins Netzach and Hod in the Triad of Action; hence, the boldness of the Tzaddik before the people, in zeal and love of the Lord, while inwardly bowing down in the presence of the Lord, the Holy Shekinah.

Now the Messiah is the head of Anointed Tzaddikim and Anointed Community, and the Messiah corresponds with Tiferet (Beauty/Harmony), which is also called Rehamim (Compassion); and it is through the Messiah that we receive our victory and glory, and our spiritual self-worth comes from the Messiah and the Holy Spirit, our anointing, and bowed down in submission to the Messiah we are no longer the doer, but the Messiah and Holy Spirit is the doer - in this is the union of spiritual self-worth and spiritual humility, and in this there is repose and movement, the “sign of the Living Father in us.”

Rehamim is the union of Hesed (Mercy) and Gevurah (Judgment), which are spiritual powers the Messiah gives to the Anointed Tzaddikim, and Netzach and Hod have their root in Hesed and Gevurah, and Hesed acts through Tiferet taking up Hod and Gevurah acts through Tiferet taking up Netzach, as well as Hesed acting directly through Netzach on the Pillar of Mercy and Gevurah acting directly through Hod on the Pillar of Severity. In a similar way the Supernals act through Rehamim/Tiferet to take up Yesod, the Holy Tzaddik, and through Yesod there is the supernal influx of the Holy Light and Spirit of God (Ruach Elohim).

True spiritual self-worth, or divine pride, arises from zeal for the Lord (Yahweh, Yeshua), and from compassion and love - the Sacred Heart. The Tzaddikim are bold in the Lord, not for their own glory, but the glory of God, and for the salvation of all, to be of service of all, the passionate desire that many might be uplifted in return to God, the True Light.

There is a lesson connected with Abraham and Noah concerning the need for boldness, or spiritual self-worth among Tzaddikim. Noah corresponds with a lesser Tzaddik, and according to sages of wisdom he was accounted as Tzaddik in comparison to his generation, which was very dark and very perverse. When the Lord revealed to him the judgment to come, the great flood, Noah was humble, bowed before the Lord, and set about making the ark as instructed; but he was not bold, and had little spiritual self-worth, and therefore he did not pray for the deliverance of the people and the land from destruction, not even for the salvation of a single individual. Abraham corresponds with a great Tzaddik, and he was a Tzaddik of Tzaddikim, such that angels would visit him as spiritual companions. As you may recall when Abraham was informed of the impending judgment upon Sodom and Gomorrah he pleaded with the Lord for the salvation of the people, and in his prayer, he pressed upon the Lord with great passion, great boldness, though in humility he understood the measure of how far to press and did not go beyond that point. On a certain level, having little compassion, Noah lacked boldness, but having great compassion, Abraham was very bold, and because of this he is accounted as the “father of Tzaddikim” according to the old covenant.

What is the boldness of Anointed Tzaddikim? It is passionate zeal and love for the Lord, and it is love and compassion for the people, the desire for the enlightenment and liberation of all in the Messiah - the Anointing.

These are a few further thoughts I’m inclined to share this morning.

May the Holy One bless you and keep you, and may the Holy Spirit lead you in the Way! Amen.

Shalom Aleichem!
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Re: Tahaniel: Bowed Down of God

#8 Postby Sarai08 » Fri Sep 14, 2018 3:00 am

Hello Malachi,

I tried invoking Tahaniel but I can seem to know if he/she is there. Am I doing something wrong?

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Re: Tahaniel: Bowed Down of God

#9 Postby Tau Malachi » Fri Sep 14, 2018 11:01 am

Blessings to you in the Holy Light of the Messiah!

In the Gnostic Path when we invoke the Names of God, remembering God, and when we pray we seek to ‘see’ God before us as we invoke, as we pray, or we seek to abide in the awareness of the Presence of God within our heart and surrounding us on all sides. If an aspirant feels unable to ‘see’ God before them as they pray, then they can abide in the assurance that God, the All-Seeing, sees them! The invocation of God and prayer to God always precedes the invocation of angels, and therefore this practices of ‘seeing’ God before you, or abiding in the awareness of the Divine Presence with you, extends to the invocation of angels. The intention of gnostic initiates is invocation and prayer in nearness and in oneness, no longer in twoness, or the illusion of separation.

If not in knowledge, direct awareness, then you need to invoke and pray in full faith, setting aside doubt; when you invoke the Names of God, trust and believe the Divine Presence is with you, and when you pray do not doubt that heaven and God hear you. Have faith, do not give way to double-mindedness or a divided heart, but focus your attention on the invocation and prayer and cleave to the Lord with your heart and soul.

Understand, the foundation of all spiritual gifts and works - all divine actions, is the Holy One, God Most High (El Elyon), and the communion with angels, or heavens, arises from our communion with the Divine Presence, our abiding in the Divine Presence; the greater our realization of nearness, and then oneness, the greater the power of invocation and prayer, for more and more the Divine Presence, Holy Shekinah, Holy Spirit, takes up our prayer. The realization of nearness to God, and the eventual realization of oneness with God - true knowledge of God, is the heart of the Gnostic Path and is its ultimate purpose and intention, and therefore it is the key to all of the various spiritual works and actions that gnostic initiates engage.

In this process of seeking greater nearness, oneness, with the Holy One, the initiate engages in active self-purification, removing negative character traits, any and all negativity, and they cultivate the qualities of the Messiah and Holy One - Divine Attributes, and in invocation and prayer they cultivate concentration (kavvanah) and cleaving (devekut). Naturally, joined with this they cultivate deeper and deeper daily prayer and meditation, along with study and contemplation, and seek to live the Life Divine, enacting good works. This creates the conditions necessary for greater nearness to God, and the eventual realization of oneness with God.

Seeking communion with the Divine Presence manifest as angels it is the same; angels are swift to come to those in whom the Holy Shekinah, Holy Spirit, dwells, those who are lovers of God and close to God.

With regards to angels it is important to remember that just as we do not conjure the Holy Shekinah, Holy Spirit, but invite and welcome the Divine Presence - ‘waiting upon the Spirit of the Lord,’ neither do we conjure the angels of God, but along with the Divine Presence, we invite and welcome them as we open ourselves to the Spirit of God and offer ourselves to God, seeking to serve the kingdom of heaven and God - as do the angels.

Angels continually praise and give thanks to God, and worship God Most High, and their entire existence is in service to God. The more a human soul resembles them in being and action the more attractive that soul is to them, naturally so - in spiritual dimensions resemblance, likeness, is nearness.

Also, do understand, angels come from God, and they are sent by God, as God wills and ordains; so then, seeking the communion with angels it is given that we will pray and pray and pray, asking God to gift us with this heavenly communion, and if it is God’s will to give it to us, so we will give praise and thanks to God - but then regardless we give praise and thanks to God.

The focus on the awareness of the Divine Presence with you is key to the awareness of the presences of angels. Do know, however, that most often, when present, angels do not overtly reveal their presence, but rather they tend to conceal themselves. It’s very similar to what we find with living tzaddikim, much of the time they conceal their lofty stations and states from, and the Divine Presence with them. more or less, only unveiling the Living Presence with them to those who draw close to them when the Holy Spirit inspires and God wills it.

These are a few thoughts I can share. I pray they might be of some help to you.

May the Holy One bless you and keep you, and gather you in! Amen.

Shalom Aleichem!
Tau Malachi

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