Mysteries of Elijah-Yohanan, Luke 1:16-17

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Mysteries of Elijah-Yohanan, Luke 1:16-17

#1 Postby Zhaphyr55 » Mon Mar 04, 2013 12:55 am

I have scanned through the forum and hope this hasn't been brought up before.

The following scripture came up in reading Luke and struck me very strongly. It is when Zechariah was confronted by an angel during his service as a priest in the sanctuary and told he and Elizabeth would have a child.

16He will turn many of the people of Israel to the Lord their God. 17With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.


We have so many times discussed the idea of reincarnation. This seems to be one instance where the New Testament firmly confirms Elijah's reincarnation. It is a most heartening example of his continued dedication in more than one life to bring forth the righteous and bring Supernal Light into the world.

Thank you.

May our eyes and hearts be warmed and opened with the knowledge our past and future lives provide for us in the present. Amen.
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Movements of the Spirit of Elijah

#2 Postby Tau Malachi » Tue Apr 30, 2013 2:07 pm

Greetings and blessings in the Holy Light of the Messiah!

The visitation of Gabriel with Zechariah is a lovely moment in the Scriptures, announcing that a very special and holy child would be conceived in the womb of Elizabeth; and yes, quite clearly, the archangel proclaims this child the reincarnation of the spirit and power of Elijah. Adonai Yeshua also makes reference to Yohanan the Baptist as the reincarnation of the soul of Elijah in a number of gospels, fulfilling what the prophets had spoken, that Elijah would appear again and open the way for the coming of the Messiah. It is easy to understand Zechariah’s initial hesitation and doubt, given that he and his wife were quite old, and Gabriel delivered quite a lesson to him by removing the power of speech from him until the child was born. In the response of Zechariah one is reminded of the Abraham and Sarah, who conceived their son Isaac in their old age, and of Sarah laughing in disbelief when she heard the news the angels brought, given how old she and Abraham were at the time. In that case, though, rather than Gabriel, is was Rafael who bore the message of conception.

Once the child is born, the power of speech returns to Zechariah, and the spirit of prophecy comes upon him, what Zechariah says of this child is very interesting: “And you, child, will be called the prophet of the Most High [Elyon]; for you will go before the Lord [Adonai] to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins” (Luke 1:76-77). To be called the prophet of Elyon is very significant in the Holy Kabbalah, for as we know this is a name of God corresponding with Keter-Crown, the inmost Sefirah of the Tree of Life, and therefore in this prophecy we are told that Yohanan’s inspiration comes from Elyon, or Keter. As we know, according to the prophet Daniel, the Messiah comes from Atik Yomin, the Ancient of Days, which corresponds with the inmost dimension of Keter, specifically Keter of Keter of Atzilut. Thus, the Spirit of Elijah and the Spirit of the Messiah both emanate from Keter, and the inspiration of Yohanan and Yeshua comes from Keter, Elyon, El Elyon, or Eheieh.

There is a Jewish Midrashim that speaks of the great holiness and loftiness of the soul of Elijah, very much parallel to that of the soul of the Messiah, and in it we are told that the soul of Elijah, or Spirit of Elijah, was with God at the outset of creation, preexisting creation, and we are told that this soul is a pure emanation in the Living Presence and Power of God; hence, an ancient and great enlightened one, a perfect tzaddik, like unto the soul of the Messiah.

If we look into the matrix of souls surrounding Adonai Yeshua and Yohanan, Joseph and Mother Miriam, Zechariah and Elizabeth, the Magdalene and disciples, there were many great souls, great tzaddikim, who entered to bring about the reception and revelation of the Messiah. Something of this mystery is taught in the esoteric gospel entitled Pistis Sophia, in which the disciples of the Master are called co-saviors, or co-redeemers, having the spiritual power, the light-power, of the twelve saviors in them; hence, they, too, were souls of very lofty grades, holy and enlightened ones. It is a vision of great beauty and holiness – a great Matrix of Light, with the Sun of God, the Sun of Heaven, shining in the midst and raying out to all who desire to receive the Supernal Light.

This revelation of Christ and the Gospel, of course, continues, and therefore the incarnation of great tzaddikim and maggidim, or “saints and angels,” continues in each generation; hence, the formation of a great Matrix of Light for the knowledge of salvation, or enlightenment and liberation, among the people. If and when there are very difficult times when darkness increases in the world, such as these times we are living in, so God sends even more great messengers, great tzaddikim and maggidim, and this Divine Action increases. Indeed, for God is truly merciful and compassionate, and the greater the need, the greater the mercy and compassion of God, as we witness in our Adonai, Yeshua Messiah, and those souls who came with him. Understanding this, as we contemplate stories such as this one from the gospels, we cannot help but gaze out into the world with eyes of awe and wonder, and with praise and thanksgiving in our hearts for the mercy and compassion of God, and all the messengers that God is sending, and all that is being done by the power of God here and now, this very day. Indeed, truly so, for we know that we are living in the early stages of the Second Coming, and we know that the revelation of the Christ and Holy Gospel is not a thing of the past, but is ongoing in the present, and so, in effect, we are living in the Gospel, and are vehicles of the revelation of Christ and the Gospel in the Second Appearance, all through Divine Grace, all according to the Ratzon Elyon, the Will of the Most High.

Here we can share an open secret. If, in truth, we are living in the Second Appearance of Christ in Glory, then the Spirit of Elijah continues to move among us, and the Spirit of Elijah-Yohanan continues to go before the Messiah, preparing his ways, opening the way before him; likewise, in the Second Coming, Christ appears in Great Glory with his angels, and therefore there are many angels, many maggidim, moving among us and with us.

Let us have no doubt about this, lest per chance we loose the power of speech, but instead let us be bold in the preaching of the Gospel in the Second Coming, abiding in the fullness of faith and love, and the knowledge of true salvation, the knowledge (da’at) of Christ and God, the True Light.

If and when we look out and see great darkness moving in this world, let us never despair, and let us never become disheartened or discouraged, but rather quite the opposite, let us keep the faith, and let us be confident in the True Light, aware that the greater the appearance of darkness, the greater the outpouring of the Holy Light, the greater the manifestation of the Mercy and Compassion of God mitigating Judgment. As we approach the Feast of the Magdalene this is very important to remember, for among the prayers we offer in this Holy Feast are those invoking the greater manifestation of this Divine Action, prayers strengthening incarnate tzaddikim and maggidim, prayers for the ongoing incarnation of great souls among us, and prayers for those yet to be with us, those destined to be joined to the Living Body of Christ. These prayers are an integral part of the Feast of the Holy Bride, which stands opposite to the Feast of St. Lazarus, or the Blessed Dead in the solar year, when we pray for the dying and the dead; so now we for those being born and the living, and specifically those reborn from above, heaven sent. As we do this, we do so in spiritual self-worth, knowing that as initiates in the Living Body of Christ we stand among the living ones, abiding in the good company of tzaddikim and maggidim who compose the Living Body on earth and in heaven.

We have written much about the maggidim, the angels of God, this year, to remind and bear witness of this ongoing Holy Communion and Divine Revelation, and as a prayer invoking an increase of the coming and going of the spirits of tzaddikim and maggidim among us.

Blessings to you on the Eve of the Feast of the Holy Bride!

Yeshua Shalom!
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Spirit of Elijah in the Second Coming

#3 Postby Tau Malachi » Thu May 02, 2013 10:59 am

Greetings and blessings in the Holy Light of the Messiah!

Elsewhere a question arose concerning the divine action of the Spirit of Elijah, or Yohanan, in the Second Coming, not simply in the sense of warning or prophecy, but rather in a labor of “regeneration and illumination.” I’m inclined to respond here, expanding upon the contemplation begun in this thread.

First, it must be said that the nature of prophecy and apocalypse (revelation) is something much more than warning; there may, indeed, be warning or rebuke (musar) in prophecy and apocalypse, but the greater purpose of the spirit of prophecy is instruction and guidance, and spiritual empowerment that leads souls in a return to God, the True Light. In the midst of prophecy and apocalypse there is also the revelation of esoteric mysteries, and new teachings and new practices; hence, new insights and illuminations concerning the Word of God and Will of God. If we look into it, quite distinctly, a true prophet reveals God’s will so that the people might enact it – they are a vision bringing to the people; and while doing so they also reveal spiritual forces of the Other Side (klippot) that may be moving within and behind what’s transpiring, and may rebuke and correct the faithful and spiritual elect when they are acting as vehicles of archonic or demonic forces.

If we look into the story of Elijah, he appears during a very dark and tumultuous time when the assembly of prophets is being assaulted and the prophetic succession is threatened with extinction. Thus, he comes as the Baal Shem, Master of the Name, the leader of the assembly of the prophets, and he comes to restore and preserve the knowledge, understanding and wisdom of the prophetic succession in Israel. In effect, he holds the great wisdom treasury of the way of prophets of the True God, and he restores that esoteric wisdom to those who desire to receive and practice it. At the same time he is a fierce opponent of false prophets and sorcerers who worship an archon, or a demon, as a “god” called Baal, “master,” and so acts to pacify, enrich, subjugate or destroy archonic and demonic forces; hence, he comes to purify and sanctify.

In the incarnation as Yohanan the soul of Elijah takes up the very same spiritual labor, restoring the wisdom treasury of the prophets, standing against the falsehood, idolatry and hypocrisy of temple Judaism, laboring to restore the original spirituality of direct experience of the Holy Shekinah and Holy Spirit, and likewise, to serve as the herald of the Messiah, the opener of the way. In the Second Coming the Spirit of Elijah takes up the same spiritual labor, but now it is restoring the Christian Kabbalah, the wisdom treasury of holy apostles, and standing against the falsehood, idolatry and hypocrisy of the Roman and Orthodox Churches, and various mainstream churches that have lost, or hidden away, the keys to the kingdom of heaven, or the knowledge of a spirituality of direct communion with Christ and God, the True Light.

The Spirit of Elijah acts for a restoration and regeneration of Light Transmission, or the actual communication of the Spirit of the Messiah, and with this a restoration of the Gospel of Truth, as well as a greater revelation of the Holy Gospel.

Essentially, in the Second Coming there is a New Vision of Christ and New Enlightenment that is dawning, and the Spirit of Elijah is the bringer of this New Vision, which opens the way for this New Enlightenment in Christ – Supernal Realization. In this spiritual labor, the Spirit of Elijah is also a spiritual force that will seek to challenge and correct any distorted or false manifestation of this Divine Vision as part of the labor for its full and complete manifestation; hence, there is a union of Mercy and Judgment in this spiritual force, or Compassion.

As we know, the Spirit of Elijah, or Yohanan, manifests in a play of Crazy Wisdom, one that is very wild, and that will do anything necessary to bring about the enlightenment and liberation of souls; as such, Yohanan is often the heart tzaddik of very zealous and passionate initiates, and of those initiates that tend towards living as maggidim, angels, who have a very “otherworldly” way, and who have little use for the things of this world and its endeavors.

Here we may consider the food of Yohanan, “wild honey and locusts.” Wild honey corresponds with spiritual influxes of the Holy Sefirot, Divine Attributes, and locusts correspond with dark and hostile forces; hence, this holy and enlightened on feeds on the Spirit of God (Ruach Elohim), and feeds on dark archons and demons, devouring klippot, husks of darkness. Talk about Crazy Wisdom!

Peace be with you!
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Re: Mysteries of Elijah-Yohanan, Luke 1:16-17

#4 Postby Drew » Thu May 02, 2013 1:33 pm

Tau,

Could it be that by feeding on the dark archons and demons, devouring the Klippot, husks of darkness, the Spirit of Elijah-Yohanan could regenerate or illuminate them? Could it be that in so doing, there is less falsity and more true light in the spiritual realms? Charity and compassion of the highest grade? Separating the wheat from the chaff of these forces? So that even the archons and demons experience the mercy of God? And with direction of the force of Elijah-Yohanan, could this also be the work of the initiate in order to purify? Or are the archons and demons only cast out and destine to be dark eternally?

With gratitude,
Drew

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Re: Mysteries of Elijah-Yohanan, Luke 1:16-17

#5 Postby Tau Malachi » Thu May 02, 2013 3:54 pm

Greetings and blessings in the Holy Light of the Messiah!

I’ve just been writing recently in a number of posts about universal salvation, and the intention of God for the eventual enlightenment and liberation of all living spirits and souls, even those that are archonic and demonic. One thread that might interest you is in the “Revelation of Angels” forum and is entitled “Ashmodai and the Shedim,” this speaks quite directly to four actions for the conversion and eventual enlightenment of spiritual beings-forces; hence, pacification, enrichment, subjugation or destruction (or radical transformation). If and when there is no other option, and destruction is used, while the form of the spirit or soul is destroyed, the energy-intelligence of the spirit or souls continues on and will assume other forms. If and when this is done by tzaddikim or maggidim, so there are prayers offered, and spiritual assistance offered, for the healing and uplifting of the energy-intelligence of that spirit or soul, an active labor for eventual redemption. Naturally, pacification or enrichment is ideal, but if that is not possible, then subjugation, destruction being the last resort when there is no other way to bring evil into cessation.

Put simply, pacification is helping a spirit or soul fulfill their intention or desire in a positive or godly way, while enrichment is helping a spirit or soul transform and uplift their intention or desire, redirecting their intention or desire so that it can be fulfilled in a positive or godly way. Subjugation corresponds with oath-binding spirit into the service of the kingdom of heaven and Living Body, often as oath-bound wrathful guardians; hence, service to the kingdom of heaven and God with their intentions and desires – over time this will lead to the conversion and uplifting of a spirit.

There are many circumstances with dark archons and demons, though, that on a spiritual and psychic level destruction is the only option because aside from being utterly vanquished they will not cease from their evil, not in the least.

The Spirit of Elijah engages in all four of these divine actions, all in a play of Crazy Wisdom and skillful means.

Whatever we may say concerning dealing with spiritual beings-forces outwardly also holds true inwardly, within our own heart, mind and life; thus there is a play of these four actions with our own thoughts and desires, and mastery of this inwardly is how there is mastery of this with apparently external spiritual beings-forces.

Shalom!
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Phineas in the time of Moses

#6 Postby BrandonLw » Sun Feb 09, 2014 2:01 pm

While reading Rabbi Munk’s work on the Hebrew Letters I encountered the following teaching in Vav:

“The Broken Vav”

See, I give him My covenant: Peace (Numbers 25:12)
When Pinchas (Phineas) found two people whose sinful immortality had caused a deadly plague to strike down thousands of people, he zealously killed both in the Sanctity of God’s Name. His act saved all of Israel from Divine wrath. As a reward for his devotions, God gave him a covenant of shalom, peace. The vav in shalom is a broken one which comes to teach us many lessons.
The vav here is not missing, thus denoting that nothing was lacking in the blessing of peace; but it is broken to imply that the word can be interpreted homiletically as if there was no vav. If the vav is omitted, the word can be read as perfect. Pinchas was a perfect man, who, through his zeal, brought about the peace between God and [God’s] people. He will therefore be the future Eliyahu who will herald the arrival of Moshiach.


I am curious to know if our tradition has more to say regarding Phineas and the soul of Elijah working in Crazy Wisdom through generations. I have heard teachings which draw out a connection between Elijah’s act of beheading the priests of Baal and Yohanan’s beheading by the Herod, Herodias and the daughter of Herodias. Is this yet another episode between these two forces? In the time of Phineas the Israelites engaged in worship of Baal, and again we see one willing to take on karma to liberate the people (Phineas acted at the gate of the Tent of Meeting with Moses inside). It is also interesting to note he acted with a spear, which has been connected to working across distances.

If this teaching does indeed align with that of Elijah and Yohanan, it gives a sense of the guardianship role of the Spirit of Elijah, working within and behind to create circumstances of Divine Grace and reception. Likewise, it seems to draw out how this work changes over time and what might be called “right” in one moment, would not be in another: thus the play of Crazy Wisdom.

God be with us. Shabbat Shalom.

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Souls' Biography

#7 Postby Elder Gideon » Mon Feb 10, 2014 10:11 am

Shalom Brother!

Your sharing this midrash of Phineas linking with the soul of Elijah inspires a sharing from Rabbi Isaac Luria, who is the 'Ari of Safed.' His vision of the soul of Elijah is a part of a larger biography of Adam narrated in a Kabbalistic source work called Sha'ar HaGilgulim (Gates of Reincarnation) which narrates a mind blowing epic of the sparks of the primordial soul of Adam shattered and fallen into qlippot. The gathering and tikkunim of these sparks from qlippot is their exchange across time and generations of Jewish souls not merely in a single lifetime, but multiple lifetimes. The Ari's perspective, his habad (Enlightenment), is rare, Supernal, and simply stunning.

I share this background because the Ari's teaching in the thirty-second chapter focuses closely upon the soul called 'Elijah.' Before the Ari's teaching of the soul's biography named Elijah can be summarized, key events in the Bible must be recalled. Then they'll be threaded by this mind stream of Elijah in a way I pray will make sense.

We'll remember Joseph, last Patriarch of the Covenant, who, by preserving the Children of Israel in Egypt, unwittingly lead them into eventual bondage in Egypt.

We'll remember that Jethro, priest of Midian, had converted from his Canaanite practices before meeting his future son-in-law Moses. By converting, Jethro merited the nefesh of Atzilut (in p'nimi) from Cain.

We'll remember that Nadab and Abihu were sons of Aaron, the High Priest. They bore sparks of the nefesh of Atzilut (in makifin) from Cain as well. They were killed in their unlawful incense offering (Leviticus 10:1).

We'll remember that Aaron's grandson Phineas was born from a mother named Potiel. Phineas killed Zimri in response to the plague of judgment brought upon the children of Israel (Numbers 25:7). Phineas' act lifted the judgment and merited the Covenant of Peace (v.12).

We'll remember a soul named Elijah from Tishbi in Gilead, of the tribe of Gad, who was Baal Shem (1 Kings 17:1).

We'll remember during the reign of King Ahab a man Hiel of Bethel rebuilt Jericho: He laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the Lord, which he spoke by Joshua son of Nun (1 Kings 16.34).

We'll remember another soul named Elijah from the tribe of Benjamin (1 Chronicles 8:27).

We'll remember a strange story for the judge Jephthah the Gileadite who (Judges 11:31) vows a vow to the Lord that if the enemy Amonites are given into his hand, in that moment of victory he will make a burnt-offering of whatever leaves his house. Unwittingly, his only child, his virgin daughter, comes out dancing in praise and celebration of the victory to meet him.

We'll also remember the prophet Samuel, the Baal Shem who anointed Kings Saul and later David.

Now what these events have to do with the prophet Elijah are everything. According to the Ari, "When Phineas was born, he incorporated two soul-sparks, [...] one spark from the root of Joseph and the second spark was from the side of Jethro. This level that incorporates these two souls is called 'Phineas.'" In addition, "After that, Nadab and Abihu died because they brought the unauthorized Incense-Offering, and when Phineas killed Zimri, he merited the souls of Nadab and Abihu."

Any aspect of soul is internalized (p'nimi), or yet-to-be internalized (makifin). The Ari stresses this as the case for Phineas, who has these sparks of Joseph and Jethro at birth, but other sparks, like Adab and Abihu were merited after he was born and had matured. For sparks merited after birth, another soul's sparks are needed to secure them, for sparks received in makifin are tenuous, potential, 'on loan' so to speak.

What binds the sparks of Nadab and Abihu to Phineas comes by way of a spark the Ari called a 'new soul', the prophet Elijah HaTishbi. Another spark of a soul also named Elijah of Benjamin was added to Phineas. In total, Phineas is a composite of four layers of soul. The first is his root shared by sparks of Joseph and Jethro. The next is the addition to his soul by sparks of Nadab and Abihu. The third and fourth layer share the names Elijah, but are distinct, which will be later explained. All this to say, Phineas' soul is conglomerate.

Sparks which are merited in life may as easily be lost in demerit. This is certainly the case for the sparks of Nadab and Abihu in an incident generations later for the judge Jephthah. For making a burnt-offering of his virgin daughter, Jephthah was certainly punished and, according to the Ari, "lost limbs, as it says, They buried him in the cities (in the plural) of Gilad (Judges 12:7)." Among 'limbs' he lost were the sparks of Nadab and Abihu, who in the future would reincarnate with Samuel the Prophet. Further, the spark of Jethro was also removed from Phineas' soul to reincarnate as King Hiel who built up the city Jericho, violating a vow made by Joshua after Jericho's destruction. As a distorted vow cost Jephthah his daughter, its consequence kept rippling when Hiel broke the vow made by Joshua not to rebuild Jericho.

After this, the soul of Phineas is renamed Elijah the Prophet. "When prophecy returned to him it was after he was called Elijah Ha Tishbi, and after Samuel had died so that Nadab and Abihu could return to Elijah during the incident of Mt. Carmel. At that time, the [priests of Baal] fell on their faces [before Elijah's fire upon the altar] and said, YHVH is indeed God! When they said [this twice], Nadab and Abihu were forgiven for their sin of 'cutting off their plantings' [offering strange fire] when they blemished the Divine Presence."

Elaborating further on Elijah the Prophet's flight from Jezebel, the Ari distinguishes something to my continuing surprise. "[Elijah the Prophet] found respite in a cave at Mount Horeb, until he went up in a storm wind to heaven. It was Elijah the Prophet from the tribe of Gad who ascended to heaven, and he did not descend again. However, Elijah from the tribe of Benjamin, reincarnated into the one mentioned in 1 Chronicles 8:27: Jaareshiah, Elijah, and Zichri were the sons of Jeroham. Later, when he died, he ascended to join Elijah the Prophet who ascended."

To conclude, why Elisha asks for twice the power of Elijah, according to the Ari, is for the sparks of Nadab and Abihu, which Phineas merited in slaying Zimri, the same sparks of whom Phineas' reincarnation as Elijah the Prophet finally released when the priest of Baal acknowledged YHVH is indeed God.

If your eyes are googly reading this, mine have been since November reading and re-reading these ten pages of the Ari. The worst thing to do is to try to mentally figure it out. The best thing to do is to feel how non-linear the past, present, and future are to the soul, as its tikkune is quite literally inseparable from the tikkunim of others. The Ari's teaching that insight to act in God's will gathers sparks; to act in self-will loses them. What we've done, are doing, and shall do is an exchange of sparks that upgrade or degrade everyone and everything. My capacity to see and know an opportunity in the Spirit is from merit with which I'm born and merit for which I'm here to gather. If this is true for a soul as holy and lofty as Elijah's, how much more so for us.

May these Jewish midrashim within and behind Elijah the Prophet inspire the sharing of our Christian midrashim behind Yohanon.

May the Way of the Opener of the Way be open!

Elder Gideon

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Re: Mysteries of Elijah-Yohanan, Luke 1:16-17

#8 Postby Tau Malachi » Wed Feb 12, 2014 12:10 pm

Grace and peace to you in Hayyah Yeshua!

Indeed, the reincarnation of souls and the exchange of sparks between them is only known in the Light Continuum, in peak states of mental consciousness, or cosmic consciousness and the overmind, and the understanding and wisdom of the gilgulim and exchange of sparks comes with the dawn of Supernal Consciousness. Thus, through higher states of mental consciousness tzaddikim acquire knowledge of the previous incarnations of souls, and various exchanges of sparks between souls, as well as the tikkunim of souls, and with the dawn of Supernal Consciousness this knowledge also reaches into future incarnations, the play of the gilgulim being perceived from the perspective of the eternal realm, the Supernal Abode.

First, it must be said that the soul of Phineas is integral in itself, but from birth there are sparks of Joseph and Jethro in his soul, and later sparks of Nadab and Abihu are taken up, along with sparks of the two holy ones who bear the name of Elijah. Thus, the soul-stream of Phineas is not a conglomerate of these, nor a layered composite of these, but rather these are sparks of souls within his soul, and there are various actions of tikkune, or the realization and elevation of souls transpiring in this exchange of sparks.

There is a midrash in our Christian Kabbalah that says that the neshamah of the prophet Elijah was within and behind the ruach and nefesh of Phineas; hence, that the Phineas was an incarnation of the soul that would later appear as the great prophet, Elijahu. As we know, the influence of neshamah does not enter into an incarnation until nefesh is joined with ruach, and together they cleave to neshamah, enacting the desire, the mission, of neshamah, the heavenly and supernal soul. When that happens in an incarnation, then, in effect, neshamah begins to incarnate or be embodied. When the Ari speaks of the soul of Elijah as a “new soul” he indicates that this is the first time that great soul touches down, as it were, in the human life-wave on earth. As we know, according to the Kabbalah, the soul of Elijah existed at the creation of this universe and world, and corresponds with a holy and enlightened of a very high order, and therefore to say “new soul” indicates a new influence entering into the evolution of human consciousness and the continuum of revelation on earth from “elder races”; hence, a great enlightened one beginning to incarnate and appear among us.

Phineas also carried sparks of Joseph and Jethro, sparks of the ruach of Joseph and nefesh of Jethro, and these strengthen him and add knowledge and power to his ruach and nefesh, and when the influence of the neshamah of Phineas entered, the influence of the one who would be called the prophet Elijah, we may say that these two souls were strengthened and elevated. In this, perhaps you may understand the profound reciprocity that occurs in the exchange of sparks, and how souls may serve to strengthen and uplift one another; while at times, one soul may be strengthening and uplifting another soul, so also at times souls are strengthening and uplifting one another in a reciprocal exchange.

Look and see! These sparks of Joseph and Jethro that were with Phineas from birth strengthened and uplifted the ruach and nefesh of Phineas in his life until his ruach and nefesh were joined to his neshamah, and the influence of his neshamah entered, took up the incarnation. Then, when the influence of the neshamah of Phineas entered, the ruach of Joseph and nefesh of Jethro were strengthened and uplifted, and so in this exchange of sparks these souls strengthened and uplifted one another in the Path of Return, the Ascension.

There was a similar action with the spark of Elijah of the tribe of Benjamin, another reciprocal strengthening and elevation.

Now, the sparks of Nadab and Abihu are intriguing, for on the surface, given their apparent sin of pride and arrogance in offering a “strange fire,” and the strict judgment that came upon them, we might ponder why these two souls warrant such radical spiritual assistance from a great soul like that of the prophet Elijah. There is a teaching among the masters of the tradition, however, concerning their sin, and the resulting tikkune of that sin. Although their sin appears to be pride and arrogance, or perhaps some sort of lust for knowledge and power, in truth their error was unbridled zeal for Yahweh, so that drawing near to Yahweh they did not know how to withhold themselves and remain incarnate. Thus, their souls flew out of their bodies and they died, or the influx of the Supernals overwhelmed them and they died.

This we may understand in the development of consciousness beyond the body, and the evolution of an actual capacity for the transference of consciousness. If an adept actually acquires this ability in life they must know to preserve a connection between the flesh and soul, the body and consciousness, when they transfer or shift their soul into the body of light, otherwise their soul, or consciousness, could separate from their body prematurely before God wills it, or before their predestined time. The full transference of consciousness is only to be enacted at the time of death, when God wills it, when the word of the Lord comes calling a soul to return. If in the play of the running and returning of the soul through the transference of consciousness an adept were to fall into a mindless bliss in self-intoxication, or become overwhelmed with influxes of Atzilut in self-grasping, and the connection between the soul and body was severed, this would be a significant sin or error of lasting consequences affecting future lives. Essentially, something of the purpose of the soul would be left unfulfilled, the mission incomplete, and therefore that soul would not be able to return to God, or experience full reintegration with the Light Continuum.

This is what transpired with Nadab and Abihu. In effect, they were too zealous for Yahweh, and they drew too near before it was time. Phineas and Elijah, though, take in sparks of their souls, and help facilitate the tikkune of their sin or error, uplifting them in return to God.

As perhaps you might intuit, the full tikkune of these two souls comes with Yohanan the Baptist, at the time of his beheading, when he engages the transference of consciousness, as God wills it.

Listen and hear, and understand! Following the contest with the priest of Baal, the sorcerers, Elijah beheaded all of them, and this set into motion the karmic continuum in which, as Yohanan, an incarnation of the soul of Elijah would end with beheading. Carrying sparks of the souls of Nadab and Abihu through this movement they were uplifted, their tikkunim completed; the sin of overzealousness was healed with the help of a great soul, the soul of Elijah. Essentially, the soul of Elijah carried these two souls through an experience of teshuvah, repentance, they would not have had the knowledge and power to accomplish on their own, but through that great soul they acquired the knowledge and power, and accomplish it.

As the teachings of the Ari relate, however, such tikkunim of souls is a complex affair, with the influences and exchanges between various souls, and various movements; hence, it is larger process that may span many lives, and may involve an entire matrix of souls.

The play of the exchange of sparks is, indeed, very complex and mysterious. Souls of tzaddikim, or souls of a higher grade, may “impregnate” souls of lower grades with sparks of their souls to strengthen and elevate them, and likewise, they may take sparks of souls at lower grades into their soul, uplifting them towards their grade, establishing them at a higher grade. Sparks may be carried for many lifetimes, or single lifetime, or only through a certain season or cycle of a life, but when the purpose of the exchange of sparks is accomplished, the sparks return to the soul from which they have come, and the experience, the knowledge and power that has been acquired, is integrated with that soul, or added to that soul, and so that soul is uplifted and blessed.

The exchange of sparks, of course, is not just happening between souls of higher and lower grades for the uplifting of souls in return to God, but it is transpiring between all souls, and corresponds with the “karmic connections” that form between souls, and their influence and affect upon one another in the gilgulim. Any time two souls have a connection of any kind, positive or negative, there is something of an exchange of sparks between them, and until whatever that exchange is about, until it is complete, they carry sparks of one another and the connection remains.

The truth is that we carry sparks of many different souls, and there are sparks of our soul in many different souls; hence, we are interconnected with a vast matrix of souls, countless souls.

The idea of a soul being a conglomerate, or composite, of numerous souls does reflect a certain truth. That, in fact, all souls are interdependent and interconnected with one another, and all have their source and shared foundation in the Infinite One, Yahweh Elohim; hence, all are empty of any independent and substantial self-existence apart from one another and the Holy One.

There are, though, souls with which we have a very profound and strong connection in the exchange of sparks, and there are souls with whom we share soul roots, and there is a play of unique individuality with this Sacred Unity underlying. Soul roots are drawn from various Sefirot, or various configurations of Sefirot; hence, various parts of the Body of Adam Kadmon, and when they share a soul root with one another they have a certain inner resonance and similarity to one another, and they share a similar purpose or mission in creation, a shared aspect of Tikkune Gadol, or Tikkune of the World of Sefirot (Atzilut).

As an example, Phineas-Elijah-Yohanan come from the Side of Judgment, clearly so, and those souls having a deep resonance and connection with Elijah or Yohanan likely share the same soul root, or have a soul root from the Side of Judgment. If there were a living tzaddik who had a deep heart or soul connection with the soul of Elijah, or Yohanan, then it would be very likely that they come from the Side of Judgment, and it would be very likely that those given to them as companions would share this connect and also come from the Side of Judgment.

This is not to say that souls from the Side of Judgment, Side of Mercy and Side of Compassion do not engage in an exchange of sparks, nor that in a matrix of souls, or group of souls, there might not be souls that come from different souls roots who join together in a co-labor for the kingdom of heaven and Tikkune Gadol, they can and they do. In any matrix of souls, or group of souls, though, generally speaking, there will be a prevailing or dominant soul root among them.

At times, in moments of Light Transmission and revelations of the Body of Glory, we may glimpse something of the mystery of the many incarnations of souls, as well as sparks of souls they might carry, for we may gaze into the face of a tzaddik, or another initiate in assembly, and suddenly behold what looks like other faces of other people, and at times even what seems to be faces of peoples of life-waves of other worlds. In such moments we cannot help but be struck by the meta-dimensional nature of souls, as well as the complexity of the interconnections between souls, and hopefully we are aware that it is as though we are looking into a mirror, and that what we are beholding is true of the soul that is within us; hence, that our soul has also sojourned through many incarnations and carries many sparks.

Here it seems good to pause and abide, waiting upon the Holy Spirit.

O Adonai, Shaddai, Yahweh, we cleave to your Shekinah and we pray, lead us in the paths of your righteousness and let your will be done. Amen.

Yahweh Shalom!
Tau Malachi

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Ecclesia Pistis Sophia

Elder Gideon
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Zeal

#9 Postby Elder Gideon » Fri Feb 14, 2014 6:57 am

Shalom Tau Malachi:

Then the word of the Lord came to him, saying, ‘What are you doing here, Elijah?’ He answered, ‘I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.’ (1 Kings 19.9-10)

The idea of a soul being a conglomerate, or composite, of numerous souls does reflect a certain truth. That, in fact, all souls are interdependent and interconnected with one another, and all have their source and shared foundation in the Infinite One, Yahweh Elohim; hence, all are empty of any independent and substantial self-existence apart from one another and the Holy One.

It is enthralling to hear your sharing more about this bottomless mystery of sparks exchanged between souls reincarnating throughout the generations. It is for this sense now that I no longer ignore geneaologies, as they're also a list of souls regathering for particular cycles and movements of God's will.

I'm grateful to be reminded of the unique event Phineas' soul is in itself, in addition to the sparks gained and lost by this mindstream. As I was reading, his zeal is righteous, but the zeal of Nadab and Abihu was not, neither was the zeal of Jephthah vowing a sign of the LORD's victory. In other words, what caused sparks (or limbs?) to fall from Nadab, Abihu, and Jephthah are similar, a premature, out-of-season, beyond-the-moment zeal. Elijah himself acted too quickly, too zealously in beheading four-hundred and fifty priests of Baal, which precipitates his martyrdom reincarnated as Yohanon. Self-will can certainly be present in doing too much too soon. How subtle!

There's always this moving target of righteousness, which now sounds much more like the middle, the way of compassion, opened like a gate in a soul's perception of the timing. The Law seems to be all about the perception and consequence of When. Neshamah seems to know this instantly in the moment's "gate" to act, while ruach, let alone nefesh, can falsely interpret this moment according to self-will. In regards to this exchange and release of sparks of this mindstream before, as, and beyond Elijah, what more can we say about the timing of a moment as perceived by the inmost part of the soul ?

Gratefully,

Elder Gideon

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Re: Mysteries of Elijah-Yohanan, Luke 1:16-17

#10 Postby Tau Malachi » Tue Feb 18, 2014 12:18 pm

Greetings and blessings in the Holy Light of the Messiah!

The entire orchestration of ivurim, and the exchange of sparks as ordained by El Elyon, is in neshamah and the inner aspects of the soul. In much the same way that maggidim, angels, gaze upon the journey of souls in the Light Continuum and the heavens, and behold a panoramic vision throughout space and time, into the past, present and future, so also the neshamah and inner aspects of the soul are able to look and see with a similar vision, and they are guided by the Holy Spirit. Thus, as tzaddikim realize their holy neshamah and are unified with the Spirit of God (Rauch Elohim), they acquire the awareness of what can be done to bring about the tikkunim of souls, how it can be done, and when it is to be done, and the Spirit of God moves with, in and through them accomplishing Ratzon Elyon, the Will of the Supreme.

This exchange of sparks has its root in the Realm of Perud – Adam Kadmon and Atzilut, and has its foundation of Yahweh Elohim, the Infinite One, and it reaches into Perud, and is enacted in Perud, all as ordained by El Elyon. There is another dimension of the exchange of sparks, though, in Perud, that is bound up in the ignorance and klippah nogah, and the play of self-will, and self-cherishing, desire and fear, which may or may not accord with Ratzon Elyon, and often does not, and may even oppose Ratzon Elyon; hence, the exchange of sparks of the Other Side, in klippot, or the karmic matrix and karmic continuum. As we know in contemplation of mysteries of Da’at, these two dimensions of the exchange of sparks intersect and become interwoven, the Spirit of God, Ruach Elohim, moving within and behind all of it for the eventual fulfillment of Ratzon Elyon, or the salvation of all living spirits and souls.

This exchange of sparks is truly vast and complex – infinite and immeasurable; only through the Spirit of God is wisdom, understanding and knowledge of it acquired.

As perhaps you might imagine, the issue of timing is integral to the success of divine intercession and spiritual assistance, or the interaction between these two dimensions of the exchange of sparks, and in it there is a need for Habad and the wisdom of skillful means to overcome klippot, or the karmic continuum and karmic vision of souls. You may recall the empowerment given to apostles or tzaddikim in the Messiah when the Spirit of God is communicated to them, the authority and power to release and retain sin, or negative karma; hence, the power of Hesed and Gevurah, or Mercy and Judgment – Compassion. This implies an awareness of timing, and whether or not at a given time, in a given incarnation, a soul is willing and able to return to God and enter into the kingdom of heaven. According to the Gospel of St. John this power comes with the Holy Spirit, and therefore it is through the Holy Spirit, Ruach Elohim, Ruach Yahweh, that what to do, how to do it, and when, is known.

Generally speaking, the play of ivurim, and the exchange of sparks with tzaddikim and souls of higher grades happens at the level of nefesh, ruach and nefesh, but at times there may be an exchange of sparks at the level of hayyah when great tzaddikim join together to receive and impart a new influx and revelation of the Holy Light and Spirit of the Infinite One. This later is rare, however, and occurs only between souls of lofty grades, great tzaddikim, and most often the giving and receiving of sparks between tzaddikim and souls they labor to uplift is from nefesh to nefesh, ruach to ruach and neshamah to neshamah. At the level of nefesh, this is the communication of vital energy or power, and corresponds giving strength to the incarnation or life, shifts in the play of fate and fortune, and may include healing and the extension of life; hence, there are vital and material blessings and boons communicated in an exchange of sparks at the level of nefesh. At the level of ruach, this is the communication of greater intelligence and intuition, insight and knowledge, or an increase of awareness and expansion of mental consciousness; hence, an uplifting of mind and intelligence, or the communication of psychic blessings and boons. At the level of neshamah, this is the communication of the spiritual power of realization, spiritual inspiration and illumination, or the spiritual power of the communion with the Spirit of God and the angels, remembrance of previous incarnations, and the greater purpose and mission of the soul, and such; hence, spiritual blessings and boons are communicated at the level of neshamah.

When tzaddikim impregnate souls with sparks they are strengthening and uplifting the corresponding level of soul, amplifying it, as it were, or are imparting corresponding blessings and boons, and when they draw sparks of souls into their own soul, and carry those sparks with them, they are providing sanctuary, and they are taking on something of the sin, or negative karma of that soul, helping them overcome klippot and empowering them to accomplish tikkunim. In either case, however, when the empowerment is received, or takes hold, the sparks are withdrawn or returned, and souls must realize and embody the blessing or empowerment received; in other words, souls must complete the tikkune themselves and return to God themselves, and receive their salvation from the Spirit of God. The exchange of sparks is a blessing or empowerment that must be received and integrated, just as receiving any gradation of Light Transmission we must engage in a spiritual labor to integrate and embody it.

As perhaps you might imagine, this exchange of sparks and Light Transmission are integrally interwoven, and when there is an experience of Light Transmission between souls, or a communication of the Holy Light and Spirit, there is a powerful exchange of sparks happening between them. When there is an experience of Light Transmission between souls, most often there is a twofold exchange, so that sparks of the soul of the tzaddik enter the soul of their disciple or companion, and they receive sparks of the soul of their spiritual friend into their own soul. When the Light Transmission is received, and integrated, then sparks are withdrawn and returned, and the initiate will engage in the labor to complete the tikkune, or realization of their soul. As we know and understand, the experience of Light Transmission with a living tzaddik continues throughout our sacred friendship with them, and can span many lives, and as such, so also this exchange of sparks is ongoing, and can span many lives; and so it is with the exchange of sparks between tzaddikim and souls, and between souls of every level, the exchange of sparks between them is an ongoing affair, and generally speaking is not a single exchange or one time event, but rather, many sparks are exchanged between them over time, and often at various levels.

Above we discuss an exchange of sparks between Nadab and Abihu, and Phineas, Elijah and Yohanan, and we may assume the involvement of Yeshua in this exchange as well, for the sparks of Nadab and Abihu were in the soul of Yohanan at the Sacred Jordan when the Holy Light and Spirit of the Messiah entered into Adonai Yeshua, and passed between Yohanan and Yeshua. In this we may understand that an exchange of sparks facilitating the tikkune or realization of a soul does not just occur between two souls, but rather, most often a matrix of souls – a number of souls engaging in an exchange of sparks together, co-laboring so that all involved might be uplifted and fulfilled.

We see this in Anointed Community appearing with an Anointed Tzaddik, for there is a dynamic exchange of sparks between souls gathered in Anointed Community uplifting and fulfilling all involved, going beyond the exchange of sparks that may occur between the tzaddik and each of their companions. Likewise, we may understand this in our experience of deep soul connections, not only with our Root Tzaddik, but our Heart Tzaddik (or tzaddikim), so that any number of tzaddikim may be involved in an exchange of sparks with us for the tikkune or realization of our soul, or our return to God.

In this regard, if we contemplate timing, or due season, this can only be known and understood in the Spirit of God and Light Continuum, and in the inner aspects of the soul that abide in the Light Continuum. In terms of right timing, the question is, of course, whether or not a soul desires to receive, and is able to receive, divine intervention and spiritual assistance, and whether or not a soul is willing to repent, or desires to return to God. If a soul is too bound up in the karmic continuum and karmic vision, or the dominion of the klippot, and is unwilling to repent, or return to God, then there is little, or nothing, that can be done, and it is not time for divine intervention and spiritual assistance beyond simple prayer; if, however, a soul is willing to open to the Holy Light and Spirit, and desires to repent, or return to God, then it is time for divine intercession and spiritual assistance, and much can be given and received.

This seems enough for one time.

O Yahweh Elohim, Shaddai, may your Shekinah rest upon us, and may we abide in her good company, and enact the exchange of sparks as you will and ordain. Amen.

Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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