The Voice of God in the Day (Psalm 50)

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The Voice of God in the Day (Psalm 50)

#1 Postby Tau Malachi » Sat Oct 17, 2015 12:35 pm

The Voice of God in the Day

“The mighty one, God the Lord, speaks and summons the earth from the rising of the sun to its setting” (Psalm 50:1).

El, Elohim Yahweh, this is the beginning of the psalm, Names of the Holy One.

El, indicates each day begins in Mercy, creation is renewed and souls are restored to their bodies, there is abundant life and all are blessed according to their capacity to receive; Elohim indicates the interaction of Severity with Mercy, the generation of measured blessings, giving to each what is good to give - our “daily bread,” or daily portion of life; Yahweh indicates the potential of our awakening and spiritual realization each and every day, and while Elohim corresponds with the immanent presence of the Holy One and the exterior Shekinah, Yahweh corresponds with the transcendent presence of the Holy One and the interior Shekinah. Thus, each day we live and move and have our being in the exterior Shekinah, and if we will turn to the Holy One and cleave, and we pray and meditate, we may ascend in consciousness and enter into communion with the interior Shekinah; such is the Great Mercy of the Holy One gifted to us each and every day of our lives.

The Holy One “speaks and summons the earth from the rising of the sun to its setting,” each day in every situation, circumstance and event the Holy One is speaking with the inner aspects of your soul, and throughout the day the Holy One is summoning you, calling you, to draw near and commune, and to recognize, remember, your innate unity with all and with the Holy One; hence, in everything that transpires the Holy One is with you, and if you live within, open to the Holy Light and Spirit from above, you will become aware of the Holy One in everything, within and behind all that transpires.

El, this corresponds with morning prayer, invoking the Holy One at the outset of your day and communing with the Holy One, and it corresponds with the consecration of yourself and your day, and all your activities to the Holy One.

Elohim, this corresponds with remembering that the Holy One is with you throughout the day, or walking with the Holy One throughout the day, and it corresponds with afternoon prayer, turning to the Holy One in the midst of the day, communing with the Holy One and reflecting upon what’s transpiring, and seeking to correct or rectify anything that is in error, or that is not good and true - righteous.

Yahweh, this corresponds with evening prayer, returning to the Holy One in the evening and uplifting all that has transpired as an offering to the Holy One, and giving praise and thanks for the life of the day and all the blessings that were in it, sealing the day in the Holy One, gathering all into the Holy One.

If you consider it, this order of Holy Names is very close to the revealed invocation of the sacred circle, which corresponds with the invocation of Supernal Influx, and we may say that Yah is implied in this verse; thus, in the Messiah each day we are empowered to invoke influxes of the Supernal Light and Sefirot of Atzilut, laboring for the harvest of souls and the fruition of the Second Coming, the dawn of Supernal Consciousness, or Messianic Consciousness, in many souls.

This speaking and summoning is said to transpire in the day, from sunrise to sunset, and if we answer this impulse, this call, and we turn to the Holy One and walk with the Holy One - walking in beauty and holiness, at night, when we sleep and dream, and our soul takes flight from the body, we may be drawn in ascent and entertain a most intimate communion in the midnight hour; hence, we may experience luminous dream and lucid dream, entering into heavenly places, and perhaps even be drawn in ascent into the palace of the Messiah.

This verse speaks of the day, for sleep and dream, like death and the afterlife, reflect and express how we live and our interior life; thus, living according to our faith, living in righteousness, blessed dreams and true rest will follow.

May we answer the call of the Holy One and abide in communion with the Holy One; may the Holy One be glorified this day! Amen.

Shalom Aleichem!
Tau Malachi
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Messiah: The Perfection of Beauty (Psalm 50)

#2 Postby Tau Malachi » Sat Oct 17, 2015 2:22 pm

Messiah: The Perfection of Beauty

“Out of Zion, the perfection of beauty, God shines forth” (Psalm 50:2).

There is the earthly Jerusalem and Zion, impure, corrupt, a place of the focus of archons and the klippot of three religions, and there is the heavenly Jerusalem and Zion - New Jerusalem, glory of the Supernal Abode, the place of the living ones and divine beings, supernal angels; the perfection of beauty (Tiferet) is in the heavenly kingdom of the Messiah, New Zion and New Jerusalem, the Holy Lamb and Shekinah of Yahweh Elohim, Shaddai, dwelling in it and shining forth from it.

There are holy anointed tzaddikim who engage aliyat neshamah through the power of the Holy Spirit, that run and return, entering into the heavenly kingdom and palace of the Messiah, bearing Holy Light from the Supernal Abode into the world, and we may say that where such a holy tzaddik dwells is the Holy Land, and in that place heavenly Zion is manifest below, and God, Elohim, shines from that place (Makom).

Elohim, one manifest as many, the holy tzaddik and the assembly that gathers around them, visible and invisible - the formation of the Body of Messiah, Anointed Community; the Spirit of the Messiah, Ruach Elohim, indwelling all, moving with, in and through all, and manifesting as all who receive and embody the Light Transmission, and from tzaddik and community the Holy Light of the Messiah shines in this world, the “perfection of beauty” being made manifest, all through Divine Grace.

Now in Anointed Community all are tzaddikim - righteous ones, and all are ordained in sacred priesthood, the Light-presence and Light-power of the Messiah embodied in the holy tzaddik anointing all who draw near and cleave; and wherever one who receives and embodies this anointing goes, that place is holy, and it is as Zion in this world - the “hill of Yahweh.” Blessings stream from that place, and the spirits of tzaddikim and angels are continually coming and going, and when two or more gather together in the Blessed Name the fullness of the Shekinah of Messiah is with them - the Supernal Shekinah.

This assumes, however, that we live like an angel, or live like a holy tzaddik, walking in beauty and holiness - walking with God (El, Elohim), engaging in prayer and meditation, and good works, abiding in communion with the Messiah and Holy One; then, truly, wherever we go, wherever we are, God is in that place, and God shines forth from that place - it is Makom, Dwelling Place.

All of this transpires through Divine Grace, the indwelling Messiah and Holy Spirit, and Divine Grace enters into full action when we engage in an active and dynamic surrender to the Messiah and co-labor with the Holy Spirit in the Great Work - the harvest of souls. In so doing the image and likeness of Yahweh Elohim is created, formed and manifest in us, and the power of Shaddai, the Almighty, is with us; we walk in Adonai, and when our cleaving is perfected by the Holy Spirit, the Shekinah of the Messiah manifests as us.

“Our God does not keep silence, before him is a devouring fire, and a mighty tempest all around him” (50:3).

Now this corresponds with the Shekinah of the Messiah with the holy anointed tzaddikim who engage aliyat neshamah with conscious intention and who embody Supernal Consciousness and the Supernal Light Transmission; as the Holy One does not “keep silence,” the Holy Spirit moves them to speak, preaching and teaching the Gospel, and there is a devouring fire within and around them, Supernal Light - a spiritual nuclear fire that transforms everything it touches, making all like unto itself, True Light. In that ignorance dominates many in this world, and many cleave to darkness, this Light-presence and Light-power is a source of agitation, like a “mighty tempest.” Likewise, in that these holy and enlightened ones are continually in the company of angels - the messengers and ministers of heaven, and the warriors of heaven, so to those who cleave to darkness, or to the ungodly, the presence of a holy tzaddik can bring a great storm and cause tumult, banishing and shattering klippot, husks of darkness.

In contrast, to those who have sincere faith and devotion, and who draw near and cleave with an open heart and mind, this presence brings peace and joy, healing and illumination - the salvation of the soul, or enlightenment and liberation.

May all who seek the Lord find the Lord, and may all who seek a living tzaddik be received by a living tzaddik - may all who seek be blessed to find, and finding may they be fulfilled! Amen.

Shalom Aleichem!
Tau Malachi

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Re: The Voice of God in the Day (Psalm 50)

#3 Postby BrandonLw » Sun Oct 18, 2015 8:01 am

Reading these above I wonder if we might rightly say that the "walls" described in New Jerusalem are too for the benefit of those outside the walls, to sustain those in need for various gradations of cleaving (among other mysteries of the walls, no doubt). This comes from a consideration of what it means to be an "outsider" or "insider" and the verse:

John 3:19: The judgement is this: light has come into the world and men [the people] desired darkness rather than the light, for their deeds were evil.

Faith is mysterious, and with the coming of a New Jerusalem and increase in influx into creation there is still free will (as was said above). In an earthly city, walls are often to protect those within from the dangers outside. Seeing as often things of above are flipped to that of this world, I wonder than if the splendored walls of New Jerusalem help to allow access to the city's greater splendor at a gradation accessible to those not yet ready for an "insider" experience. That it is not ordained by a decree that these ones be removed per say (like an earthly city with its castes and demarcations), but that certain resonance simply desires shielding from the glory of the city and the Lamb; that should these desire and take up the way of an "insider" they may find themselves inside.

This is a mysterious matter. Yet I do feel some questions upon reading the posts such as: "Where am I (from the inside out or outside in)? Is this where I want to be? What are the ways of those whom I desire to be among? What may I take up of these ways?"

Rest be with us.

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Re: The Voice of God in the Day (Psalm 50)

#4 Postby Elder Sarah » Sun Oct 18, 2015 9:17 am

Shabbat Shalom!

Thank you Tau Malachi for drawing upon this Psalm, very beautiful!

Upon hearing this verse,

"The mighty one, God the Lord, speaks and summons the earth from the rising of the sun to its setting"

I was reminded of a verse in the book of Job (38:12) that has always intrigued me,

" Have you commanded the morning since your days began and caused the dawn to know its place, so that it might take hold of the skirts of the earth, and the wicked be shaken out of it?"

I hear hints from the verse in Job that helps elucidate the teaching shared from the verse in Psalms. I had to look up the actual meaning of the "summons" and found this word has much to do with an "order to appear". Can we say, as the teaching shared regarding morning, afternoon and evening prayer, that this is a continuum that would "cause to appear", hence appear in the Supernal World?

Connecting then to the verse from Job which has similar connotations, this would cause "the wicked to be shaken out of it", hence, the very commanding of the sun, and the guiding to the dawn continuously seems to be a drawing out of righteousness upon the face of the earth.

I have understood in the past that the cycle of the sun and moon, of day and night, the guidance of the sun to its place at dawn has much to do with the law. That we can understand something of the Law upon the face of the earth by looking into the ordinances of day and night, the cycles of time. I am wondering then if to "summons" the earth would be a calling out of the law, a calling into grace? Almost a remembrance of Yeshua saying, "I have not come to abolish the law but to fulfill the law", would this have much do with the appearance in the world of Supernal Light?

May your creation hear your Summons Oh Holy One and come to a passion that responds.

Shalom,
Elder Sarah

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Re: The Voice of God in the Day (Psalm 50)

#5 Postby sheryl » Sun Oct 18, 2015 10:09 am

Shabbat Shalom!

I am intrigued by what has been offered by this contemplation! Thank you Tau Malachi and friends. Praise to Elohim who gifts us with such teachings!

In following in your footsteps, Elder Sarah, the word 'shaken' from Job 38:12 stroke an interest. In coming from a fundamental Christian background, looking at verses such as this initially gives rise to thoughts of other - specifically that God will expunge the earth of wicked people - 'them'. But the word shaken in Hebrew, na'ar, gives another perspective.

Na'ar is said to mean to shake off or to shake oneself and so if we look at earth on a microcosmic level, as speaking of a singular human or a righteous one, there seems to be a blurring of object and subject. What is morning and dawn that takes hold of the skirts of a righteous one, allowing a shaking off to occur? I am wondering if 'earth' is taken up by morning and dawn and thus shakes itself of wickedness? I am wondering if the cycle of prayers through the day allows this taking up, so that the wickedness of a world might be shaken off, allowing a righteous one to become a vehicle of Supernal Light?

Any corrections or additional thoughts will be received with gratitude.


Sheryl

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Re: The Voice of God in the Day (Psalm 50)

#6 Postby Tau Malachi » Mon Oct 19, 2015 11:03 am

Greetings in the Blessed Name of Yeshua Messiah!

The conclusion of Revelation is very interesting. There is New Jerusalem, with the new heaven and earth, and within the walls of New Jerusalem the living ones are gathered, all abiding in the Supernal Abode; then there are many nations paying tribute to the Holy King, the Messiah, and New Jerusalem, all righteous and able to visit the kingdom of the Messiah, and then, held outside and not able to enter, are klippot, the wicked. Thus, although a radical transformation has taken place, the play of creative evolution continues and the gilgulim - transmigration of souls continues, and in this we may understand a universal salvation, for existence and opportunity remains for those unable to enter into the Great Ascension and fully be established in the Supernal Abode.

If we inquire how we may labor to realize Supernal Consciousness and enter into the Supernal Abode, or the World-To-Come, we need to go within and live within, and go deeper still, open to the Holy Light and Spirit of God from above, and as we receive the Holy Light and Spirit we need to reintegrate our person and life with it, our thoughts, speech and actions, merging every aspect of our consciousness or soul with the True Light. If you consider it, this corresponds with the three times of prayer.

We go within, and open to the Holy Light and Spirit, and we enact the Six Essential and Three Roots; attending the three times of prayer corresponds with hitbodedut, secluded prayer and meditation, which is among the Six Essentials. Living in this way, living from within - from the inner tzaddik and indwelling Messiah, we are established in the Great Ascension and the Supernal Abode through Divine Grace.

Understand, in the Supernal Abode - in the Real, only the real appears, while what is unreal cannot appear and does not exist; what is real is all thoughts, words and actions that express the intention and desire of our neshamah, our heavenly and supernal soul, and that therefore actualize, realize and embody neshamah, and in this we enact the will of the Holy One - the true will and desire of our neshamah is the will of the Holy One.

A “summons,” an “order to appear,” indeed, as our nefesh, ruach and neshamah are realized a body of light is generated and there is an appearance of our soul in the Supernal Abode, the World-To-Come; the greater the awakening and realization of our soul, the greater the generation of the spiritual body - the body of resurrection, and the greater its radiance, the light palace surrounding it. This world is the world of falsehood, unreal, and things are not necessarily as they appear, here the weak may appear strong and the strong may appear weak, and good and evil are mixed together and confused so that often evil appears like good and good appears like evil, and the wicked often seem to thrive, while the righteous seem to struggle; but the Supernal Abode, the World-To-Come, is the world of truth, the real, and everything appears as it is, the knowledge and power, and love and compassion realized generating a corresponding presence and radiance, or appearance. If one can engage aliyat neshamah and enter into the palace of the Messiah, the Supernal Abode, one can see and know souls as they are, and one will find that there are souls that appear, and are present because of their evolution and realization through their incarnations, and one will find that there are souls that as yet do not appear, for they have attained little, if any, spiritual realization, and have yet to evolve to become a spiritual human being, let alone emerge as a supernal human being - Messiah. Among those that appear, each has the presence and power, or radiance, of their realization, their Habad and their love, and one finds countless gradations of radiance, countless “ heavenly mansions,” as it were, appearing like a comity of stars in the midst of brilliant Clear Light; stars as we see in the material dimension, however, are like shadows to the brilliance of these living ones, and their bodies of light and glory is composed of the most subtle and sublime translucent light.

There are no words for this light and glory, nor the knowledge and power within and behind it, but influxes of this Supernal Light are like a spiritual nuclear fire, transforming, devouring all that it touches, making all like itself - Pure Light, Infinite Light (Ain Sof Or).

To be able to ascend and gaze in the Supernal Abode, the Light Continuum, is to have knowledge of the realization of souls and their tikkune, their mending and reintegration with the Holy Light; hence, the empowerment of anointed tzaddikim to serve as shepherds or guides of spirits and souls.

This evolution and realization of souls, and their appearance in the heavens and Supernal Abode, is the original intention of creation (Ratzon Elyon - will of the Supreme), and thus there is a powerful impulse or drive imbued into creatures and creation to this evolution, and the law and visions of heavens revealed through the prophets, and the Messiah appears in this world, is to facilitate this evolution of consciousness or souls, empowering souls to engage in a conscious evolution and ascent, returning to God, reintegrating with the Light Continuum; hence, empowering souls to enter into conscious unification with the Light Continuum and Holy One.

The Supernal Light brings about a radical transformation of consciousness, and as such it “shakes out wickedness,” shattering klippot and gathering in holy sparks. Thus, while there is peace and joy in the experience of Light Transmission, there is also agitation, “shaking out wickedness.”

To appear in the Holy Light we must turn away from darkness, and release our grasping at shades and shadows, and instead we must live according to the Truth and Light revealed to us, enacting what’s good and true - righteousness. In effect, to appear in the Supernal Abode we must appear as we are in the Light Continuum here in this life, embodying our holy neshamah, enacting the intentions and desires of our holy neshamah with ruach and nefesh, and this person and life. If and when we do, so we appear in the Supernal Abode and are established in the World-To-Come.

We are not able to do this through our own efforts alone, or through enacting commandments and statutes; but rather our own efforts need to be joined with the action of Divine Grace, or the Messiah and Holy Spirit - this corresponds with the Holy One “speaking and summoning,” and naturally we must choose to answer the call or summons.

If we have faith we will pray, and if we have faith we will believe the Gospel and believe in miracles - we will believe in Divine Grace, and we will labor to progress in the Gospel.

Thus, if indeed we have faith, we will pray, taking up the three times of prayer in the day, and yet more, as St. Paul encourages us, we will strive to pray without ceasing, and in prayer we will keep alert with praise and thanksgiving, turning all our desire, all our energy, inward and upward, Godward.

O Holy One, we cleave to You and we pray, as we pray please take up our prayers with Your Holy Spirit, please pray with, in and through us, and gather us into You - Atoh! Amen.


Shalom Aleichem!
Tau Malachi

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