17 Possessions

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Anna
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17 Possessions

#1 Postby Anna » Thu Aug 01, 2013 5:40 am

Blessings in the Light of Hayyah Messiah!


The Lord said to the students,

"From every house you are in, take out possessions,
but take things into the father's house
and do not steal what is inside and run off."


This intriguing passage seems a key instruction to disciples, speaking of our work as "fishers of people." In the Tradition we hear the teaching to uplift sparks, spirits and souls wherever we go and in all that we do. The Great Work seems all about reintegration of Holy Sparks into the Light Continuum. Here I am seeing the first "house" as a reference to vehicles of spiritual forces, particularly ourselves and those with whom we have exchanges of sparks. "Possessions" brings up the energies we carry, which all contain sparks of God. The instruction seems to bring/uplift everything into the Light Continuum, which I hear as the "father's house," and let go, running and returning in peace and joy in this co-labor. The warning not to steal sounds like a warning not to grasp at the father's possessions, for everything belongs to God, including us!

The idea of "stealing" from the father is also bringing up these words of the Master to his disciples in John 16:24:

Until now you have not asked for anything in my name. Ask and you will receive, so that your joy may be complete.



This is only one of many passages from various scriptures that tell us we have only to ask for what we need. If we ask with a good heart there is a possibility of receiving the blessing we desire. The idea that comes up with the word "stealing" is not only grasping at something but also the notion that we can do something by ourselves to get what we want from God. The joy of the Divine Life is the co-labor, the movement together with Mother Spirit, with community, with the gifts God gives. In this there is fulfillment not only for ourselves but for all beings! This is a most joyful path of freedom and love, and every gift comes from God. Halelu-Yah!

Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. John 15:4


What teachings and insights might be shared here about the lord's instructions to the students?

May we abide in Christ and in one another, rejoicing in the return of the father's possessions!

Shalom!
Anna

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Re: 17 Possessions

#2 Postby Tau Malachi » Sat Aug 03, 2013 11:12 am

Grace and peace to you in Hayyah Yeshua!

There are many layers of mysteries drawn from this passage of the Gospel of St. Philip; let us see where the Holy Spirit might carry us today.

First, I’m inclined to share that in our vocabulary, there are students and there are disciples, or companions, and a disciple is something more than a student. Some modern academic scholars like to translate “disciple” as “student” because, never having experienced discipleship, they do not know the difference, but rather envision something similar to their relationship with their students in class. In the gathering of souls around a tzaddik, or a spiritual adept or master, however, a student is very different than a disciple, and unlike college professors they have students and disciples. Essentially, a student is anyone who hears teachings from a tzaddik and learns something from them, and there are those who learn more and those who learn less, and we may say, most of the time, students come and go, for they do not have the full heart connection, or soul connection, of a disciple or companion. Some students may recognize a tzaddik, and even receive initiation from the tzaddik, but they are not received as a disciple, either because they are unwilling, and do not desire to draw near, or they are not able to draw near, even though they desire nearness. A disciple, on the other hand, has a strong heart connection or deep soul bond with a holy tzaddik, and because of this they are able to draw near to the tzaddik and may experience union with the tzaddik. Thus, a disciple receives teachings, initiation and inmost spiritual empowerments, and abiding in the good company of the tzaddik and drawing near, they receive inner and secret teachings, knowledge of deep mysteries, and therefore they receive something of the ruach and da’at of their tzaddik. This most intimate spiritual relationship is ordained by God and is predestined, and a disciple, companion, is given to a tzaddik by the Spirit of God as a possession; the tzaddik does not possess students, they are not given to them in that way, but one given to them as a disciple, a companion, is given to them as a “possession,” and it is a lifelong bond between two souls in the Spirit of God, and most often a bond through many lives.

Understanding this, on one level, the Lord is not speaking to students, but rather he is speaking to his disciples, and when he speaks of taking possessions out of every house into which they enter, he is charging them to “make disciples,” or rather to take up the play of Light Transmission in full and receive disciples, those given to them by the Holy Spirit.

A student cannot receive disciples, never having been a disciple; but as a disciple comes into being and embodies something of the same realization as the holy tzaddik, they can engage the Light Transmission and receive disciples, those given to them by the Holy Spirit, all as ordained by the Father, the Mother.

Now, when something of the ruach and da’at of a tzaddik is received by their disciple, or enters their disciple, at the same time they receive, take sparks of the soul of their disciple into their own soul, and the two become deeply connected, bonded, in this way; and in so doing the tzaddik engages in a radical elevation of the soul of their disciple, the fruition of the Light Transmission is destined between them, and that soul is destined to eventual enlightenment and liberation, or full reintegration with the Light Continuum, Yahweh (“Father’s House”).

This imparting of ruach, something of their energy-intelligence (light-power), and da’at, something of their spiritual realization and knowledge, and the receiving of sparks of the soul of their disciple, is the full reception of the disciple into the circle of the tzaddik; and naturally they will bless their disciple, and as with all that they receive, spiritual or material, they will offer their disciple up to God, and lead their disciple in a return to God. In their eyes, disciples do not belong to them, they belong to God, but they are given to the tzaddik in sacred trust as a gift.

This sacred friendship, discipleship, is like no other relationship in this world, because our tzaddik wants only one thing from us, or desires only one thing for us – our enlightenment and liberation. In truth, they want nothing other than this from us, and in all of their interactions with us, this is their intention – our fulfillment. In every other relationship in our lives, generally speaking, this is not the case, but always, while wishing to share something with us, our relations are always seeking something from us in return. What a tzaddik wishes, though, is our return to God, our complete self-offering to God, and that, in turn, we might lead others in return to God, taking up the spiritual labor of a holy tzaddik. What they want is for us, and for others, not for themselves. This, of course, means that they can be a most troubling friend, for the methods by which we manipulate other friends will not work so well with them, because they want nothing from us for themselves; likewise, they can be a most dangerous friend, for they will do virtually anything to help facilitate our enlightenment, and frequently will crash right through our barriers, or defenses (klippot), and turn our world upside down!

They are not seeking to take or steal from the Father’s house – they want nothing from their labor, for they know the fruits of their labor belong to God; instead, they wish to establish us in the Father’s house, leading us in a return to God. Remember, Adonai Yeshua says to his disciples, “I go to prepare a place for you,” and likewise, “In my Father’s house there are many mansions.” All true tzaddikim in the Messiah take up this very same spiritual labor, for the Lord (Adonai) has empowered them to release and retain sin through his ruach, Ruach Elohim, Ruach Yahweh.

At this esoteric level of interpretation, though, “not stealing” has some other layers of meaning. You see, tzaddikim have prophetic and wonderworking powers, and they must be careful with these, likewise, they have a capacity to invoke the Light Transmission by conscious volition, and they must be careful with this as well. “Do not steal” can be read as “do not use the knowledge and power you have in vain,” or “do not make flagrant use of magic power.” If one does so, one would attract the mixed multitude, rather than sincere students and disciples, and when this happens an entire assembly becomes degraded, and the spiritual labor of elevating one’s heart companions becomes encumbered; hence, it can lead to an inauspicious retinue that cannot fulfill its purpose and mission in the harvest of souls.

“Do not take or steal,” this can be read as “always wait upon the Holy Spirit, and seek divine authority and permission to take up a spiritual work or theurgic action”; hence, “let everything be done in God, all as God wills and ordains.”

There is also something more to be said in this line of contemplation of this passage concerning “take out possessions.” First, this may be understood as a tzaddik taking upon themselves something of the karma of their disciple, which is an aspect of releasing sin; when this is done, how it is done is through God’s power, the indwelling Messiah, just as we are taught in giving and receiving meditation. On another level, although a tzaddik or apostle seeks nothing for themselves in sacred friendship, it is important that they allow their disciples to engage in true devotion and love, and give in return; if they give and give to their disciples, but do not allow giving in return, then their spiritual friends will incur the bread of shame, it may increase the delusion of lack, the illusion of separation, and become disempowering. The truth is, disciples are meant to take up the spiritual work of their tzaddik on all levels, material, psychic and spiritual, and receiving, they also need to give; so there is tithing to a tzaddik and charity to a tzaddik, and it is good, and necessary in this world. All that a holy tzaddik receives, though, they offer to God, and they invoke the blessing of God upon it and upon the one who has given it.

There are many other levels of interpretation of this saying, such as the insights you have shared dear sister; but in that we just celebrated the Feast of the Gnostic Apostolic Succession yesterday, I could not help but run with this esoteric interpretation – you might say that it was “in the air” this morning!

We will see what other interpretations and insights might be drawn out, and see what other contemplation might arise – there really are many layers of meaning that might be drawn from this teaching, some quite different from what I’ve shared.

Receiving the Spirit of the Messiah, may we be well received in the kingdom of heaven, and may we draw many others in ascent with us! Amen.

Yahweh Shalom!
Tau Malachi
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Re: 17 Possessions

#3 Postby Martina » Sun Aug 04, 2013 4:52 am

Greetings and blessings in the Light of Hayyah Yeshua!

"From every house you are in, take out possessions,
but take things into the father's house
and do not steal what is inside and run off."

After just listening to the latest Shabbat discourse, I was wondering if not stealing what is inside and run off could also imply not celebrating our own portion, our own way, but being jealous of others, wishing their portion would be ours?

Shabbat Shalom,
Martina
Martina

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Re: 17 Possessions

#4 Postby Tau Malachi » Sun Aug 04, 2013 10:20 am

Greetings and blessings in the Holy Light of the Messiah!

That is a lovely insight dear sister. Thank you for sharing it with us. Indeed, this can be read as a teaching of Divine Providence, and rejoicing in our portion, our way. Taking possessions from every house that we enter can be understood as our portion, our way, and all that God gives to us in this life, material and spiritual, and bringing what we receive into the house of the Father can be understood as the awareness of Divine Providence, the awareness that all has come from God, and giving praise and thanks to God for it, asking for God’s blessing upon it, and then offering it in return to God, serving the kingdom of heaven and God with all that we have and all that we are.

In terms of not stealing from the Father’s house, as St. James teaches us, if we have a need we ought to pray and ask God in the fullness of faith for whatever it is we need, but as we pray and ask God for what we need and desire, we do not want to pray with vital demand or lust for results, but rather in faith, hope and love, trusting that God will fulfill our needs and give us what is good for us. Joined with this, we must be careful not to covet the possessions, and the talents and gifts, or way, of others, and as you have said, we need to be careful not to fall into jealousy; in this we need to look and see what we truly need and desire from within our own heart and soul, our own being, and as we pray it is good to ask for insight and illumination concerning our needs and desires, and inquire concerning God’s will for us and God’s vision for us, and ask that the Spirit of God might leads us in the Way, according to who we are in God.

This instruction not to steal from the Father’s house may also be read, “Remember to ask for what you need and desire.”

It is, in truth, very important that we abide in appreciation and gratitude for life, and for all that we have received, are receiving, and will receive from God, and to give thanks and praise and glory to God, and to celebrate our portion and rejoice in God’s presence. This is a significant aspect of seeing the good and cultivating joy, which is integral to the Six Essentials, and as you might imagine it is an expression of the worship of God in spirit and truth. Simply in this awareness of Divine Providence, the awareness that all comes from God, and all that we are and have comes from God, and giving praise and thanks to God, and glorifying God, we can experience a deep communion with God. It is very good!

Having said this, another esoteric interpretation of this passage arises in the heart and mind. When we pray, and cleave, and unify our soul with the Holy Sefirot, or when we contemplate the deep mysteries of the Sefirot, understanding these as “houses” into which we enter, each time we may draw in the ruhaniyot and shefa, or knowledge and power, that is given to us by the Spirit of God, but having received our portion on that occasion, we are to rejoice in it, but what is not given we are to leave until another day, waiting upon the Spirit of God to give it. In this we will experience fullness and counter the delusion of lack, and this is very important as we delve into the deep esoteric mysteries, for they are endless depths, and however much knowledge, understanding and wisdom we acquire, there will always be the ever-more we do not know or understand, naturally so! We are delving into the mysteries of creation and God, and God is Ain Sof, the Infinite, and the Holy Sefirot and Netivot themselves, emerging from Ain Sof, are inseparable from Ain Sof, and are infinities. Therefore, in each moment we will know what we know, we will know what the Spirit of God and angels reveal to us, and what we have the capacity to receive and integrate, and however much is revealed to us, there will be infinite depths that remain concealed, hidden from us. Thus, each time we venture into the mysteries of God and the Holy Sefirot, and such, in contemplation, and in prayer and meditation, we rejoice in our portion, or what is revealed, and we celebrate the mysteries, all that remains concealed in God, or in God’s Glory.

In this way we co-create the condition in which God’s Spirit can engage in greater revelations, and our portion will increase.

Also, we must bear in mind that there will always be the portion of what’s revealed to us that we can share, and the portion that we cannot share; hence, p’nimi, internalized knowledge, and makifin, encircling or transcendent knowledge. It is important that we understand and accept this, and recognize when we have come to the limit of what we can share, or speak, for if we do not we can become frustrated, that, or if we try to speak of what we cannot, what we share might be distortions of the truth or reality we are attempting to communicate, or be outright misconceptions or misrepresentations. We may add that from moment to moment, and depending upon whom we are speaking with, what we are able to share and cannot share changes, and we need not be concerned with this, for it corresponds with the movement, or stillness, of the Holy Spirit, and the dance of the Holy Shekinah at that time, in that place. If all of a sudden we have nothing to share, that too is good, all as God wills and ordains.

There is also another mystery in this passages joined with this one. In hitbodedut, secluded prayer and meditation, as we cleave and unify our soul with the Sefirot in ascent, passing from one to another “rung” of the “ladder of lights,” passing from one “house” to another, from each we can bring ruhaniyot and shefa in ascent with us, and uplift sparks with us, and all of this we can bring into the Father’s house. As we know, in the Holy Kabbalah the “Father’s house,” the house of Abba, or Hokmah, is Imma, or Binah. In This World, in truth, this is as far as we can reach in cleaving and unification; what lies beyond this corresponds with the World-To-Come and is not our portion in This World. Thus, as we ascend in the Tree of Life, so we draw all in ascent to Binah, or Imma Shekinah, and we receive what is given to us by the Spirit of God, Ruach Elohim; but what is in Abba, Hokmah, we do not seek to draw out, but rather we await the World-To-Come when it will be gifted to us by Ruach Yahweh.

Here we may say, even though, perhaps, we have glimpsed the Supernal Light Realms and World-To-Come while, as yet, in This World, there is little, to nothing, that we can speak of this; if it is to be experienced and known, then souls must go look and see, and receive it as a gift from the Spirit of God themselves – whatever we might speak does not communicate the knowledge and power of the Supernal Abode, and we are wise not to attempt to do so. Rather than communicating anything about the Supernal Universe, we are more likely to convey falsehood and create conceptual barriers in the minds of those who listen, but who, as yet, have not entered into direct experience of the Realm of Yichud (Unity). A tzaddik, having the Habad of Atzilut will not attempt to speak of those Great Mysteries unless a soul knows them already, but instead, they will engage the Light Transmission, and seek to elevate their companions into that direct experience; those who enter into these peaks of the Gnostic experience will acquire this Habad from Ruach Yahweh, all as ordained by El Elyon.

This reflects the need for initiation and empowerments in a mystical spirituality, which is to say experiential transmissions; the greater knowledge, understanding and wisdom cannot be spoken, but rather must come through an experiential revelation gifted by the Spirit of God. It is in this way that a person becomes a “Gnostic,” through direct spiritual and mystical experience of the Truth and Light, and it is in this way that a person progresses in the Gospel, or an actual Self-realization in Christ.

As a holy tzaddik ascends, cleaving and unifying their soul with the Holy Sefirot and Holy Shekinah, so they may draw souls in ascent with them, or they may draw sparks of souls in ascent with them, and as they do they may serve to facilitate the elevation, evolution and realization of souls through direct experience, the Gnostic experience. This is what is transpiring in the various gradations of Light Transmission, and when any grade of Light Transmission is received and integrated, so the Spirit of the Messiah, Ruach Elohim, Ruach Yahweh, gifts the corresponding Habad.

All of this, of course, happens through the Spirit of the Messiah, and the person of the tzaddik, in truth, is doing nothing; the Light-presence and Light-power in them communicates itself in Light Transmission – the Spirit of the Messiah communicates itself. There is no conjuring the Spirit of God, but rather, we co-create the conditions necessary for the Divine Action of the Spirit of God, or Divine Grace; when God wills it, when it is ordained in God, Ruach Elohim, or Ruach Yahweh, moves, and there is revelation of the Mysteries and God.

Here we can say that even speaking mysteries of the seven heavens, and mysteries of Beriyah, Yetzirah and Asiyah, we need to be careful, for if the Holy Spirit is not in motion, and not in our speaking, the energetic transmission that brings true knowledge and understanding will not be present; therefore, it may be that those mysteries are not to be spoken at that time, or in that place, or to those who are present. St. Paul indicates this concerning mysteries of the third heaven, Shehakim, of which he says, “No mortal is permitted to speak.” In other words, they can only be spoken to one who knows already, and only if the Holy Spirit is in the movement of revelation and speaking; hence, only if the Holy Spirit is speaking it with, in and through us.

If and when a tzaddik or initiate shares a teaching of the Mysteries, or the Living Word and Wisdom of God, and knowledge and understanding arises, know that the knowledge and understanding is a gift from the Spirit of God, for apart from the Spirit of God no true spiritual mystery can be spoken, or communicated, and understood.

Here we can share that the deepest Mysteries are communicated mind-to-mind and heart-to-heart, and in such communication there is direct experience of the Mysteries; it is an experiential revelation in the Living Presence of the Messiah. Praise God!

We have, of course, circled back to the celebration of our portion, and our way, and asking God for all that we need and desire, spiritual and material. Whatever knowledge of God and the Mysteries we have received, let us praise God, and give thanks to God for it, and if there is anything we need or desire to receive, let us pray and ask to receive it from God, and let us abide in faith and hope, waiting for the Spirit of God to give it to us, or reveal it to us; along the way, always, let us celebrate our portion and rejoice in the way given to us.

Shabbat Shalom!
Tau Malachi

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Anna
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Portion and Expansion of Sanctuary

#5 Postby Anna » Tue Aug 06, 2013 6:04 am

New Moon Blessings to All!

Praise the Holy Mother Bride for her teachings and our unique portions in the Living Body!
Celebrating our portion at times seems like a limitation, but this wisdom of Imma in arising in her children, seems actually an expansion into Ain Sof, for, as Tau points out, there are limitless depths in the Mysteries of God and this must include the mysteries of each of God's beloved children in Creation.

It comes to mind that we are given the portions that suit us in every incarnation, fitting our personality to a very specific mystery of the Great Work we are engaging together in the Body of Christ. In this we follow the way of our tzaddik and the tzaddikim as "Fishers of People." I recall an insight of yours, Tau, where you spoke of tzaddik as "baiting the hook" with their own life and person to draw sparks and souls into liberation in the Christ Spirit. As we engage this work in union with our tzaddik, we can see that our own portion can be as a specialized "bait" for atttracting sparks, spirits, souls, to Christ. As was spoken in recent discourse, everyone has their own Way in the Lineage, or a unique weave of Ways. This seems to expand the types of "bait" on all those lovely hooks Mother uses for her fishing expeditions. Her child walking in the Way of Knowledge will attract beings who love knowledge; a child walking in the Way of Power will attract corresponding beings, as will one who walks in the Way of Love, etc. It really brings up a beautiful image of Mother "fishing" for her children, with her children, and through her children. How skillful our Mother is, Halelu Imma Gadol!

With all of these weaves of Ways, it seems there is a corresponding expansion of the Sanctuary of Grace in the Living Body. So many unique beings, beautiful as they/we are in God, are offered delights that draw them and suit them, and lead them deeper into the Path of Liberation. What a movement! So, in walking our Way, we celebrate not only our own upliftment but also the uplifting of many beings into the Holy Light!

Shalom!
Anna

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Re: 17 Possessions

#6 Postby Tau Malachi » Tue Aug 06, 2013 9:28 am

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

If we contemplate this passage as a teaching on the drawing out and uplifting of sparks from within klippot, and as the gathering in and uplifting of souls in the Living Body of Christ, gathering possessions from every house we enter, and bringing them into the Father’s house, Binah, or the Upper Shekinah, so we are taught to attend to the spiritual work of the harvest with all that we encounter, and those spirits and souls we meet along the way, all that crosses our path. In that the root essence of our soul is individual and unique, drawn from a Sefirah or combination of Sefirot, and likewise the karmic continuum of the soul is a unique weave of many and diverse influences, so there are unique tikkunim each of us is able to accomplish, of this world, the world of archangels and angels, and World of the Sefirot, tikkunim no other soul can accomplish, but that it is our mission to accomplish. Likewise, there are spirits and souls that we will encounter and meet that it may be that only we can gather into the Living Body of Christ and uplift, spirits and souls with which we have a deeper soul connection that we are destined to inspire and guide in a return to God.

Receiving our Anointing we are co-redeemers with Yeshua Messiah and the Magdalene, and the spiritual labor of tzaddikim in the Messiah is our own, and we are made perfect in the Messiah through the Sanctuary of Grace, destined to come into being as a holy tzaddik and to embody the Spirit of the Messiah in full. There is an inner tzaddik within us – a person of light, and there is the Messiah indwelling us – the Sun of God, and therefore, as an initiate of the Anointed Community, or Living Body, so each of us is an emanation of the Sanctuary of Grace, and we are ordained, destined, to take up the spiritual work of the tzaddikim.

We often speak of the spiritual works of tzaddikim in the harvest of souls, and the empowerment tzaddikim bear in the Supernal Anointing; if we recognize and realize the inner tzaddik and indwelling Messiah, so we will understand that teachings regarding the tzaddikim are teachings of the spiritual awakening and empowerment of our soul in Christ – hence, instructions concerning the harvest of souls, or Great Work, in which we are all involved.

The entire purpose of the outer tzaddik and discipleship is the realization of the inner tzaddik and indwelling Messiah, and the realization of the unity of the inner tzaddik and the Messiah, the Anointing. This spiritual realization, though, is not just about our own salvation, or our own enlightenment and liberation, but rather it is about the tikkunim we are destined to accomplish, and the spirits and souls we are to uplift in a return to God; the greater intention is love and compassion, and the desire to be of true benefit to others, and to elevate and progress others. In this spiritual labor to uplift sparks, and bring spirits and souls in a return to God, we wish to act with great zeal, as though we are the only one who can uplift the sparks and bring redemption to the spirits and soul; not from an egoistic perspective, of course, and not in denial of Christ in others, but rather from our heart in the passion of faith and devotion, delivering the full force of our intelligence and will into the divine action. Basically speaking, if we sit around waiting for things to happen, or for others to do something, and do not take action ourselves, it may be that nothing happens, and nothing is done; therefore taking action, doing what we can do, and acting with full zeal, as though we are the only one who can take action, is important, and is compassionate and wise. Who knows, it could very well be true that we are the only one that can accomplish the tikkune and redemption the Mother wishes in a given situation, or with a given spirit or soul! If we do not engage in the action the Mother wishes, who else will be able to accomplish it?

In this I cannot help but think of the spiritual work of generating a spiritual group, and eventually an actual Gnostic circle; hence, the gathering of students and disciples, or companions. Usually, this all begins with one initiate, who is the only initiate in that place, or region; if they are able and willing to this generation, so it will be done as God wills, but if not, then it will not be done, for they are the only initiate in that place, or region. Therefore only they can accomplish this spiritual work. No one else can, or will.

This necessarily must be true of various other spiritual works, that at times we are the only person that can take up and accomplish the spiritual work to be done, and if we do not take it up with full force and zeal it will not be accomplished.

Ultimately, of course, we are not the doer of the spiritual works, and it is not we who accomplish them, but rather, it is Christ and the Holy Spirit in us that is the doer and that accomplishes everything, but in order for Christ and the Holy Spirit to move with, in and through us, we need to engage in a co-labor as a conscious agent, or vehicle, of the kingdom of heaven, or Sanctuary of Grace. As we do so, we may abide in the awareness that we are a unique and individual manifestation of Christ and the Spirit of God, and therefore that there are special works and missions that the Christ-Spirit will accomplish through us. This corresponds with an important aspect of our spiritual self-worth in Christ, remembering that in Christ, receiving our Anointing, we are all ordained in sacred priesthood, each and every one of us, whether or not we are called to the outward role of an apostle in Anointed Community.

The various passages in the Gospel of St. Philip are thought to be the essential notes of sermons or discourses given to the assembly; as such, they are spiritual teachings and instructions for every member of the Living Body, and certainly are not isolate to those serving as tzaddik or apostle in Anointed Community.

It is through the diversity of initiates, members, of the Anointed Community, or Living Body, that all of the spiritual works and mission of the Community are accomplished in a co-labor with Christ and the Holy Spirit for the salvation of all. In this, we each have our work and our role in the mission of the Anointed Community, certainly so! Praise God!

May all desires of the Holy Mother, Great Mother, be fulfilled, and may all be gathered in her. Amen.

El Shalom!
Tau Malachi

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Re: 17 Possessions

#7 Postby Tau Malachi » Sun Oct 27, 2013 9:44 am

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

“From every house you are in, take out possessions, but take things into the Father’s house, and do not steal what is inside and run off.”

There is another teaching the Spirit inspires from this saying, one well known among mekubalim.

“From every house you are in, take out possessions.” The phrase “every house” can be read as “every reality,” or as every circumstance, situation or event that arises in your experience, and “take out possessions” can be read as “draw out the blessings.”

Listen and hear, and understand! There are sparks of holiness bound up in all things, and likewise there are blessings within everything that transpires; all reality flows out of the One and the Sefirot, and therefore the One, Yahweh, and the Sefirot are within and behind everything, and within and behind all that transpires. Thus, recognizing this, looking and seeing the inner being, or spiritual essence, of any thing, or looking and seeing the inner, spiritual reality within and behind whatever is transpiring, so we may draw out and uplift sparks of holiness, and receive the blessing of the One and the Sefirot contained within it.

Sparks are uplifted in this way, and blessings are brought into things, and into what’s transpiring, in this way, when we are able to recognize the One and the Sefirot in them, and so see them as they are in the One and the World of the Sefirot, knowing all as it is in Truth (Amet).

Look and see! The root and spiritual essence of all things is in Yod of the Great Name and Blessed Name; hence, it is in Hokmah-Wisdom, and this is Abba-Father. The “house of the Father,” as we know, is the first He of the Great Name and Blessed Name, and is Binah-Understanding, and this is Imma-Mother. If you understand what any thing is in its root, or essence, or your understand what’s transpiring as it is in the One and in Hokmah-Wisdom, you draw that spiritual root or essence into it, and from within it, and in so doing, whatever it is, whatever is transpiring, it is uplifted into the house of the Father-Abba, which is Mother-Imma; it becomes what it is ordained to be in the Holy One, and it is joined to the Supernals, and is uplifted and redeemed in this way.

“Do not steal what is inside and run off.” Having looked within to see and know the spiritual root or essence of any thing, or the spiritual reality of what’s transpiring in the One, do not return to an ignorant, worldly view of that thing, or what’s happening, but instead abide in this Habad, this wisdom, understanding and knowledge, drawing out blessings and uplifting sparks.

The truth is, we live and move and have our being in the One, and all creation, all reality, flows out of the One and the Sefirot, and all creation, all reality, is the manifestation of the One and the Sefirot. When we look and see this, when we are aware of this, all things, and that transpires, exists and transpires in the One in our experience; hence, it is all known and understood in the house of the Father, which is the Mother. In this awareness, truly, God is with us, and the kingdom of heaven is within and all around us, and we abide in an intimate communion with the Living Presence of the One, in this life, and in the afterlife. If we cultivate this holy awareness in this life, so we will have this holy awareness in the afterlife, and in this we may experience full reintegration with the One, Yahweh.

See the blessedness in all things, and seeing it you will be blessed. See all things as they are in the One, and seeing this, you will commune with the One. This corresponds with seeing the “will of God,” and enacting it, engaging all as it is in its spiritual essence and in God, the Holy One of Being.

There are extraordinary moments in life of very powerful spiritual and mystical experiences, and likewise those times in which there is a flow of very obvious blessings. Each and every day, though, there are countless simple blessings in the most ordinary moments of life, and likewise, even in those times that might seem difficult or challenging. If you wish to invoke the flow of Abundant Blessing, and wish to experience the greater blessings that are possible in the Living Presence, then you need to learn to recognize the flow blessings in the most ordinary moments, and likewise, in those times that seem difficult or challenging – you need to learn to receive everything from the One and to be aware of everything transpiring in the One, or learn to see the One and the Sefirot in all things, in all that transpires.

Do you know that in everything, and in everyone, and in all that transpires, you are gazing into the face of God (Peniel)?

You see, Reality as It Is, is the “face of God,” and that “face” manifests as many “faces” – the flow of Reality as It Is arising in each moment. If you are aware of this, if you can look and see this, you will gaze face to face with God, and yet more, you may experience unification with the Living Presence of the One manifest as what’s happening in the moment.

You have never been separate from Yahweh, the One, you are not separate from Yahweh, the One, in this moment, and you will never be separate from Yahweh, the One; the apparent separation is an illusion, it is unreal. Recognizing and realizing this will set you free!


Praise Yeshua – “Yahweh delivers!”

Contemplate this well, and understand.

O Holy One, through Your Spirit may all awaken in You and remember their innate unity with You, Atoh. Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Anna
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Re: 17 Possessions

#8 Postby Anna » Fri Nov 01, 2013 12:23 pm

Blessings on this holy Feast Day!

What an awesome teaching, that "Reality as It Is is the Face of God!" In this light it is coming up that, in teachings, the past is considered the "back side of God." Then what might be said of the future? If all arises out of No-thing, then could we say that future, present and past correspond to Ain, Ain Sof and Ain Sof Or? Do these also correspond to Truth Body, Glory Body and Emanation Body?

Praise God for the blessings of this moment!
Shalom!
Anna

Tau Malachi
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Re: 17 Possessions

#9 Postby Tau Malachi » Sat Nov 02, 2013 9:30 am

Greetings and blessings in the Holy Light of the Messiah!

On one hand, the Torah speaks of seeing Elohim face to face, as in the case of Jacob, but on the other hand, when Moses asked to see the face of Yahweh he was told no one can see the face of Yahweh and remain among the living, so instead what was revealed to him in the “back side” after the Shekinah of Yahweh passed by. Thus, there is a face of the One that can be seen and a face of the One that cannot be seen. The face that can be seen corresponds with Zer Anpin, “Little Face,” and the face that cannot be seen corresponds with Arik Anpin, “Big Face”; hence Tiferet and Keter, respectively.

As we know, the world of angels corresponds with Zer Anpin, as do the cosmic days of creation, and angels are within and behind all that transpires in creation and the world, and the angels, and what transpires and appears, this is the “Little Face of the One,” and into this we can gaze and see. The inmost Sefirah of Atzilut, Keter, corresponds with Arik Anpin, and as we know Keter never appears in an Olam-Universe, but rather, Da’at holds the place of Keter, and therefore Keter is often called Ain, “No-Thingness,” this is the “Big Face of the One” into which no one can gaze or see.

In the Zohar we are taught that Jacob and Moses share the same rung, and that holy rung is Da’at, but Moses reached beyond Jacob and is of a higher grade, for Jacob held the outer light of Da’at, while Moses held the inner light. Da’at corresponds with the Depth of Now, and what’s happening, and we can become aware of this, and gaze into this, and see what’s happening in the moment, yet what we see is always the past, for no one gazes into the event horizon, the instant of transpiring, let alone beyond it. Seeing in this way is gazing into Zer Anpin, and we behold something of Zer Anpin as we gaze in this way, but we are not able to see Arik Anpin within and behind what’s happening, at least not from a state of mental consciousness and the Realm of Perud, separation. In this you may understand that Zer Anpin is also called the “back side” of Yahweh, or "back of the head," indicating a deep mystery of the Infinite One revealed and concealed, and various gradations of revelation, or various gradations of consciousness in the experience of the One, from gradations of nearness to unification.

Listen and hear, and understand! “No one has seen the Father but the Son,” the Messiah, and this “seeing” corresponds with unification; and therefore, “seeing the Father” is seeing as the Father – seeing, hearing, and therefore knowing, as the Father, Yahweh Elohim. This is the inmost manifestation of Da’at of Atzilut, beyond the outer and inner light of Da’at held by Jacob and Moses; hence, the Da’at of the Messiah, which corresponds with the Da’at of Arik Anpin.

This corresponds with the realization of the Ain Nature, or Union with Clear Light, and the dawn of Supernal Consciousness, and therefore the generation of the Threefold Body, but in Perud, separation, there is no “seeing” in this way, only in Yichud, unity, is there “seeing” in this way; one cannot remain in Perud and “see” in this way.

Jacob beheld the One through the angels, and in general this was true of all of the patriarchs and matriarchs, their knowledge and communion with the One was through the angels. Moses experienced a deeper communion with the One, not a communion through the angels, but a direct communion with the Holy Shekinah, and so it was with all of the great navim, prophets, after him, who were known as Baal Shem, “Master of the Name.” They unified themselves with the Holy Shekinah through unification with the Torah, and in this way they drew very near unto Yahweh and experience an intimate communion with Ruach Ha-Kodesh. Their communion, though, even at its peak, remained in Perud. The Messiah, however, unifies with the Holy Shekinah directly, embodying the Holy Shekinah and Ruach Elohim, Ruach Yahweh, in full; hence, he abides in conscious union with the Infinite One, seeing and hearing and knowing in Yichud.

Thus, Messiah Yeshua teaches us, “I do what I see the Father doing,” and, likewise, “You who have seen me have seen the Father,” for he is the Anointing, the Holy Light and Spirit flowing out of the Infinite One; but then, this is true of every living spirit and soul if it can be recognized and realized, and this Living Presence is awakened and embodied.

In closing we can say this: In Supernal or Messianic Consciousness, the entire reality display of the world is known as inseparable from the Emanation Body, and the entire reality of heaven is known as inseparable from the Glory Body, and the Truth Body corresponds with conscious union with the Infinite One, all arising from the realization of innate unity, and therefore, all that appears is known as the radiant display of the One.

This corresponds with the realization of the kingdom of heaven, or Holy Shekinah, within and all around you, and ever beyond you.

The appearance of past, present and future, this is Perud, there is no time, as such, in Yichud, the eternal realm.

O Yahweh Elohim, Shaddai, may Your Kingdom come and Your Will be done on earth as it is in heaven. Amen.

Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Anna
Posts: 537
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Re: 17 Possessions

#10 Postby Anna » Mon Dec 09, 2013 7:06 am

Blessings in the Light of Messiah!

In listening to a recent discourse I was struck by a reminder to uplift even those engaged in doing evil for they, too, are awaiting the liberation of their holy soul of Light. In ignorance we do evil and it is through God's grace that we can become aware of the good, the Light, and receive the influence of Neshamah. The reference to this verse during discourse sparked a deeper realization of the work of restoration, a word which also caught my attention. It was said that this is the work to which we are called in every situation in this precious lifetime we are given.

In praying for and uplifting evil doers wherever we encounter them, including those who are internal, I am hearing that we are bringing the Father's possessions into his house and helping in the restoration or tikkune of those beings. Sometimes in a difficult situation we might find ourselves only praying for a good outcome rather than praying for all beings involved, even those who may be acting unjustly and doing great harm. So I am reminded of this passage from Matthew 5 from the Sermon on the Mount:

43 ‘You have heard that it was said, “You shall love your neighbour and hate your enemy.” 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46 For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? 47 And if you greet only your brothers and sisters,[o] what more are you doing than others? Do not even the Gentiles do the same? 48 Be perfect, therefore, as your heavenly Father is perfect.


The reference to the sun suddenly brings to mind the Spiritual Sun within, the Indweller of Light that is within all beings. What a reminder we are given here of who we all are in God, and in plain sight! The rain, perhaps even a reference to Supernal Influxes, God's blessings--abundant and simple-- seems another clue to the true nature of all beings. All of us are loved equally in the Father!

The perfection to which we are called speaks to me now more profoundly of seeing all beings in God, seeing them as the Father sees them, and taking compassionate action to uplift and co-labor for the tikkune of all. In this labor we come from the Fullness as Children of the Light, truly uniting ourselves with God in the labor for the fulfillment of Ratzon Elyon, the Supreme Will. No being is so evil that they cannot experience their liberation in Christ. Remembering that all beings, whether they are engaged in acts of good, admixture or evil, and whether we find them within us or around us, all of these belong to the Father, who is perfect. If all belong to the Father, then who may we reject and who may we favor? If all belong to the Father, then who is separate from God? Separation is in the world of appearance, not in the True Reality, the Kingdom of Heaven. Letting go of appearances seems key to seeing as God sees, loving as God loves, and laboring with God as emanations of the Father for the sake of the restoration of the perfection of all beings.

If it is only appearance that separates, then perhaps we may say with Paul in Romans 8:38-39:

For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, can separate us from the love of God in Christ Jesus our Lord.


May we embody this truth of the unity of all beings in the grace and peace of the Risen Messiah!

Shalom!
Anna

Tau Malachi
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Re: 17 Possessions

#11 Postby Tau Malachi » Wed Dec 11, 2013 11:35 am

Greetings and blessings in the Holy Light of the Messiah!

Those are beautiful insights dear sister.

This brings to mind a teaching concerning what we are to do with distracting thoughts and desires that arise during prayer, meditation or ceremony. As we know in our experience, very often some of the strangest thoughts will arise when we go to pray or meditate. At times it can be quite wild, with hordes of distracting thoughts and desires arising out of nowhere, as though some sort of assault is underway, trying to prevent prayer and meditation. Instead of viewing such thoughts and desires as “enemies,” or as an “assault,” or as a “distraction, and struggling with them, we can view these thoughts and desires as spirits rushing to the Holy Light desiring to be uplifted and reintegrated with the Light Continuum, Yahweh. Thus, when strange thoughts and desires arise it becomes an opportunity to release and uplift the sparks of holiness bound up in them. In this way, distractions are transformed into vehicles of greater concentration and passion in prayer, meditation and ceremony, and there are no more distractions!

Essentially, the view we hold is this: Whatever thoughts, emotions, desires and fears arise in your experience, they are given to you by the Spirit of God to uplift and redeem, and they are your portion of Tikkune Gadol, the Great Tikkune. In them you have the opportunity to serve the kingdom of heaven and the Lord your God, laboring for the perfection and completion of all creation.

If we understand this, and practice this, acquiring skill with this inwardly, then quite naturally we will acquire greater skill with this outwardly, in the more challenging encounters we have with people, and the more challenging situations, circumstances and events that arise, viewing any persecution, trial or tribulation, as an opportunity to uplift and redeemed sparks.

This is our sacred intention in everything, to uplift and redeem sparks whenever possible, and to uplift others in return to God whenever possible; hence, the spiritual labor of the harvest of souls.

You are perfectly correct dear sister, salvation is possible for each and every soul, and it is eventually destined for each and every soul; even if it seems a soul is beyond salvation, nevertheless we will pray for them and bless them, and seek to enact what is good and true with them, for we know with the Spirit of God a radical spiritual conversion is possible at any time, and at any time a person may open their heart and mind to God, and seek to return to God, and if they do the Holy Light and Spirit of God will shine upon them and enter into them.

Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Mark
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Re: 17 Possessions

#12 Postby Mark » Fri Dec 13, 2013 5:20 pm

Essentially, the view we hold is this: Whatever thoughts, emotions, desires and fears arise in your experience, they are given to you by the Spirit of God to uplift and redeem, and they are your portion of Tikkune Gadol, the Great Tikkune. In them you have the opportunity to serve the kingdom of heaven and the Lord your God, laboring for the perfection and completion of all creation.

If we understand this, and practice this, acquiring skill with this inwardly, then quite naturally we will acquire greater skill with this outwardly, in the more challenging encounters we have with people, and the more challenging situations, circumstances and events that arise, viewing any persecution, trial or tribulation, as an opportunity to uplift and redeemed sparks.


Shalom Tau,

When our practice of this feels unskillful, could we inwardly connect with you as a skillful practitioner to enter into an energy flow that makes the practice more possible?

May we be attuned to the living example of Holy Ones,
Mark

Tau Malachi
Site Admin
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Location: Grass Valley, Ca.

Re: 17 Possessions

#13 Postby Tau Malachi » Sat Dec 14, 2013 9:33 am

Grace and peace to you in Hayyah Yeshua!

Yes, indeed, when we pray, meditate or engage in ceremony we inwardly indentify with, and cleave to, the Messiah, Tzaddik and Community; in other words, we take refuge in the Threefold Sanctuary. This is joined to hitbodedut (prayer/meditation), gifted worship and acts of loving-kindness, or charity, to form the Six Essentials. Taking these up in faith and love can bring about an acceleration of our spiritual evolution and realization.

Any time we inwardly cleave to a tzaddik in faith and love, whether of the past or present, “their angel” will be with us, which is to say something of their presence or soul, an emanation of their body of light or glory will be with us, and we will be uplifted and blessed. Thus, in virtually all of our practices we will remember and cleave to the Messiah, Tzaddik and Community.

In terms of tzaddik, usually we will have a heart tzaddik and root tzaddik; a tzaddik of the past we feel a heart connection to, and a tzaddik of the present we feel a heart connection to, and inwardly we will identify with them and cleave to them. For me, this is Yohanan the Baptist and Tau Elijah, and therefore, along with the Messiah, the Mother and Bride, they are in my heart and mind continually.

May Yahweh bless you and keep you, and may the face of Yahweh shine upon you. Amen.

Yahweh Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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