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.
Ecclesia Pistis Sophia