Invisibly Embodied

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Elder Gideon
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Invisibly Embodied

#1 Postby Elder Gideon » Thu Nov 24, 2016 11:05 am

Many thanks this Thanksgiving Day to Tau Malachi and his retinue!

You shall not make for yourself an idol-t'munah, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth (Exodus 20:4).

Idol, graven image, or carved image are common translations of t'munah תְּמוּנָה, of what shall not be made in place of the Invisible One. I'm fascinated by this word, whose root meen, is the same for kind, as of species and types. By this, I hear the commandment, "Do not make any type."

If an alef replaces the tav, the same remaining letters spell faith, emunah, אֱמוּנָה. This speaks so much about the mystery of faith itself, that its object is invisible, a non-object. Consider what the Apostle writing to the Hebrews encapsulates of faith so well: Now faith is the assurance of things hoped for, the conviction of things not seen (11:1). He goes on to list the entire lineage of tzaddikim throughout the generations of the covenant, all who walked by what was unseen. In a similar vein, St. Paul builds a elaborate argument in Romans for the efficacy of Grace over the Law: merit, righteousness, comes by acting in faith, in what is unseen. I also hear the Risen Savior speaking to St. Thomas in the Gospel of St. John, Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe (20:29).

It appears then, that anything believers construct, whether materially, emotionally, or mentally, can stand between them and the Invisible One. This is religion, reaching even into invisible layers of mentalities and ego-centric resurrection. Whether rigid and dominating, as in old-time religion, or all-subjective and narcissistic, as in the so-called new age, any idol, graven or carved image—t'munah—seems to substitute emunah.

It seems that the object of our faith is a non-object. Whatever appears of holiness, even with a physical a Body of Emanation, cannot be confused with its invisible, spiritual essence. Tzaddikim of the Threefold Body of Truth, Glory, and Emanation arise from invisibility into visibility out of compassion for beings to free us who are bound to physical identity; this is the mystery of the Divine Incarnation. Tzaddikim emanate from invisibility to call us to return to invisibility.

What continually purifies my misunderstandings of name-form is to discover and discard subtler and subtler idols eclipsing formless awareness. This is being born from above. Yet once one is conscious of being born of the Spirit—Light Transmission—then form is no longer the problem it once posed, but becomes a transparent ally of the awareness for sake of serving others.

Our lineage is non-dual in this regard. The barrier for faithful and elect souls in the seventh heaven, Arabot, is believing in their formless bliss that they've arrived at last in the arms of God, in ultimate unification with the One. I can't conceive of how subtle is this idol-t'munah. Here is a holy heaven, the holiest of the seven heavens, and yet there remains a barrier. What more could there possibly be? Yet, like the ceiling of peak, mental being characterizing cosmic consciousness, the teachings speak of this union as incomplete. For me, the teaching of this barrier conveys the sense of an embrace as through the most delicate gossamer barrier.

Just beyond Arabot is the eighth heaven that is no heaven, for it is a pure and holy emanation, a sefirah of Atzilut: Supernal Malkut. Where this is is everywhere the Perfect Master proclaimed, The Kingdom of Heaven has come near to you. He often describes this realization through material comparisons saying, the Kingdom of Heaven is like ____. These aren't metaphors, but secret teachings of Supernal Malkut. To have eyes to see that Supernal Malkut is spread out upon the earth is directly knowing for oneself that the habad of Messiah is One, in formlessness and form. As Our Lord ascended in repose into invisibility, so Our Lady remains in movement visibly in woman's form in every generation. They are One Messiah in formless and form. Such is the fullness of faith—habad—I've witnessed of Sacred Tau for whom movement and respose is the same as existing consciously in form and formlessness.

In this tension then between form and formlessness, idols and true faith, I hear exactly what language can't hold and exactly what Sacred Tau embody. The Hebrew letter Tau is this realization of Tzaddikim, who've entered beyond heavens and remain present physically in this world. This is habad, which we, as with St. John, can declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life (1 John 1:1). Practitioners need the appearance of Tzaddik to recognize what is beyond all appearances of Tzaddik. One and the same barrier makes an idol of or disregards Tzaddik. Precisely here in this tension, between the purpose for what is invisibly embodied, is our purifying work as practitioners: The Way.

May all who are seeking find.
Finding, may they become troubled.
Troubled, may they become astonished and embody all.


Elder Gideon

Tau Malachi
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Re: Invisibly Embodied

#2 Postby Tau Malachi » Fri Nov 25, 2016 5:27 pm

Grace and peace to you in Hayyah Yeshua, the Risen One!

This is a beautiful and wonderful teaching you have given dear brother and it reflects a deep inspiration of the Holy Spirit in your heart; this stirs my heart and there are a few thoughts I’d like to contribute to this contemplation. The distinction of emunah and t’munah is very subtle and difficult to speak about, and yet in manifestation it is very distinct, faith-emunah leading to nearness and unification with the Holy One and the idols-t’munah removing us from the Holy One and preventing us from drawing near and the possibility of conscious unification, or enlightenment and liberation.

First, if we consider emunah-faith, it is the intelligence of our heart - an intuitive intelligence, and it is an awareness of inwardness, the inwardness of ourselves, the inwardness of others, the inwardness of all things, and that inwardness is the Holy Light and Spirit of the Eternal One (Yahweh), the good within all things, the Holy One within all things; t’munah-idols, in contrast, corresponds with outwardness, an ignorance, a lack of awareness of the inwardness of things and their true essence and nature as they are in the Holy One. In emunah-faith, in the awareness of inwardness, there is awareness of the Sacred Unity (Yichud) that is within and behind all things, all that appears, but in t’munah-idolatry there is the delusion of lack, the illusion of separation (Perud). Thus, in faith we become aware of things as they are in the Holy One and their interconnectedness, but in idolatry we see things only as they are in themselves, in disconnectedness, unaware of the Holy One - the Invisible One, or Great Spirit, within and behind.

This produces idolatry, the belief that things have a substantial and independent self-existence separate and apart from one another and their source, the Holy One of Being, and as such that things have power in and of themselves apart from the Infinite and Eternal, and therefore the belief through them we may have power, happiness, and so forth, as though things possess this in and of themselves, when in fact they do not. If there is power, happiness, and such, to be experienced through things, it is not inherent in those things themselves, but it is within us, and how they may serves as a vehicle to draw out and express the power, happiness, and such, and more over, the source of power, happiness, and such, is in inwardness, our inwardness and the inwardness of things, and in inwardness it is the Holy One, the Great and Invisible Spirit, which is the life and light of all things, which is within them, surrounding them, and ever beyond them, and which becomes manifest as all that appears, the entirety of the matrix of creation, or heaven and earth. In faith, having an intuitive knowledge of this, having an awareness of this, we do not worship and cleave to anything that appears, as though anything that appears has an independent and substantial self-existence, or is, in fact, the fullness of the Infinite and Eternal One in and of itself, but rather we worship and cleave to the inwardness of things, the Holy One within and behind them, and beyond them, and to the Holy Spirit moving with, in and through them, and that manifesting as them.

As we know the first three of the Six Essential for swift spiritual and supernal realization are cleaving to the Messiah in faith, and cleaving to Anointed Tzaddik in faith, and cleaving to Anointed Community in faith - Body of the Messiah. Through the Messiah, through Tzaddik and through Community, we cleave to the Holy One, the Great and Invisible Spirit embodied and made manifest, yet abiding in the awareness of the Infinite and Eternal One ever beyond. Understand, though Yeshua Messiah said to his disciples that those who had seen him had seen the Living Father (Hayyah Abba), he never spoke of himself as the Father, but rather he spoke of the experience of oneness with the Father, while always making a distinction between the Living Father ever beyond and himself, the Messiah, the embodiment of the living presence and power of the Father, the embodiment of the Spirit of God (Ruach Elohim). We behold this in the vision of Yohanan in Revelation, for there is the Holy One enthroned, Yahweh Elohim Shaddai, and there is the Holy Lamb, Messiah, and though the Son and the Father abide in oneness inwardly, outwardly there is this distinction, the Great Spirit realized and embodied, and the Great Spirit ever beyond, transcendent, the “nameless and unknowable” - the Invisible One. There is an image and likeness appearing on the Throne of Glory, and there is the appearance of the Holy Lamb, yet the reality of the Holy One and the Messiah transcends these images or appearances, though indeed something of the Holy One and Messiah is revealed through them; we do not cleave to images and appearances, however, but to their inwardness, to the Great and Invisible Spirit - the Living Presence and Power, within and behind them, and revealed through them. The same is true of the Holy Tzaddik, it is not the appearance, the mortal person and life, that we cleave to, but rather it is the Spirit of God realized and embodied that we cleave to, the Light-presence and Light-power within and behind the person of the Tzaddik, and manifest as the Tzaddik, or revealed through Tzaddik; and likewise, cleaving to the Holy Tzaddik, we cleave to the outer tzaddik and the inner tzaddik, cleaving to the Light-presence and Light-power in us as we cleave to the Light-presence and Light-power in our teacher and guide, one Light-presence and Light-power, The Holy Tzaddik. So also with the Messiah, we cleave to the Messiah in Yeshua, and the Messiah indwelling us - the Anointed One; and in our experience the Messiah and Tzaddik are one Living Presence and Power. This, of course, extends to the entire Anointed Community - all receiving and embodying the anointing with the Holy Light and Spirit, the “body,” the “appearance,” of the Messiah in this world; but truly it is the Holy Light and Spirit to which we cleave and with which we merge, the inwardness, not the outward appearance, for as we know Anointed Community has many appearances, many manifestations, and ultimately Anointed Community is something beyond any single appearance, and all appearances; hence, the Body of the Resurrection and Ascension - Body of the Risen and Ascended Messiah, the Lamb of God.

To cleave to the Holy One and Shekinah, though, we must go within and live within, and we must go deeper still into the inwardness of our soul, our being, and we must open to the Holy Light and Spirit from above, within, and allow the Holy Light to shine from within us, and allow the Holy Spirit to move with, in and through us, and take up our person and life, and all of our works, all of our actions; in this we experience greater and greater nearness, and ultimately merging, experiencing unification with the Messiah in the Holy One in the World-That-Is-Coming, and with the Holy Shekinah of the Messiah in This World.

There is more stirring into my heart concerning this, but this seems enough for the moment, enough for today; truly, the teaching you’ve shared, the contemplation you’ve invoked, runs very deep, and there are many layers and nuances to it, very much so! May the Spirit of God reveal them!

May we abide in faith, willing to the unknowing through which True Gnosis, Habad, dawns; and may we realize and understand that there is no end in sight in our journey into the Infinite and Eternal One - it is a journey into the Great Mystery, unfathomable, the One-Without-End (Ain Sof)! Amen.

Shalom Aleichem
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

staroath
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Re: Invisibly Embodied

#3 Postby staroath » Thu Dec 01, 2016 1:40 pm

Shalom!

I am quite taken by what has been shared above in regards to the concept of " inwardness versus outwardness":

"First, if we consider emunah-faith, it is the intelligence of our heart - an intuitive intelligence, and it is an awareness of inwardness, the inwardness of ourselves, the inwardness of others, the inwardness of all things, and that inwardness is the Holy Light and Spirit of the Eternal One (Yahweh), the good within all things, the Holy One within all things; t’munah-idols, in contrast, corresponds with outwardness, an ignorance, a lack of awareness of the inwardness of things and their true essence and nature as they are in the Holy One. In emunah-faith, in the awareness of inwardness, there is awareness of the Sacred Unity (Yichud) that is within and behind all things, all that appears, but in t’munah-idolatry there is the delusion of lack, the illusion of separation (Perud). Thus, in faith we become aware of things as they are in the Holy One and their interconnectedness, but in idolatry we see things only as they are in themselves, in disconnectedness, unaware of the Holy One - the Invisible One, or Great Spirit, within and behind."

As has been shared in other places recently, there has been teachings on "action of the separation of good from evil":

"Look and see, and understand! Considering what we have been discussing, the struggle to confront and overcome klippot, evil, in all of these stories there is the action of the separation of good from evil, and the overcoming of klippot, the vanquishing of darkness and evil; and apart from this a greater blessing, initiation, cannot be received, and a greater revelation, realization, cannot take place. There must be this struggle, this great labor, to separate good from evil, and to overcome evil".

Perhaps I am way off the mark here, but perhaps there is an important help being presented here as we proceed on the journey of discernment within one's own mind.  Is there an important relationship here and help given, by identification of "inwardness and outwardness" as we become increasingly aware of the subtlety of admixture of one's thought, speech and action, and as we labor in the action of "separation of good and evil."?    God Help Us!

With Hope,
Star

Tau Malachi
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Re: Invisibly Embodied

#4 Postby Tau Malachi » Sat Dec 03, 2016 10:21 am

Blessings to you in the Holy Name of Messiah Yeshua!

First and foremost the overcoming of klippot, the vanquishing of evil, is internal, within our own mind, heart and life. It is through klippot, husks of impurity or darkness, within us that exterior spiritual forces of the klippot are able to form connections with us and have influence and power over us, or come into dominion. When we hear, for example, of Abram going to battle against the Kings of Edom (forces of the Other Side) to deliver his nephew, this corresponds with a striving to overcome internal klippot, and it is through this the external klippot are vanquished.

Understand, though, that to overcome klippot we must turn to the Lord, we must go within, and go deeper still, and open our heart and mind to the Holy Light and Spirit from above, and receiving influxes of the Holy Light and Spirit we must co-labor with the Spirit to bring that Holy Light “down,” and strive to reintegrate all aspects of our soul, and our mind, heart and life, with that Light of the Supernal Crown, the will of the Supreme (Ratzon Elyon).

It is through living within, and through the reception of the Holy Light and Spirit, that the discerning awareness of good and evil arises, and likewise the awareness, knowledge, of the inwardness of things; through this we are able to separate good from evil, and able to overcome evil, drawing out the spark of the Infinite Light from within evil and transmuting or transforming evil into good, bringing healing and redemption. Indeed, for living within, aware of the inwardness of things - the good within them, we are able to draw the spiritual essences of things into them, and we are able to draw out the good, the light, that is within them. Remember, even in a creature of great darkness, such as a great demon, there is a spark of holiness - Infinite Light, and if we are able to be aware of this, and aware of the innate emptiness of the existence of the demon, then we are able to pacify, enrich, subjugate or transform (destroy) the demon; the same is true for the angels of archons, and all manner of spirits and spiritual forces of the the Other Side.

Concerning emunah and t’munah, and inwardness and outwardness, these correspond with the two inclinations or impulses in us, the good inclination and the evil inclination, and truly to overcome the spiritual forces of the klippot we must purify and transform the evil inclination and bring it into submission to the good inclination. The evil inclination is the manifestation of the spirit of folly, the spirit of the Other Side in us, and the very word ahara, “evil,” implies “other,” as in a “graven image” or “idol,” and by nature the evil inclination corresponds with outwardness, and a downward, outward focus of the mind, heart and life; hence, the bestial nature, nefesh behamit. The good inclination is the manifestation of the spirit of wisdom, something of the Spirit of God in us, and it corresponds with the awareness of the Holy One, the Great and Invisible Spirit, and with inwardness, and an upward, inward focus of the mind, heart and life; hence, the godly nature, nefesh elokit.

In closing we might remind that one of the meanings of klippah is “outside” or “outsider.”

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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