Hearing Teachings in Mercy or Judgment (Revelation 2:7)

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Tau Malachi
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Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#1 Postby Tau Malachi » Tue May 17, 2016 11:26 am

Hearing Teachings in Mercy or Judgment: The Art of Listening & Hearing

“Let anyone who has ears listen and hear what the Spirit is saying to the churches” (Revelation 2:7).

This is repeated again and again the the messages to the seven churches in the Book of Revelation, and Adonai Yeshua before giving teachings would often say, “Let those who have ears listen and hear!” The truth is that not everyone has ears to listen to the Spirit, or to listen and hear teachings and revelations given by Tzaddikim, for they listen full of themselves, full of who they think they are and what they think they know, agreeing with this, disagreeing with that, liking this, disliking that, listening in judgment, not able to hear and truly understand the teachings and revelations that are given, never hearing the Spirit of Truth within and behind what is spoken or written. If I listen to teachings and revelations of Tzaddikim full of myself, full of preconceptions, preconditions and expectations, full of what I think I am, and what I think I know, full of what I think the Truth is, or what God or Enlightenment is, then listening, I cannot hear, and listening but not hearing, though I may acquire some intellectual knowledge I will not have understanding, and will lack wisdom. The same is true of looking and seeing, full of myself I may look, but I cannot see Reality as It Is, or God as God Is, and therefore I will remain bound up in the ignorance, unable to enter into the enlightenment experience - True Gnosis (Da’at).

This is a great problem, a great barrier, for many who approach Tzaddikim seeking teachings and initiation, and virtually all spiritual aspirants will encounter this great barrier, more or less, for we begin in the ignorance, in self-cherishing, self-will, and the play of desire and fear in self-cherishing; as St. John teaches in his First Letter, we all begin as “sinners” - those who tend to miss the mark.

Understand, the teachings and revelations given by living Tzaddikim come from the Spirit of Truth and an actual spiritual realization - an enlightenment experience (Mochin Gadlut), and there is light, energy, the Spirit of Truth within and behind their words. If we listen in judgment, full of ourselves, we cannot fully receive the Spirit of Truth and the transmission of light, energy will be severely restricted or limited, and although we may acquire some superficial knowledge, understanding and wisdom will elude us. If we desire the full communication of the Spirit of Truth, or the da’at and ruach of the Holy Tzaddik, we need to become empty of ourselves, and we need to let go of our preconceptions, preconditions and expectations, and we need to listen with an open heart and open mind, open and sensitive to the Spirit of Truth - we need to listen and hear in mercy, not judgment. If we are willing to become empty of ourselves, and to abide open and sensitive to the Holy Shekinah and Spirit in the good company of our Tzaddik, then we will be filled with the Spirit of Truth being communicated, and will experience a far greater transmission of light, energy, which may facilitate our own experience of an actual spiritual realization.

Now the thought “I know” is a great barrier to the reception of the Spirit of Truth, but the thought “I do not know” is the manifestation of the very same barrier, and we must also purify ourselves of this way of thinking, and instead empty ourselves, willing to abide in unknowing, neither thinking “I know” nor “I do not know” in the presence of the Lord, but rather waiting upon the Spirit of the Lord to illuminate us and gift us with true knowledge, understanding and wisdom (Habad).

When we listen to the teachings of Tzaddikim, or when we read them, truly we wish to listen and hear with an open heart and mind, open and sensitive to the Holy Shekinah with the Tzaddik and with us, and open and sensitive to the Spirit of Truth being communicated; we wish to listen and hear with love and devotion - mercy, not judgment, and receiving a teaching or revelation we wish to contemplate it exactly as it is given, and we wish to pray and meditate upon it, seeking to integrate what we have received, and seeking deeper insight, deeper understanding and wisdom. The art of listening and hearing the teachings and revelations of Tzaddikim is the art of listening to what the Spirit is saying, and when we are truly able to listen and hear the teachings and revelations of Tzaddikim the Spirit will move with us and we may enter into something of the same direct experience from which the Tzaddikim are speaking; the very moment of receiving a teaching or revelation may become a profound experience of Light Transmission for those who cleave, and who are open and sensitive.

O Adonai, we pray, please purify our hearts and illuminate our minds with your Spirit, and lead us in the hidden paths of your righteousness for your Name’s sake! Amen.

Shalom Aleichem!
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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#2 Postby Mark » Wed May 18, 2016 5:17 pm

The art of listening and hearing the teachings and revelations of Tzaddikim is the art of listening to what the Spirit is saying, and when we are truly able to listen and hear the teachings and revelations of Tzaddikim the Spirit will move with us and we may enter into something of the same direct experience from which the Tzaddikim are speaking; the very moment of receiving a teaching or revelation may become a profound experience of Light Transmission for those who cleave, and who are open and sensitive.


Shalom Tau Malachi,
What I appreciate so much is the art of your gifted way of communicating the teachings so that if I do not have the capacity to integrate the complexities of Kabbalah as expressed in some of the writings, there are your teachings in discourses and other writings in which there is an ease of resonance that bring me to a sacred place within and provide practical guidance for daily relationships.
Giving thanks for the portion able to be received,
Mark

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#3 Postby Bevan » Wed May 18, 2016 7:56 pm

Shalom Tau Malachi,

I agree with Mark and am thankful for this timely teaching. It sounds like the foundation for receiving all words of wisdom. For without the ability to hear, we are separated from the Holy One by an anxious and deafening silence that pervades the world. Within your words I hear the story of Samuel and Eli.
And Eli said to Samuel, “Go lie down, and it shall be if He calls you, that you shall say, ‘Speak, LORD, for Your servant is listening.’” So Samuel went and lay down in his place. 1 Samuel 3:9

Samuel heard the voice of Yahweh but mistook it for a human voice outside himself three times. He had not yet developed his spiritual ears to discern, and his faith could not yet conceive of a voice being within. Yet, this was the reality he needed to break through into. Eli, his Tzaddik, told him to hold a strong verbal intention and abide. He was to listen with spiritual humility and go behind his preconceptions of sound into a Mystery with the desire to receive. Samuel obeyed, emptied himself and cleaved to the promise of his teacher.

You state,
receiving a teaching or revelation we wish to contemplate it exactly as it is given, and we wish to pray and meditate upon it, seeking to integrate what we have received, and seeking deeper insight, deeper understanding and wisdom.
When you say contemplate the teaching or revelation “exactly as it is given”, what I hear you say is to not let the ego-mind fill us, for then there is no room for Wisdom. To complete the cycle, do we “give” when we integrate the words into our lives to bear fruit? Does giving come to fruition when we have received an education and can give to others?

May our fixed identities dissolve to make space for the Great Unknown,
Bevan.

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#4 Postby Tau Malachi » Thu May 19, 2016 9:52 am

Grace and peace to you in Hayyah Yeshua!

The story of Eli and Samuel that you have cited dear brother certainly does fit very well in this thread of discussion; very well indeed!

When I received teachings and initiation in the circle of Tau Elijah at that time the teachings given were not written, but rather the teachings were an oral tradition spoken and heard, so the contemplation of teachings received was very important if they were to be remembered, and there were many teachings given on how to contemplate the teachings we received. As an example, we were taught that after spending time with our Tzaddik, before launching swiftly into matters of the world or letting the mind turn away from the teachings, whenever possible it was good to go over the points of the teachings given several times, and just be with them as given, “soaking in the light of wisdom” as it was often called. This having been done, then later we could contemplate the teachings we received, pray about them, and meditate on them, seeking to draw out deeper insight, or revelations of deeper mysteries from the Spirit.

Contemplating teachings exactly as given means we neither add to nor subtract anything from the teaching, and likewise it means that we let go of self-grasping, and thoughts such as “I know” the teaching or “I dod not know” the teaching, and that we let go of attachment and aversion, and the ego’s play of agreeing and disagreeing, liking and disliking, and so on; even if a teaching we have heard many times our intention is to receive it as for the very first time, and likewise, even if a new teaching, and one that at the outset we don’t seem to have the capacity to receive, we do not fall into insecurity and doubt, but abide in faith that the Spirit can illuminate us or that with the help of our Tzaddik we can acquire insight and understanding in due time.

On the most basic level contemplating teachings exactly as given means just that, as we begin to contemplate them we rehearse them as given over and over, engaging in the essential form of contemplation taught in the tradition; hence, in cycles, we remember and go over the teaching we have received, and when we have gone over all that we remember of the teaching we calmly abide in silence, meditating upon the teaching, waiting upon the Holy Spirit, waiting upon insight and inspiration. When the mind moves again, or if distraction arises, we go over the teaching we have received again and return to waiting upon the Holy Spirit. Generally, in a session of contemplation we will engage several or more cycles of this, contemplating and meditating on the teaching as given.

Joined with this we will also pray about the teaching, and we will pray for greater insight and greater revelation, seeking knowledge, understanding and wisdom from the Spirit of God.

We learn how to do this, of course, through our process of study and contemplation during initial mentoring cycles in our lineage, receiving our basic spiritual education; taking up the study and contemplation of various fundamental mysteries of the Kabbalah in two week cycles, and taking the time to contemplate the mysteries, and pray and meditate on them, we learn how to open to greater revelations of Tzaddikim and the Spirit, and may encounter a greater Body of Vision.

The integration of teachings corresponds with understanding and wisdom, and with our ability to live according to the truth and light revealed; and it corresponds with our ability to draw out new insights and share them. When there is understanding, and when there are new insights, there will be energy, light-power, in our words, and the Spirit will move with us as we share and entertain spiritual discourse.

In closing there is something else to be said concerning the contemplation of teachings we receive, for the deeper secrets of the Holy Kabbalah are only communicated to “one who knows already,” and there is much more that Tzaddikim can share beyond the initial teachings they give on any mystery, but we must do our work and draw near, and we must bear good fruits from contemplation, and from prayer and meditation, co-creating the conditions for them to communicate inner aspects of their da’at and ruach - something of the greater knowledge and power of their spiritual realization, or Body of Vision.

Shalom Aleichem!
Tau Malachi

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#5 Postby sheryl » Thu May 19, 2016 12:32 pm

Shalom Tau Malachi!

Thank you, brothers, for what you have drawn out in this marvelous teaching. How beautiful to add the story of Eli and Samuel and Samuel at first mistaking a voice arising from within as one coming from without.

This teaching, Tau Malachi, is swirling with contemplations this week on the teachings in Zohar. One question seems fitting to post here.

Is there a correlation between spiritual hearing and arising or emanation from its Source? Thus when there is an impure arising, there is impure hearing or vision? Or seeing or hearing through a glass darkly, as Apostle Paul said. And when there is pure arising, there is pure or direct hearing? When what has arisen looks back to its Source, it sees clearly?

Purification and hearing then are intimately connected, yes?

Any thoughts or additions will be received with gratitude.

May all be purified so that we might have ears to hear.

Sheryl

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#6 Postby Tau Malachi » Sat May 21, 2016 9:31 am

Grace and peace to you in the Blessed Name of Yeshua Messiah!

Yes, indeed, self-purification and self-negation are essential to listening and hearing, and looking and seeing; if there is an impure mentality - karmic vision, or if there are impurities in the arising of consciousness - internal klippot, then what is heard or what is seen is distorted, more or less, and it is as though we gaze into a dark or hazy mirror, and there are misperceptions, or misconceptions, mixed with truth.

As we know there are many grades of luminous dream and vision, and prophecy and revelation, and this is also true of teachings and the energetic transmission within and behind them - Light Transmission; just as with the gradations of dream and vision, the inner gradations corresponding with greater nearness to the Holy One, or a deeper, more intimate communion with the Holy Shekinah, the same is true of the various gradations of teachings and revelations of mysteries, outer, inner and secret. Thus, there are gradations corresponding with the “hazy mirror,” a reception of teachings in a state of separation and impurity in consciousness, more or less, and there are gradations corresponding with the “clear mirror, a reception of teachings in a state of nearness and greater purity, and then there is the reception of teachings in a state of unification and complete purity, the experience of inmost heart-to-heart and mind-to-mind transmission, a Tzaddik and their companion merging in the Shekinah of the Messiah and Holy Spirit.

Now on a spiritual level nearness is resemblance, or similitude, and to resemble a spiritual presence or being is to draw near and merge with that presence or being, entertaining an intimate communion, and when we are receiving teachings we want to uplift the energy and vibration of our consciousness, resembling the Tzaddikim, co-creating the conditions necessary for a greater movement of the Holy Shekinah and Spirit with us and our Tzaddik. On a most basic level we must be willing to do our work, willing to study and contemplate the Torah and Gospel, and teachings of the Holy Kabbalah, and be willing to pray and meditate, and worship the Holy One in spirit and truth if we wish to receive inner and secret teachings from our Tzaddik; likewise, there is a need for the generation of merit, light-power, through good works, through enacting what is good and true - faith and love. In this way we cleave to our Tzaddik, and we cleave to the Messiah and Holy One, and in so doing more and more we will resemble our Tzaddik and the Messiah, drawing near, and perhaps may experience unification on a spiritual and energetic level; hence, a most intimate communion in the Shekinah and Holy Spirit.

As you might imagine there is a different arising of consciousness from the source or foundation of consciousness if we approach the reception of teachings and revelations of Tzaddikim in this way, and through the good grace of the Holy Spirit we may experience something of the same grade of soul or consciousness as our Tzaddik, or be uplifted to a higher grade of consciousness or soul drawing nearer. This, truly, is a reception of teachings in mercy.

In this process we need to take joy in the mysteries, and celebrate the mysteries, delighting in the endless depth of the mysteries of creation and God; and we need to delight in this adventure of consciousness ascending into greater knowledge, understanding and wisdom of God, along with the generation of greater love and compassion - an open and spacious heart.

An open heart and mind, free from self-grasping, attachment and aversion is essential; hence, listening and hearing in love, in mercy, waiting upon the Spirit of the Lord to enlighten us, all as is ordained in God, the True Light.

Always remember, when the heart opens, the mind opens, and our energetic presence naturally increases and expands.

Shalom Aleichem!
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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#7 Postby sheryl » Sat May 21, 2016 2:56 pm

Shalom Tau Malachi!

Thank you for giving us a further exploration of hearing. Much praise and gratitude to Mother Spirit.

A question regarding these teachings has risen, from an experience this week and a discourse last night with a companion, praise and gratitude to God!

How does abiding in the light of a teaching, whether read or experienced face to face, change and shift when there has been a generation of merit from our studies and labors of charity?

There are two Hebrew words that have been woven into this contemplation:

One is Kara, כָּרַע, Kaf Resh Ayin, which is translated as to bow down or kneel.

The other is Shakab, שָׁכַב, Shin Kaf Bet, which is translated as to lay down or lie down.

It comes to mind that these two words are speaking of something other than a physical act, but of an inner act, a submission of the outer consciousness to a deeper arising within. And perhaps two different gradations of inner submission?

Kara, or to bow down, is used in speaking of prostrating oneself, as the prophets often do, and then the hand of Yahweh comes upon them, and visions or revelations arise.

Shakab, or lay down, is used in a curious story that came up in the discourse with a companion last night. When Jacob comes to the place where the vision of the Human One arises, with angels ascending and descending, it is said: He [Jacob]came to a certain place and spent the night there, because the sun had set; and he took one of the stones of the place and put it under his head, and lay down [Shakab] in that place.

Can it be that in Jacob's experiencing something of the Light or energy while in this place, in his abiding in this Light, he lay down as in surrendered his nefesh, his outer consciousness, and it is because of this surrender that a glorious revelation is received?

Can it also be that the generation of merit becomes an aid in our abiding, allowing for such a shift in consciousness, with a surrendering of the outer consciousness, or the karmic pattern we typically see and hear through? Merit has been described as angelic vestments that we weave, and the angels that have become our vestments bring energy or uplift what is being enacted, when in alignment with the will of God.

And so it comes to mind that abiding can shift, be uplifted, when there has been some generation of merit, to Kara, or bowing down. And when there has been a greater generation of merit, abiding might even become Shakab, laying down? Perhaps this is knowing as we have been known?

An image of the shift in abiding that is arising is of the nefesh stepping down or aside from its self-enthronement to allow something higher to be enthroned, to rule, within.

Corrections or additions to this contemplation will be received with gratitude.

Sheryl

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#8 Postby Bevan » Sun May 22, 2016 6:34 am

Shalom!
On a most basic level we must be willing to do our work, willing to study and contemplate the Torah and Gospel, and teachings of the Holy Kabbalah, and be willing to pray and meditate, and worship the Holy One in spirit and truth if we wish to receive inner and secret teachings from our Tzaddik; likewise, there is a need for the generation of merit, light-power, through good works, through enacting what is good and true - faith and love.
The world teaches us to be consumers of information and quickly jump from one thought to the next to receive for self alone. Taking in more and more new experiences gives the feeling of being alive, but an unexamined life merely builds up the surface and klippot. When spiritual information is consumed like this, there is a sense that I am growing, but without integrating, an illusion is created. This is a type of “milk” but a holy relationship demands “solid food”.
I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly. (1 Corinithians 3:2)
In spiritual nearness, when energy is given by a Tzaddik through a teaching, the aspirant must integrate through study, prayer, repentance and worship with zeal, for only then is the circuit alive with merit for self and other. This is where the receiving turns into giving!

I appreciate the direction of Sister Sheryl’s question about merit. I have a basic understanding of merit, but it is new and I would like to understand more. Elsewhere I read:
The offering of merit naturally flows from this, and corresponds with a theurgic action, for whether we become consciously aware of it or not, every time there is an offering of merit in this way countless living spirits and souls are blessed and uplifted, angels and divine beings are strengthened, and we “ornament the Holy Shekinah,” bringing glory to the Living God.
http://www.sophian.org/forum/viewtopic.php?f=20&t=2904

In reading this, what opens up for me is how receiving sacred teaching with full intention of thought and action builds a relationship with others.

With much gratitude,
Bevan.

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#9 Postby Elder Sarah » Sun May 22, 2016 8:37 am

Shabbat Shalom!

Praise the Holy Shekinah for this dance! very much enjoying the teachings shared here, thank you Tau Malachi and companions.

In waking this morning there is a contemplation regarding the ability to follow the good, or the "light" in dreamtime, which feels to correspond with this discussion in the idea of teachings received and the ability to ground them, or enact them through merit. In dreamtime we can see the arising of endless choices, the choices made moment to moment serve to carve out the path of the dream, the path may be either luminous, admixed and surface or dark and nightmarish. The more luminous choices seem to be a bit more subtle and at times hidden behind the surface. This is where prayer and mediation come in. The more we carry out the choices toward the good in waking consciousness, hence engaging prayer and meditation, the more in dream time we will tend to make the choice toward what is luminous. It feels as though the same idea is present in the reception of teachings, do we follow out the more subtle, "the narrow path" so to say, and in receiving from the "narrow path" do we choose to pray and meditate on what has been received, carving a path for reception that is capable of receiving in order to give.

Merit always reminds me of this, carving a path. Rather like water. If we meditate on a river and the channel it has formed over thousands of years, it becomes rather remarkable to see the very intention, the very force of the water carved through mountain and rock in order to reach its destination. The beginning of the formation of the channel takes the endless flow of water, on the same path, over and over again. Through time an indention in the ground begins to form, growing and getting deeper and deeper, carving an obvious channel. The deeper the channel the more volume it can handle, and therefore the more it can give. Also, the deeper the channel the more likely the water will flow in its intended path, the less chance for distraction no mater how abundant the flow it.

It feels as if consciousness and mind work in a similar way. Without a channel formed, thoughts tend to remain on the surface, flowing in countless, unconscious directions. Through merit, the continual direction toward God, toward the Good, a channel if formed which eventually has a natural and spontaneous arising toward God. The deeper the channel the more likely thought, mind and action will turn toward what is good, toward the luminous, toward giving.

Using this example, given its validity, a question arises regarding the play of the creation of the "channel" and the play of the reception of teachings. Often when more subtle, energetic teachings are spoken it can be noticed a sort of "block" arises that prevents the hearing of what is somewhat hidden in the teaching. At certain levels of teaching we say it is more about the energy than the words, so, somehow the ability to track must have to do with the ability to align with the energy? If this is so, what more can be said of this alignment with the energy of the teaching? Also, the question arises of seeing/hearing the subtle and the ability to follow it out, without distraction. How to hear the "small hints" and track with them?

It seems this may apply in our actions as well. I hear a message of how to notice need, how to notice when help may be given, when and how to give charity and the knowledge of what is good to give. How to notice what beings are really saying in their words. In this way, I hear our practice of receiving teachings in order to give plays out in many ways!

Holy One may your creation rejoice in your endless mystery, alive with passion this day!

Shalom,
Elder Sarah

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Re: Hearing Teachings in Mercy or Judgment (Revelation 2:7)

#10 Postby Tau Malachi » Mon May 23, 2016 2:16 pm

Grace and peace to you in Messiah Yeshua!

Yes, indeed, the ability to receive the energetic transmission within and behind the words of teachings is very important, but not in the sense of a mindless, feel good experience, but rather because we need greater energy for the ascent and expansion of consciousness to higher grades, and for the generation of a greater presence of awareness and intelligence, for it is with this that we will acquire knowledge of the mysteries of creation and God with understanding and wisdom, and may experience Mochin Gadlut, something of the enlightenment experience.

Now the energetic transmission - Light Transmission, imparted by Tzaddikim is necessary if we wish to venture into deeper prayer and mediation, because deeper prayer and meditation requires more energy, more light-power, but we must also labor for the generation of greater energy, light-power, or “merit”, for while receiving we must be able to given in a dynamic exchange of energy-intelligence and sacred discourse. Through study and contemplation, prayer and meditation, and good works - charity, we generate greater light-power or merit, and quite literally we form a holy vessel for the reception of greater influxes of the Sefirot, or the Holy Light and Spirit; and we must understand that what we receive and are able to integrate is dependent upon the vessel we create, form and make, this product of “merit.”

Adonai Yeshua teaches us about storing up “treasures in heaven” or “rewards in heaven,” and this is merit, energy or light-power, and the formation of holy vessels; hence, light bodies and corresponding light-realms. This, of course, corresponds with the cultivation of right thought, right speech and right action, and with good works that are accomplished, or service to the kingdom of heaven. Right thought, right speech and right action - righteousness, does indeed form “channels” or positive patterns in consciousness, refining and evolving the soul-being, increasing the level of energy and vibration in consciousness. To receive any grade of teaching or revelation, and the corresponding grade of knowledge, understanding and wisdom, we must have the corresponding level of energy and vibration; if and when we do not we will encounter an energetic obstruction or barrier, and likewise an obstruction or barrier to understanding the teaching or revelation that’s given. As much as Tzaddikim labor to impart energy-intelligence or light-power to us, so we must labor to uplift our own energy and vibration, and generate greater energy, greater joy in the spirit.

The giving and receiving of teachings and revelations is a co-creative affair, and requires a co-labor; and we may say mutual faith and love is required in the play of giving and receiving, and quite naturally there is a play of self-offering, and submission, surrender, to the Spirit of God, but it is an active and dynamic surrender in which we align ourselves with our Tzaddik and bring ourselves into harmony with the Holy Light and Spirit.

As we know, in the Zohar again and again the sages of wisdom teach that study and contemplation of the Torah and Gospel, and the Holy Kabbalah, is greater than prayer, and while this may seem curious on the surface, there is deep wisdom in this teaching. You see, through the acquisition of a strong mystical and symbolic language, and a true spiritual education, there can be a greater direction of energy in prayer, meditation and worship, and a greater manifestation of conscious intention and the creative intelligence of our soul; we can conceive and enact far greater spiritual works, and practical works, and drawing nearer to the Holy One, and entering into various gradations of nearness and unification, we can remain conscious, awake, and not fall into a mindless bliss, or unconscious union.

There is much to be said of study and contemplation of the Torah and Gospel, and Kabbalah, and the art of asking questions that invoke inner and secret teachings. As we know, the study and contemplations of the Magdalene ran very deep, as did her communion in prayer and meditation, and as a result she knew how to probe great mysteries and how to invoke inner and secret teachings and revelations from Adonai Yeshua - she was very skilled at doing so, and on account of her merit and skill all who were present received the teachings she invoked from the Perfect Tzaddik, and many received teachings they would never have received, because they could not conceive and form such questions, or invocations. If we witness and understand the energetic dimension within and behind sacred discourse, then will will understand that a good, insightful question, rooted in the experience of deep study and contemplation, along with prayer and meditation, is a direct invocation of spiritual influxes of the Sefirot (Divine Attributes), and the Holy Tzaddik responding to our question-invocation becomes the channel or vehicle through which the influx is communicated to us.

There is indeed “milk” and there is “solid food,” and there is “fine wine”! There are outer teachings and there are inner teachings, and there are secret teachings, or inmost teachings; in maturation there is a desire for solid food and wine, and there is the capacity to digest them - the capacity to integrate deeper esoteric teachings and the ability to ground them. Certainly so!

At the outset milk is fine, but the time does come for solid food, and hopefully for wine; such is the natural course of the Life Divine.

Now it is excellent to receive teachings and revelations in person from a Tzaddik, for as we know wherever a Tzaddik is, wherever they dwell, is the Holy Land, which is to say that there a great Light-presence and Light-power within and around them, and a great luminous assembly in the energetic dimension, and therefore there is a greater transmission of their da’at and ruach in their physical presence, and a greater Light Transmission becomes possible in their physical presence. Tzaddikim, however, are not bound by physicality and physical proximity, but they also impart teachings and revelations, and energetic transmissions, through the inner dimensions to individuals at a distance, and through visitation in dreams and visions. The more we open our heart and mind to a Tzaddik, and draw near and cleave to a Tzaddik, the greater our experience will be of receiving teachings and revelations, and blessings and empowerments from them; naturally so!,

If we wish to consider Jacob’s dream it transpired during a pilgrimage to a visit a spiritual teacher and guide, though indeed one who was of a lesser grade, and who was impure and imperfect and enacted sorcery. Nevertheless, because of the purity of the intention of Jacob and purity of his heart, and his great merit from spiritual realization in previous lives, Jacob had a grand luminous dream of revelation on the way, his soul flying from his body while he slept and ascending to behold heavenly things and prophecy in dream. If this transpired during a journey to stay with such an impure teacher, how much greater may blessings flow to those who visit true Tzaddikim with a pure intention and pure heart, willing to a full surrender, and even a complete self-negation, a spiritual or mystical death?

Understand, kara, to “kneel” or “bow down,” this corresponds with surrender, submission, which is essential if we are to receive anything from the Spirit of God, and if we are to draw near to a Tzaddik to receive teachings and initiation from them. Then there is “shakab,” to “lay down” or “lie down,” this corresponds with complete self-negation, or a willingness to “death.” These are intimately connected, and we may say that the latter is the culmination of the former, full submission becoming full self-negation, full self-offering. This we see with Jacob who engages in a full submission and self-offering even to and impure teacher, as God willed it, so long as God willed it.

There is something more implied by the phrase to “lay down” or “lie down,” for this suggests sleep and dream, or death and the afterlife, and specifically an adventure of the soul beyond the body, whether into dream, or aliyat neshamah, mystical ascents of the soul into heavens during deep prayer and meditation. In sleep and dream, and in aliyat neshamah, a vital connection between body and soul is preserved, but in the experience of death and the afterlife it is severed. Shakab implies the passionate desire through which such mystical experiences become possible, and Tzaddikim can help facilitate such mystical experiences, though we must be willing to the corresponding surrender and self-negation to enter into these experience of the soul or consciousness beyond the body; and by nature to truly enter into these kinds of mystical experience we must release the fear of death or cessation, and be willing to lay down our life if God willed it.

In this regard we may contemplate Yeshua Messiah, who was willing to lay down his life and take it up again for the sake of a greater revelation of God and the salvation of all who desire to receive it. Praise God!

This seems enough for today.

O Holy One, through the power of your Living Spirit may we be blessed to create, form and make fit vessels for the reception of your Supernal Influx, and may we anchor that Light-presence and Light-power in this generation for all who are willing to receive it! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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