The Upper Room: Mother, Bride & the Twelve

Elder Gideon
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The Upper Room: Mother, Bride & the Twelve

#1 Postby Elder Gideon » Tue Jun 18, 2013 9:03 am


As we're approaching the Feast of Ascension and Pentecost, I'm startled by the contemplation of mysteries of Upper and Lower Shekinah present in the Ascension and Pentecost as recorded in Acts and suggested by Tau Malachi's most recent Shabbat discourse. Wherever women are named in scripture, there is a contemplation of a manifestation of Shekinah, the Indweller. Where more than one woman is named, so are the faces of the Divine Feminine contextualizing that moment. Take for example the Crucifixion:

Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. (John 19:25)

This is a visualization itself when we remember that Mother Mirya is Partzuf below of Imma and that Lady Mirya is Partzuf below of Kallah. Flanking the Cross in many traditions of iconography, Yeshua is Partzuf below of Zer Anpin, the Little Face. In these three personifications are the Seven Sefirot of Construction emanating from Binah.

There's another timely example of the Mother and Daughter contextualizing a pivotal moment in the Gospel, where, after the Ascension of Yeshua, all of the community are gathered in the Upper Room waiting upon the Spirit.

All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. (Acts 1:14)

St. Peter was moved to speak the need of replacing Judas Iscariot among the Twelve, mending a breach in the Sacred Circle. As we know, Matthias was chosen by lots and the tikkune of the community was accomplished. Shortly thereafter descended the Fire of Pentecost. We can presume that as many who were present to draw in the pronouncement of tikkune were present in its fruition as Pentecost. The Mother is named among them in Acts and the Bride is named among them in our oral tradition. I've even seen an Orthodox icon of Pentecost, where the fire of Pentecost rays out from the head of Mother Mirya and spokes out like a wheel upon the heads of the Twelve, implying an intuition long-held among Orthodox mystics of the Pentecostal rebirth from above by the Grace of the Divine Feminine.

Again, by the presence of these Holy Women below, Binah and Malkut are together above. What comes by way of them, we know is the Fire of Pentecost, which I've never contemplated as a mystery of Zer Anpin:

In the discussion "Handmaidens" from this same forum, an elaborate discussion of Upper and Lower Shekinah unfolds from Old to New Testament, which suggests something of this mystery of Pentecost from the perspective of the Divine and Sacred Feminine:

Regarding awareness and energy, or intelligence and speech, these correspond with ruach and nefesh, respectively, and so with the Groom and Bride, respectively. The baptism with water corresponds with the purification of nefesh, energy or speech, and the baptism of fire, or the Spirit, corresponds with the purification of ruach, awareness or intelligence, and it is through this that the influence of our neshamah enters into incarnation and becomes embodied.

In terms of the aspects of our soul, the Mother corresponds with our neshamah, the Son with our ruach, and the Bride with our nefesh; in this we may understand a unification of the feminine and masculine in each and every one of us, woman or man alike, just the same.

The nature of Pentecost as an expression of Zer Anpin ignited between the presence(s) of Mother Binah and Bride Malkut--the Upper and Lower Shekinah--is one into which I've never inquired, welcoming what more our oral tradition might have to say of them in this context of Pentecost.


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Re: Mother Bride Initiatrices

#2 Postby Tau Malachi » Thu Jun 20, 2013 11:01 am

Greetings and blessings in the Holy Light of the Messiah!

There is much to be said concerning the upper room and what transpired in it. In that place the Risen Messiah appeared to the disciples and breathed upon them the Holy Spirit, and he empowered them with Mercy and Judgment as co-saviors, co-redeemers with him. Likewise, in that place, following the giving of inner and secret teachings on the Mount of Olives and the revelation of the Ascended Messiah, the upper room became the place of a continuum of prayer waiting upon the Holy Spirit, and in fruition it became the place of the Pentecost, the outpouring of the Supernal Light, a spiritual nuclear fire. There, in that Holy Place (Makom), the Apostolic Succession (Light Transmission) was conceived, gestated and birthed in this world. Hallelu Yah! Praise the Lord!

There is something that must be said concerning the upper room. Before the appearance of the Risen Messiah in it, and each transmission of the Holy Spirit and Holy Light, the disciples were gathered in prayer and meditation, and engaged in contemplation and sacred discourse concerning the mysteries of the Gospel. Thus, they engaged in an active invocation, an active and dynamic surrender in self-offering, gathering within the upper room with a conscious intention of opening to the Holy Spirit and Holy Light; and on Pentecost the Spirit and Light were joined as One Anointing, and that Anointing was received in that place. The same is true of anyone who receives the full Supernal Influx, they must pray and meditate, and learn the mysteries, and must engage in an active seeking in order to find, and when they find they will be agitated, and when agitated the full Anointing will transpire, and they will rule over the Entirety (Perud). Once receiving the True Anointing, so then they will be as the Wind of God, and their person and life will be transformed by the Spirit of Light of the Messiah, the Anointing; they will depart their old life and enter the Divine Life in full.

In other words, those who receive the Anointing in full are Hasidim, pious ones, zealous ones, who engage a conscious evolution, actively co-creating the conditions necessary for the movement of the Spirit of the Messiah, Supernal Grace; apart from this the full Anointing cannot be received, for the Holy Vessel of Reception has not been created, formed and made.

The Holy Mother and Holy Bride were in the upper room, along with another woman called Miriam or Mirya, and Martha, Salome the elder, Salome the younger, and other female disciples were with them. These were joined with the twelve who would become apostles, and other male disciples. The essential matrix, or inner circle, though, was composed of the Mother and the Magdalene, and the Twelve, within whom was set the twelve powers of the twelve saviors; hence, this essential matrix or inner circle was composed of the co-saviors, co-redeemers, each of whom was fully willing to their part in the rite of ransom, a full and complete self-offering for the redemption of all (Tikkune ha-Olam).

This matrix of souls forming the inner circle is, indeed, an arrayal below of the Supernal Pattern above; the Holy Mother is the Partzuf Imma (Mother) below, the Magdalene is Nukva-Kallah (Daughter-Bride), and the Twelve is Zer Anpin (Little Face). The Ascended Messiah holds the place of Abba (Father), and this great matrix corresponds with the complete creation, formation and making of the Holy Vessel of Reception, and therefore the influx of Arik Anpin (Big Face) and Atik Yomin (Ancient of Days) is invoked and received.

It was crucial to replace Judas with Matthias so that the Twelve would be complete, and so that the Holy Vessel would be complete. As you may recall, Zer Anpin is also called the Supernal Human Being (Adam Ha-Rishon), and the Twelve, representing the twelve signs of the zodiac, corresponding with the fullness of Supernal Adam, are therefore the arrayal below of the Partzuf Zer Anpin.

The Holy Mother as Imma Shekinah and the Holy Bride as Kallah Shekinah joined with the Twelve form the complete image and likeness of Adam Ha-Rishon (First Human Being), who was male and female in one body of Light; hence, the full formation of the Living Body of the Messiah, or Kingdom of the Supernal Heaven on earth.

In the oral tradition much is said concerning the continuum of prayer and meditation the disciples kept in the upper room, and here it is given that something may be shared of these teachings.

In the oral tradition the Holy Mother and Magdalene initiated the continuum of prayer and meditation in the upper room, the Holy Shekinah resting upon them and Ruach Ha-Kodesh taking them up, and Ruach Ha-Kodesh, the Holy Spirit, moved through the entire assembly, generating uplifted and inspired prayers, and gifted worship. On the Mount of Olives the Risen Messiah, Hayyah Yeshua, gave the inner and secret teachings of the New Torah, the Holy Gospel, revealing deep mysteries of the Holy Kabbalah, the Way of the Great Resurrection and Ascension; and so he taught the mysteries of the earthly ministry and heavenly ministry of the Anointed, Messiah. It was with this Holy Knowledge (Da’at) of the Messiah and El Elyon that the disciples gathered, prayed and meditated in the upper room, and from which contemplations and sacred discourse were generated, all inspired by the Spirit of the Messiah, Ruach Elohim, Ruach Yahweh.

The Holy Mother shared mysteries concerning Adonai Yeshua as a child and young man, things only the Holy Mother had known until that time, and the Holy Bride shared teachings of the mysteries that Adonai Yeshua shared in private with her, things only the Holy Bride had known until that time, and likewise, each of the disciples shared Holy Knowledge they had received, and together they contemplated the mysteries taught by the Risen Messiah on the Mount of Olives, each speaking new teachings and revelations of the Messiah, the Anointed of God. In between one arising and speaking of the mysteries, they took up hitbodedut, prayer/meditation, and they worshipped, offering praise and thanksgiving to El Elyon, God Most High, and they called upon the Blessed Name of Adonai Yeshua Messiah.

If we inquire into the inmost essence of the Holy Knowledge imparted by the Risen Messiah, it corresponds with knowledge of the Fifty Gates of Binah (Understanding) and knowledge of the 144 Names of God and their powers. As we know, Moses was able to enter into forty-nine gates, but only the Messiah could enter the fiftieth gate and reveal its mysteries; likewise, Moses was able to call upon and reveal the 72 Names of the Gevurot (judgments), but only the Messiah could call upon and reveal the 72 Names of Hasidim (mercies). Thus, in the revelation of the Risen Messiah the transmission of this Holy Knowledge was completed, and this Holy Knowledge corresponds with complete redemption, full enlightenment and liberation.

Thus, through prayer and meditation, and through contemplation and sacred discourse, the disciples in the upper room ascended through the Gates of Understanding and cleaved to Imma, the Supernal Mother, and in their prayers they called upon the 144 Names of God, joined with the Blessed Name.

Listen and hear, and understand! The Fifty Gates of Binah (Understanding) are also called the Fifty Gates of Teshuvah (Repentance), for Binah is also called Teshuvah; and therefore, through their prayers and meditations in the upper room the disciples ascended through the gates of repentance, or return to God, until they entered into the forty-ninth gate. The Pentecost corresponds with the opening and revelation of the fiftieth gate; the holy gate that only the Messiah, that only God, could open and enter, and reveal, drawing all is creation in ascent, fulfilling the ultimate purpose of creation.

The forty-nine gates correspond with the repentance of Adam and Havvah (Eve), the generations of the Human One; the fiftieth gate corresponds with the repentance of God. When the Human One returns to God in full self-offering, so God, as it were, returns to the spiritual Community of Israel, and God becomes embodied in the Human Being, spiritual humanity (“Israel”). This is what happened at Pentecost, “God returned” in full, the Spirit of God becoming embodied in full and becoming manifest as the Anointed Community – the assembly in the upper room. Praise God!

As we know, the Twelve correspond with the Twelve Tribes, the twelve sons of Jacob (Israel). In Hebrew the Names of these twelve sons, twelve tribes, all together are spelt with forty-nine letters, and these letters correspond with the forty-nine holy gates, the full repentance of the Human One. Each of the Twelve have corresponding gates they are able to open, enter and reveal, and therefore each accomplishes the corresponding repentances, or tikkunim, and all of the gates are opened, entered and revealed in the upper room. As we know, there are sets of Names from among the 144 Names that correspond with the Twelve as well, and it is through the power of these Names of God that these holy gates are opened, entered and revealed, the repentance, or tikkune, being accomplished – God’s Power accomplishing it. It is this that invokes the full Supernal Influx of Pentecost. Contemplate this, and understand well!

Here it is given that I may share an open secret, one that bears the same power of full repentance (Teshuvah), and so may invoke the same Supernal Anointing. First, as I’ve taught elsewhere, there is hitbodedut through the Tree of Life, descending and ascending, and this corresponds with the prayers/meditations of the upper room. The Pistis Sophia, however, alludes to another practice of prayer and meditation in the upper room, for again and again teachings on the mysteries of the Messiah are given and interpreted by way of the reciting of Psalms and Songs of Solomon. In the Holy Kabbalah it is taught that if an initiate prays the Psalms, reciting them with full kavvanah (concentration) and devekut (cleaving), and attends a continuum of doing so with zeal in faith and love, and they attend to the other points of faith, such as remembering and keeping Shabbat, having love for one another, and so on, through the recitation of Psalms a full return to God may be accomplished, and therefore the full Supernal Anointing may be invoked. Christian Mekubalim include the Songs of Solomon in this practice as well, just as we are taught in the Pistis Sophia.

Thus, apart from the knowledge of the 144 Names of God, if an initiate practices the Six Essential I’ve taught: Cleaving to the Risen Messiah, Holy Tzaddik and Community, and takes up gifted worship, secluded prayer/meditation and acts of loving-kindness, and they join this with the recitation of Psalms, so influxes of Supernal Grace, Supernal Blessings, may be invoked. This is a way of spiritual realization through simple faith and devotion that corresponds with the upper room than any initiate can take up, novice and adept alike; it is good for all, and everything we are speaking about concerning mysteries of Pentecost can be accomplished through it, all through Divine Grace, God’s Power. Praise God!

In the upper room there was the continuum of prayer and meditation of the inner circle and the continuum of prayer and meditation of the outer circle, and they were woven together as one holy continuum of prayer and meditation; whether the continuum of the inner or the continuum of the outer, in the Sanctuary of Grace they hold the same spiritual power, the same Supernal Anointing.

Thus, whether through the 144 Names or the recitation of Psalms, or the weave of the two together, if joined with the Six Essentials, influxes of the Holy Light will be invoked and received, all through the good grace of Hayyah Yeshua, the Risen Messiah, and the Holy Mother-Bride.

There is much more that can be said of mysteries of the upper room and Pentecost, but with the coming of the Holy Feast of the Ascension and Pentecost this Friday, this is what the Mother Spirit would have be share for your consideration.

May many receive the Anointing with Supernal Light and so be uplifted in the Great Ascension. Amen.

Yeshua Shalom!
Tau Malachi
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Tau Malachi
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Re: The Upper Room: Mother, Bride & the Twelve

#3 Postby Tau Malachi » Fri Jun 21, 2013 11:32 am

Grace and peace to you in Hayyah Yeshua!

On this Holy Day of the Feast of the Ascension and Pentecost there is something more to be shared concerning the upper room in the flow of Ruach Ha-Kodesh this day.

As we know, the upper room corresponds with Da’at, for it is in the upper room that full Knowledge of God, the Messiah and El Elyon, is given; the upper room, though, also corresponds with Binah, and therefore Imma-Mother, for first the Holy Child is in the womb of Imma, concealed, and then the Holy Child is born, emerging from her, and so is revealed. This corresponds with the first revelation and second revelation in the upper room, the appearance of the Risen Messiah breathing upon the disciples the Holy Spirit and the Pentecost, respectively, the greater glory and power of the Risen Messiah being concealed on the first occasion, but becoming revealed at Pentecost; hence, the revelation of the Ascended Messiah, the full redemption, realization, of the Supernal Human Being.

On one level, the Upper Room is Imma, the Holy Mother, and she is the Holy Place, the Sacred Space, in which all transpires, and through which all is elevated, uplifted and raise to Light and Life – Living Being, Knowing Being, Messiah.

Through the Radiant Holy Breath of the Messiah, his ruach, Ruach Ha-Kodesh, there is the conception of the Messiah, the Anointed, in the disciples; then follows the gestation of the Messiah in them on the Mount of Olives as the Holy Kabbalah, the inner and secret mysteries of the Risen and Ascended Messiah, is revealed. On the Holy Day of Pentecost this conception and gestation comes to fruition, Messianic Consciousness being birthed in the disciples, full Da’at of the Messiah and El Elyon, the True Light. Hallelu Yah! Praise the Lord!

That time, from the imparting of the Holy Spirit to the Pentecost, the reception of the full Supernal Influx, corresponds with the process of makifin becoming p’nimi, encircling, or transcendent knowledge, becoming internalized, or embodied knowledge. Until this time the disciples knew who (Mi) the Messiah was, Adonai Yeshua, but they did not know what (Mah) the Messiah was, the Sun of God, and therefore the great wisdom, understanding and knowledge (Habad) of the Messiah was makifin until the appearance of the Risen Messiah and revelation of the Ascended Messiah. Likewise, although the potential of the Twelve Powers of the Twelve Saviors was in the disciples, it was not actualized and realized, and had not come into them; on Pentecost, these Twelve Powers of God, corresponding to Names of God, come into them, and are actualized and realized in them, and through these Supernal Powers they acquire knowledge of who (Mi) and what (Mah) the Messiah is, and the nature of this full Knowledge of the Messiah (Da’at of Atzilut) is unification with the Messiah. When this Holy Knowledge becomes p’nimi in them, so the full redemption, realization, of the Supernal Human Being is accomplished above and below, in the Risen Messiah above and in the Holy Apostles below.

As we know, Mi (Who) is a cognomen of Binah, Imma, and Mah (What) is a cognomen of Malkut, Nukva-Kallah; through the Holy Mother who the Messiah is was revealed, and through the Holy Bride what the Messiah is was revealed, and at Pentecost this Holy Knowledge is joined, and there is greater Habad of Mi and Mah, who and what the Messiah was, is and forever shall be (Yahweh).

“Who is like unto God (Elohim)?” We can proclaim in faith that the Messiah is like unto Elohim, the Spirit of the Messiah being Ruach Elohim, but to proclaim in full knowledge we must receive Ruach Elohim in full and experience conscious unification with the Messiah – Supernal or Messianic Consciousness; and in this, not only do we know Mi (who), but Mah (what) the Messiah is. Yet more, having knowledge of the Messiah within us, in unification, so we will resemble Elohim (our Mother), being the image and likeness of Yahweh Elohim as Adam Ha-Rishon was created in the image and likeness, all as ordained by El Elyon (God Most High).

To proclaim the Messiah in faith is one thing, and is very good, but to proclaim the Messiah in knowledge is another; there is the power of the Holy Spirit (Ruach Elohim) in knowledge, and there is Light Transmission, and in the power of the Holy Spirit and Holy Light there are all manner of spiritual gifts, blessings and empowerments, for the Shekinah of the Messiah, God’s Presence and Power, is embodied. We see this with the Holy Apostles emerging from the upper room preaching the Gospel in “tongues,” which is to say speaking in power, an energetic transmission, and we see this in their ministry from that day on, communicating the Holy Spirit and Light Transmission to others, engaging in healings and exorcisms, prophecies and wonders, and all manner of acts of power in the Holy Spirit.

The power of the Holy Spirit moves in faith through Divine Grace, but the greater power of the Holy Spirit moves in knowledge (da’at); hence, through the full embodiment of the Holy Spirit and Shekinah of the Messiah (Mother-Bride).

We know what transpired in the upper room and on the Mount of Olives for it continues to transpire among us, and so we bear witness of what we have seen and heard and know; living in the Second Coming of the Messiah in Glory, the revelation of God the Mother and full reception of the Holy Bride, so the Pentecost is restored, which is to say the Gnostic Apostolic Succession is restore – a preaching of the Holy Gospel with power, an actual communication of the Holy Spirit and Light Transmission.

When the counterfeit spirit, the spirit of the Other Side, took over the Church an “apostolic succession” was created of "blind faith" devoid of the power of the Holy Spirit and True Light (True Anointing), and once again false lights were put forth as the True Light, deceiving the faithful, and even many spiritual elect; hence, the generation of the outer and unspiritual church, inspired by Klippah Nogah. In the Second Coming, however, through a greater outpouring of the Holy Spirit, the Gnostic Apostolic Succession has been restored, and is being restored. Hallelu Yah! Praise the Lord!

The Gnostic Apostolic Succession has been restored, and is being restored, and this corresponds with a New Pentecost, so that we not only celebrate the First Pentecost on this Holy Day, but we celebrate an ongoing Pentecost, or Second Pentecost, one that is transpiring in many places, wherever a Gnostic Apostle, an Anointed Tzaddik, appears, and an Anointed Community is generated.

In this, perhaps, you may understand that what transpired in the upper room on the Holy Day of Pentecost is not something of the past to us, but is something of the present. It is the experience of a Living Presence and Power embodied in Anointed Community this very day. Hallelu Elohim! Praise God!

If the Pentecost is ongoing, so is this generation of the Supernal Human Being ongoing - all the Divine Actions that happened in the upper room continue to transpire; hence, the Continuum of Light Transmission manifesting in Anointed Community.

Thus, as we celebrate the Holy Feast of the Ascension and Pentecost, so we invoke a greater Anointing for the people and the land in which we live, and we invoke greater spiritual gifts from the Mother Spirit, and greater blessings and empowerments for all who desire to receive; we pray for a greater revelation of the Risen and Ascended Messiah, wearing this Body of Vision for the people, for all our relations.

We are the Living Body of the Messiah (Anointed), and the Mother is with us, and the Bride is with us; the Shekinah of the Messiah, Asherah, is with us - within and all around us! Praise Imma Elohim! Praise Mother God!

This is what the Mother Spirit would have me share on this Holy Day.

Let us invoke and receive Supernal Influx this day for the sake of the world and all our relations, and let is pray that many receive with us. Amen.

Yahweh Shalom!
Tau Malachi

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