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PostPosted: Sat Feb 23, 2008 11:08 am 
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Vision of Ezekiel: Ma’aseh Merkavah
(Discipline of the Chariot)

The Introduction

The first chapter of Ezekiel is called Ma’aseh Merkavah, which means the “Work of the Chariot” or the “Discipline of the Chariot.” In it we find not only a description of the vision that unfolds with the prophet, but something more – we find a manual of spiritual discipline teaching us methods for the generation of the Merkavah; hence, methods that create a vehicle in consciousness that invoke and facilitate deep spiritual and mystical experiences, or prophetic states of consciousness. On one hand, it reveals Ma’aseh Bereshit (Works of Creation), which is to say mysteries of how God orchestrates and directs the matrix of creation – the metaphysical dimensions and worlds within and behind the material dimension and physical world; on the other hand, it reveals Ma’aseh Merkavah, the Discipline of the Chariot, which is the Way of the Navi, the prophet of God.

According to the Zohar, Ezekiel received divine authority to reveal these secret mysteries so that they would be preserved for future generations – thus, recording them he ensured that this wisdom treasure will not be lost; specifically, according to the masters of the tradition, these teachings are preserved for the time of the Messiah and for the fruition of the coming of the Messiah in the Age of the Holy Spirit, the end times.

According to the Christian Kabbalah, the Navi Yohanan the Baptist, the reincarnation of the soul of Navi Eliyahu, used the Discipline of the Chariot in his spiritual labor to open the way and herald the coming of the Messiah – and though as taught by Ezekiel the Merkavah only reaches up into Yetzirah, Yohanan knew the mysteries of the Merkavah reaching up into Beriyah, and by revelation through Ruach Ha-Kodesh, he received the mysteries of Merkavah reaching to the very gates of Atzilut, thus empowering him to invoke Ruach Ha-Messiah with Adonai Yeshua at the Sacred Jordan. The full mysteries of the Merkavah reaching up into Atzilut are revealed in Hayyah Yeshua, the Risen Messiah – the Mystical Body of the Messiah representing the fullness of the Holy Merkavah, the Path of the Great Exodus or Great Ascension.

According to the Talmud, Isaiah and all of the prophets beheld the same Vision of Merkavah, but only Ezekiel was given the divine permission to record it, for at the time of Ezekiel the way of prophecy as in ancient times was coming to an end until the return of Elijah and advent of the Messiah, the true Anointed of God. Likewise, according to the Kabbalah, this vision was revealed to the children of Israel at the Red Sea and at Sinai – a revelation empowering true service of God and worship of God through “riding the Chariot.”

The mention of this Holy Vision of the Merkavah transpiring with the children of Israel at the Red Sea hints at a secret mystery of the Merkavah, for in the story of the parting of the Red Sea to deliver the children of Israel from the dominion of Pharaoh in chapter 14 of the Book of Exodus there are three verses that each contain 72 letters, verses 19, 20 and 21. In the Holy Kabbalah a letter is taken from each verse to form 72 Names of God – the published teachings of which, thus far, do not actually reveal the true mysteries and powers of these Holy Names, nor the full methods of their use. As it turns out, in Ezekiel’s vision, in the original Hebrew, there are also three verses composed of exactly 72 letters in the first chapter, verse 1, 4 and 26; thus, there are, in fact, two sets of the 72 Names of God in the Holy Scriptures, for by the same method used with the verses in Exodus to extract the 72 Holy Names, 72 Holy Names are also drawn from Ezekiel’s vision. To know and understand that actual context and use of those given in Exodus, one must know and understand the context and use of those given in Ezekiel, for those in Exodus are gevurot, “judgments,” and those in Ezekiel are hasidim, “mercies” or blessings. In the Tradition these two sets are used together in the Discipline of the Merkavah, depending upon whether gevurot or hasidim are called for, and at times they are woven together to invoke rehamim, compassion, or the mitigation of judgment with mercy.

The 72 Holy Names of Hasidim have been keep completely secret, for to this very day no Mekubal has recorded and published any teaching about them; in that there are two sets of 72 Holy Names of God, there are, in fact, *144 Holy Names of God* – 72 of Gevurah and 72 of Hesed.

*With this, perhaps, you will recall the 144,000 elect from among the children of Israel spoken of in the Book of Apocalypse – in this there is a hint to a great secret mystery.

If you know how to form the 72 Names of God from the verses in Exodus, then you know how to form them from Ezekiel – therefore the mention of the verses from Ezekiel provides you with the necessary key to extract and contemplate the 72 Holy Names of Hasidim and to join them with the 72 Names of Gevurot.

Here we may say that these 144 Holy Names of God, along with the Holy Names of the Tree of Life and their permutations (including those Names called “Cognomens”), are the Divine Powers of the Merkavah – but most especially the 10 and 144 Holy Names.

*With these, the powers of the holy archangels and orders of angels are accessed and invoked.

In this you may know and understand that the Vision of Ezekiel contains the keys to all of the secrets of prophecy and to all of the Kabbalah as well, for the Kabbalah, in essence, is the evolution of Merkavah Mysticism – Ma’aseh Merkavah.

Here, at the outset, in our introduction, we can also speak another mystery of the Christian Kabbalah – if the fullness of the Holy Merkavah is the Mystical Body of the Risen Messiah, then all the while, though veiled in Beriyah and Yetzirah, the navim were beholding the revelation Adonai Messiah. Thus, in the Vision of Ezekiel we find deep mysteries of the Messiah. Likewise, if the fullness of the Holy Merkavah is in the Risen Messiah, then so also is the full power of the 144 Holy Names of God – their full power only being manifest by the Risen Messiah; the story of the Exodus and the promise of return from exile in Ezekiel and The Prophets being prophetic of the True Exodus and Return to God – the Great Resurrection and Ascension manifest by Adonai Yeshua Messiah.

Indeed! You may recall the initiation of the disciples of the Holy Master in the upper room following the Resurrection, when he appears to them and greets them with shalom (peace) twice, and then lays hands on them and breathes on them, saying, “Receive Ruach Ha-Kodesh (the Holy Spirit). If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:22-23). According to Christian Mekubalim, this is the full power of the 72 Holy Names of Hasidim and Gevurot – the 144 Holy Names of God, all of which is gathered in Supernal Tiferet, the Holy Sefirah of the Messiah.

*Thus, if we gaze upon the very first Holy Name of the Hasidim we find Vau-Shin-Vau (VoShuVo); Tiferet is the Vau (sixth) Sefirot, and represents the Six, and Shin is the Holy Shekinah, the power of Supernal Malkut – and it is the holy letter added to the Great Name of Yahweh to form the Blessed Name of Yeshua, the Name that means “Yahweh Delivers.” This first Holy Name of Hasidim holds the blessing power of the Divine Incarnation; specifically, the blessing power of the Resurrection and Ascension – the blessing transmitted by Hayyah Yeshua. All of the rest have their root in this – the ascension of the one who descended; and here we may say, before ascending the rider of the Holy Merkavah must first descend, and so it is written in the Gospel of St. John: “No one has ascended into heaven except the one who descended from heaven, the Son of the Human One” (3:13). Of this we can speak no more, but for those who know this is enough to open the way to understanding and wisdom.

Through the blessing and grace of the Holy One, and through the inspiration of the Holy Spirit, this is shared, and so it will be with the following contemplation of the Vision of Ezekiel – what the Supreme ordains to be shared will be shared, and what the Holy Spirit inspires will be given; apart from this, whatever else might be spoken, either it must be spoken in private to one who knows already, or it ventures into those holy mysteries that “no mortal is allowed to speak.”

At the outset, before venturing into the discourse on the Vision of Ezekiel, if you are willing, read the holy vision apart from the commentary, and contemplate it, and with prayer and meditation probe and inquire into it – abide in the Shekinah of Messiah, opening yourself to the Divine Light from above. In this way prepare yourself for sacred discourse, so that you might have spiritual self-worth and spiritual humility joined together, and as much as receiving instruction outwardly, you might also receive it inwardly – all from the Holy Spirit, outward and inward.

Thus, as you read and study this sacred discourse, go within and abide within – if you are willing to this, per chance, through God’s good grace, you may receive something of the Light Transmission within and behind it, just as when such teachings are given as an oral transmission in person, mouth-to-ear and mind-to-mind.

In this way you may acquire true Habad – true knowledge, understanding and wisdom; and in recording these sacred and holy teachings, this is our prayer – that through the grace of Adonai Yeshua Messiah and the dance of the Shekinah of Messiah, all who study and contemplate these teachings might be blessed with the Holy Light of Keter Elyon and receive something of the Supernal Chrism, each according to their capacity to receive and their holy desire to give.

*In the reception of inner and secret teachings it is important that the aspirant remember to purify and sanctify themselves, and that they remember the works of charity, so that they do not incur the bread of shame, taking without giving; always, receiving we must give, for it is in giving that we receive in full and bring the sitra ahara (evil inclination) into cessation, subject to sitra tov (the good inclination).

This is the conclusion of part one: The Introduction; the commentary will follow.

Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Sat Jan 21, 2012 9:32 am, edited 1 time in total.

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 Post subject: The Opening of Vision
PostPosted: Sat Feb 23, 2008 4:37 pm 
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Vision of Ezekiel: The Opening of Vision

In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the river Chebar, the heavens were opened and I saw a vision of Elohim (Ezekiel 1:1).

At the outset we might inquire why the year, month and day of the prophecy is mentioned; after all, gazing into the heavens and the eternal realm, the play of space-time as we experience it comes to an end – in the heavens the passage of time is very different from one to another, and in the eternal realm there is no time, no past, present or future. Yet, Ezekiel is very precise with regard to the time, and even specifies it further in verse two. In the Holy Scriptures and Kabbalah, of course, the two acceptable forms of divination, aside from the holy stones in the breastplate of the high priest and direct knowing through prophecy, is the casting of lots and *astrology*; thus, giving the year, month and day, an initiate knowing the science of astrology would be able to look and see the configuration of the celestial spheres at the time of the prophecy. The celestial spheres are the power of the Holy Sefirot at the level of Asiyah, and they allude to the first domains through which the soul of the navi must pass in ascent, as well as the first grade to which the soul is joined, Adonai or Malkut.

In that an astrologer would be able to look and see the configuration of celestial spheres, the connation is that it is an auspicious time – hence, that this vision occurs in a cycle of power, when there is a positive flow of celestial influences. This teaches us that when a navi goes out on vision quest, seeking a vision for the people, they look to an auspicious time, a cycle of power, and surf the tides of positive forces that are flowing.

The fifth day of the month is, of course, five days following the new moon, for the Hebrew calendar is a lunar calendar, the months being the lunar cycles from one new moon to the next; this suggests that the continuum seeking vision began on the new moon, which is very common among navim. The new moon is a time of purification and initiation – new beginnings, and the waxing cycle of the moon is especially auspicious for invocations of prophecy and wonderworking seeking new visions and new manifestations.

“I was among the exiles by the river Chebar…” This alludes to a spiritual retreat or self-isolation, the outer form of hitbodedut (meditation), and it alludes to meditation upon the presence and glory of God in nature, in creatures and creation – a most common method through which navim invoke states of Ruach Ha-Kodesh and prophecy, gazing at objects in nature with kavvanah, inwardly cleaving to the Holy One and Shekinah as they gaze. That the prophet is by a river suggests the practice of ritual immersion or water ceremony for self-purification (mikvah or baptism), which is also a very common practice of navim seeking a prophetic dream or vision. If Ezekiel is in spiritual retreat, then this process of self-purification would include prayer and fasting, and significantly confession and repentance on behalf of himself and the people, and calling upon the Holy Names of God for a vision.

*In the introduction we mentioned the 72 Names of God in Ezekiel, as well as those in Exodus – that the 72 Holy Names are given in Ezekiel tells us that he used the 72 Names of God to call upon the Holy One and Divine Powers seeking a vision.

The outward physical hitbodedut teaches us that calling upon the Holy Name of God seeking a vision, the navi enters into an internal state of hitbodedut – a state of emptiness free from all thought and desire, save the holy desire to experience the Shekinah of the Supreme, the presence and power of God.

Thus, from the first verse we know that the prophet began his continuum of seeking vision on the new moon, and that he prepared himself through ritual baths, fasting and prayer, and that he set himself apart from all mundane influences, and began his meditations by contemplating the glory and presence of God in nature with deep kavvanah – with this we know that he called upon the Name of God, and made use of the 144 Names of God, speaking gevurot and hasidim; this during an auspicious time when the celestial influences would prove helpful to an ascent to true prophecy. Essentially, in the very first verse the way of vision quest is outlined for us.

The most essential key, however, is found in the phrase, “I was among the exiles…”, for “I,” Ani, is a cognomen of Adonai or Malkut, and implies a cleaving to the Holy Shekinah in her exile; yet more, it implies that the prophet was in exile from his “I” or sense of self – completely removed from himself, transcendent of himself, which is the state of hitbodedut-meditation that represents a complete cleaving to the Holy One and Shekinah. It is in this state that “…the heavens were opened and I saw a vision of Elohim.”

The cessation of the egoistic self allows us to come into contact with our true being or true self – the real Ani, which is, in truth, inseparable from the Holy Shekinah, the Divine Presence and Power, for the inner aspects of our soul are emanations of the presence and power of God, the Light of the Infinite (Or Ain Sof), the inmost aspect of our soul being the dwelling place of God and Godhead – Messiah. In the ordinary state of consciousness, the unenlightened condition, this Holy Ani is in exile, just as the Shekinah is said to be in exile with the children of Israel in the Diasporas. It is this true and divine being in us that can actually cleave and unite itself with the Holy Shekinah and experience Ruach Ha-Kodesh; thus we must shift from the egoistic self of the surface consciousness to this Holy Ani in the depths of our consciousness in order to ascend into higher grades of Ruach Ha-Kodesh and true prophecy.

The key to this is the cultivation of our capacity of hitbonenut and hitbodedut – contemplative concentration, holding the mind to a single stream of thought and desire, and the actual state of meditation, which is the cessation of thought and desire when a complete singularity is attained; just as this is the key to the generation of the Holy Ani and prophetic states of consciousness, it is also the key to the experience of the Supernal Influx, or the dawn of Supernal or Messianic Consciousness, and to the conscious experience of unification with God and Godhead – the enlightenment and liberation of the mind or soul-stream.

All prophecy, all breakthroughs into higher or expanded states of consciousness, occur through holy meditation. Thus, in order to make any real spiritual progress a person must learn how to meditate (hitboded) and enter into the state of meditation (hitbodedut). This naturally requires much self-restraint and self-discipline; it requires consistent and prolonged practice – to actually gain this capacity is rather like an athlete training to compete for the gold at the Olympic Games, it requires complete self-dedication and the true desire for full communion with God.

“The heavens were opened, and I saw visions of Elohim,” in the state of meditation, when consciousness is completely isolated from the body and physical senses, the inner aspects of the soul become active and the interior senses of those aspects of the soul open – the “heavens open,” and we can look and see, and listen and hear in metaphysical dimensions, our consciousness opening to new dimensions. The terms for heaven and God are both plurals, indicating the perception of the meta-dimensional nature of space-time and the reality of our experience – the perception of countless dimensions occupying the same space at the same time; this is the reality of the world experienced by mystics, shamans or prophets – the material and spiritual worlds completely interwoven and interpenetrating one another, completely interdependent and interconnected, all existing in the Sacred Unity we call God.

The very Name of God used here implies this – Elohim, which is a feminine noun with a masculine plural, indicating One manifesting as Many yet remaining One, in Sacred Unity; something akin to a quantum manifestation of Divine Being-Consciousness-Force. Specifically, this Divine Name indicates God the Mother (Imma), and indicates the presence and power of the Supreme emanating and manifesting through intermediaries – the Sefirot (Divine Names), archangels and orders of angels; these intermediaries being a restricted form of the Light-presence and Light-power of the Infinite (Ain Sof) that becomes accessible to us at various gradations. Thus, just as the prophet restrains himself to ascend in consciousness and draw near to God, so God restrains Godself to descend and draw near to the prophet – if God did not restrain Godself the prophet could not endure the full force of God’s presence and power, for as it is written in the Holy Torah, “You cannot see my face; for no one shall see me and live” (Exodus 33:20).

The Book of Ezekiel continues:

On the fifth day of the month (it was the fifth year of the exile of King Jehoiachin), the word of Yahweh came to the priest Ezekiel son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of Yahweh was upon him (2-3).

At the outset in verse one, Ezekiel speaks of himself in the first person, using the word Ani (I), but here he is speaking of himself in the third person – at first he speaks from within himself, but then from above himself; first the Holy Ani is speaking, but then it is the Holy Shekinah – this marks the shift into true prophecy, though, in the experience of Ezekiel, it is far from the highest grade of prophecy, for Ezekiel’s vision takes place at the level of Yetzirah.

More significant than this, however, is the sudden shift in the Name of God from Elohim to Yahweh. Elohim represents Midat Ha-Din, God’s attribute of Judgment-Gevurah, and Yahweh represents Midat Ha-Rehamim, God’s attribute of Mercy; at the outset the power of Judgment opens the vision, the principle of restriction or self-restraint, but then as the vision unfolds the power of Mercy comes into play, for the very intention of the revelation of the Divine in mercy, compassion, love – God giving Godself to the prophet, and through the prophet, God giving God’s blessing of promise to the people, the blessing of hope in the midst of dark times.

Elohim is the Divine Name that is used throughout the first chapter of Genesis, indicating the action of God manifesting through definition and delineation. The number of Elohim is the equivalent of Ha-Teva, which means “Nature”; this reflects the Holy One enacting creation through the Name of Elohim, which indicates the operation of nature and the material universe through very specific laws, and indicates that these laws of nature conceal God’s immanence in creation and the world. As long as these laws remain in effect God binds Godself to interact with creatures and creation on their terms, according to the laws God has laid out.

Yahweh, by contrast, is opposite to Elohim, and indicates God’s transcendence and the complete impossibility of God being constrained in any way by laws of space-time and nature. This Holy Name begins with a Yod and He, indicating the past and future, and the Vau that follows indicates the temporal dimension of the present with Six Directions and Six Days. Thus, Yahweh literally means “That Which Was, Is and forever Shall Be,” indicating the Infinite, the Eternal, the Transcendental.

In the first account of the creation of humankind in Genesis it is Elohim the creates the human one – the generation of life-forms that would become vessels of the holy neshamot; in the second account, it is Yahweh Elohim that forms and creates the human one and that breaths into the human one hayyah nefesh, living soul. Thus, the human body and physical nature, and human reason and mental process, are derived from the Name of Elohim, while the inner aspects of the human being – the inner aspects of the soul, are derived from Yahweh – profoundly, the human being is the union of heaven and earth, the divine and the bestial.

This is reflected in Ezekiel’s use of the first person, Ani, in conjunction with Elohim and his use of the third person in conjunction with Yahweh – at first the experience that unfolds is comprehensible to his mortal human logic, and at the outset he is still bound up in his body; but then there is a swift shift to a transcendental reason – a completely Divine Reason, and he is no longer bound up in the body. The implication is a shift of the center of consciousness beyond the body – an ascent of the soul in a subtle body of light.

This shift of the center of consciousness into a body of light – a more subtle body of consciousness, is a very common practice among mystics of various wisdom traditions around the world and is a central practice among the navim; and we may say that the generation and formation of a subtle body of light is integral to the generation of the Holy Merkavah.

Now the use of Elohim and then Yahweh communicates further mysteries. Essentially, among the prophets of the Old Testament Ezekiel is unique in that his prophecy occurs outside of the Holy Land during a period of exile, and at a time when there is no holy temple in Jerusalem; in Judaic tradition, under the Old Covenant, prophecy could not occur outside of the Holy Land, and it was believed to be dependent upon the temple and upon the majority of living Jewish people actively inhabiting the Holy Land – only this served to bring down and focus the great spiritual energy necessary for prophecy under the dominion of the law. The principle exception cited to this was if and when a prophet had received prophecy in the Holy Land; having been touched by God in this way they would be able to prophesy outside of the Holy Land. The use of Elohim first indicates the restriction of the Divine Presence and Power of the prophecy occurring outside of the Holy Land – Yahweh following indicating the mercy and grace of God extending prophecy in this way.

The use of Elohim first also speaks to the principle of Judgment-Gevurah necessary for prophecy to occur in an alien land where strange gods were worshipped – archons and demons; Elohim is a Holy Name binding and banishing the influence of these strange gods, and Yahweh is a Holy Name blessing the prophet and the children of God.

There is a great secret revealed in this shift between Divine Names, for as we have said, in calling upon Ha-Shem for a vision, Ezekiel used the 72 Names of God, and as we have shared there are 72 Holy Names of Gevurot and 72 Holy Names of Hasidim. This shift in Divine Names alludes to a common practice among navim of first intoning the 72 Names of Gevurot, binding and banishing klippotic forces, shattering klippot and uplifting sparks, and then, with the movement of Ruach Ha-Kodesh, intoning the 72 Names of Hasidim, extending the blessings and mercies in glorification of the Holy One.

The Names corresponding to Gevurot are used during preparation for prophetic consciousness and as a means of entering into prophetic consciousness; those of the Hasidim are used to sustain and unfold the prophetic state, as well as to shift into higher gradations of Ruach Ha-Kodesh and prophecy.

Thus, on one level, by the use of these two Divine Names in the opening verses we are taught the order in which the 144 Holy Names are used – first the gevurot, purifying and liberating, then the hasidim, sanctifying and illuminating.

Now this vision occurs in a time of judgment, when the children of Israel are in exile, and with Ezekiel the times of prophecy are coming to an end – it will be a very long time before prophecy is restored with the Coming of the Messiah; this end of prophecy is indicated by Elohim, and its eventual restoration with the advent of the Messiah is indicated with Yahweh – and so it has come to pass.

*With regard to the restoration of prophecy through the coming of Elijah and the Messiah, with the coming of Yeshua Messiah and the manifestation of the Sanctuary of Grace, prophecy is no longer bound to the holy land or peoples of any single nation, nor is it bound to special times and seasons – through the grace of Adonai Yeshua Messiah, and the outpouring of the Holy Spirit through him, it can occur anywhere, at any time, with anyone who abides in the Holy Sanctuary.

“…the hand of Yahweh was upon him.” The hand of Yahweh is an influx of Divine Light from above, which always accompanies the experience of higher gradations of Ruach Ha-Kodesh and the shift into prophetic states of consciousness. The hand of Yahweh also indicates something that transpires within the divine or metaphysical reality for prophecy to happen at various gradations; the hand of Yahweh alludes to Yod in the Great Name of Yahweh, which indicates the Realm of Yichud (Adam Kadmon and Atzilut), and Yod equals ten, indicating the Holy Sefirot of Atzilut – in prophecy, save with the greatest among the navim, the Sefirot and the divine vision becomes clothed in Beriyah and Yetzirah, the world of archangels and angels, respectively. This, exactly, is what happens in the experience of Ezekiel, through the principle of Elohim the Sefirot become clothed in Beriyah, and the revelation at the level of Beriyah in turn becomes clothed in Yetzirah, his experience of prophetic consciousness occurring in Yetzirah. This is the outermost level of true prophecy, and with Ezekiel, even this level is coming to an end until the advent of the Messiah.

*The hand of Yahweh also implies the unification of the Divine Names of Yah and Yahweh, a unification that is said to activate the 72 Names of God.

“…on the river Chebar,” this is the actual rendering from the original Hebrew. It states that Ezekiel was “on” the river, not “by” the river, and this is significant, for aside from the possibility of Ezekiel having experienced prophecy first in the Holy Land, according to the sages of wisdom, prophecy also becomes possible in a holy place of power or a place of purity, and a river would represent a place of purity – hence, this is why certain mysteries of the Holy Kabbalah are only communicated by a Mekubal to their disciples while in, on, or over water.

We have already spoken of the river Chebar and mikvah, ritual immersion or baptism, but Chebar literally means “already was”, and according to the Zohar this “river-that-already-was” is the river flowing out from Eden; a river that, first of all, is viewed as the source of all waters and the purifying power of waters in their natural state. Thus, the implication is the “source of all purification.”

In the Zohar, however, Eden is Binah or Imma, corresponding with He of the Great Name of Yahweh, and the river flowing from Eden corresponds to Vau – the Six Sefirot of Zer Anpin, the world of angels. When there is a fit and holy vessel to receive the influx of Zer Anpin – a manifestation of Nukva or Malkut in the world, a holy man or woman, this Sacred River flows or gushes forth, divine dreams, visions and prophecy transpire. This is dependent upon the unification of the Great Name of Yahweh, specifically the unification of Vau and He final, which brings about the unification of Yod and He above; according to the masters of the tradition, the principle way this unification is brought about is through works of charity – such generosity being a common practice as part of a continuum of seeking vision, and is an activity common to navim.

According to Kabbalah, charity is an action directly reflecting prophecy, for just as a hand reaches out to give to another in need, so does God reach out and give to us in prophecy, illuminating us and revealing mysteries according to our need and desire to receive.

Thus, as much as the implication of mikvah – ritual immersion for purification, the river Chebar also indicates acts of charity in preparation for a vision quest; hence, some form of Give Away Ceremony.

*Traditionally part of a Give Away Ceremony includes charity to strangers.

This completes part two: The Opening of Vision; following, through God’s blessing and grace, we will continue our discourse on the actual Vision of the Merkavah.

May the face of Elyon shine upon all who desire to receive blessings, and receiving may all be blessed and empowered to give; amen.

Blessing & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Sat Jan 21, 2012 9:38 am, edited 2 times in total.

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PostPosted: Mon Feb 25, 2008 5:30 pm 
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The Vision of Ezekiel: The Klippot & Hashmal

“As I gazed, a storm cloud came out of the north: a great cloud with brightness around it and fire flashing forth continually, and in the middle of the fire was something like gleaming amber. In the middle of it was something like four living creatures” (Ezekiel 1:4-5).

This is very similar to what is said of Elijah’s meeting of Ha-Shem on Mount Horeb, having been called out of his meditation cave to bear witness of Yahweh passing by, it is written:

Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces, but Yahweh was not in the wind; and after the wind an earthquake, but Yahweh was not in the earthquake; and after the earthquake a fire, but Yahweh was not in the fire; and after the fire a sound of sheer silence [Hashmal, speaking silence]” (1 Kings 19:11-12).

Gazing into the Klippot

According to Mekubalim, Ezekiel sees five things: a storm wind, a great cloud, a fire, a glow (Klippah Nogah) and the Hashmal – for as we learn from Elijah’s vision, the Hashmal is the vehicle of hearing and seeing. Thus, through Hashmal the images of the Hayyot Ha-Kodesh (holy living creatures) are seen.

If in Elijah’s vision the voice of Yahweh was not within the initial phenomena, then likewise the Spirit of Yahweh was not in the initial phenomena of Ezekiel’s vision; indeed, for the storm wind, great cloud, flashing fire and glow are all klippot, impure emanations or husks of darkness through which the soul of a navi must pass to enter into the grades of Ruach Ha-Kodesh and true prophecy.

The reflects the great emphasis placed upon purification and holiness among the navim, an emphasis that cannot be stated often enough – when the heavens open and a soul ascends, or as the consciousness opens to the inner and metaphysical dimensions, first it must pass through the lower dominions of the klippot, which are largely populated with demonic and archonic influences, all manner of hostile and deceiving influences. As is well known by mystics around the world, as various gradations of illumination begin to dawn and consciousness begins to be elevated and expanded, it is very much as though a soul is a light that comes on in the middle of the night – the proverbial flame that attracts moths and all sorts of bugs; so it is with a soul that begins to awaken and ascend, it attracts the attention of all manner of unclean and evil spirits, admixed and dark forces, which rush in to steal the light-power of the soul and to keep the soul in its bondage.

In this respect, we may contemplate the Temptation of Adonai Yeshua by Satan in the wilderness; receiving the Supernal Chrism, Ruach Ha-Messiah, the Spirit drove him out into the wilderness and as he labored to integrate the Supernal Influx he experienced the temptation, and only after he passed through the klippot of the temptation did the angels of God come to him and minister to him – hence, his full breakthrough and realization of Supernal or Messianic Consciousness. A similar story is told of Siddhartha, who became Buddha, as his enlightenment dawned under the Bodhi Tree – he experiences temptation, klippot, and then Venus (Nogah) dawned in the horizon just as he breaks through to the ultimate illumination.

At every gradation of Divine Illumination or Mochin Gadlut it is the same – there is a passage through the dominion of the klippot, the experience of temptations, and then the full breakthrough into the new and higher grade of consciousness or soul; an influx occurs (the “hand of Yahweh”), which must then be integrated, fully actualized and realized, and embodied.

The greater the Influx of Divine Light – the Spirit, the greater the challenge from klippotic beings-forces, the greater the temptation; hence the increasing dark nights of the soul that occur in the journey of the mystic and the greater force of the assaults by archonic and demonic forces – as in the material dimension, integral to the psychic and spiritual evolution are the forces of stress, pressure and resistance through which actual progress is able to happen, hence the play of Mercy and Severity in the matrix of creation.

In truth, the klippot we encounter along the way become more subtle and sublime, and as our consciousness is elevated and expands we become increasingly more open and sensitive to everything, the light and darkness, good and evil – in fact, what was once “good” may very well be recognized as “evil” as our process of self-realization unfolds, something of a klippah or obstruction of greater nearness to the Holy One and unification with the Holy One.

This is reflected in the teaching of the Kabbalah, which states that the Sefirot of the lower Olamot are as klippot to those of the higher Olamot – thus, from the perspective of Olam Ha-Atzilut, for example the Sefirot of Beriyah, Yetzirah and Asiyah are all klippot; hence, archangels and angels are barriers to the Supernal World and Supernal Realization. Of course, until our self-realization draws near to the level of Supernal Consciousness, these “barriers” or “klippot” are essential to us, and they serve to facilitate the development and evolution of our soul, and they help to uplift us in the Great Ascension.

In terms of Ezekiel’s vision and experience of Mochin Gadlut it is of a significantly lower grade than that of Elijah’s, and likewise, Elijah’s realization is of a far lower grade than that of Yeshua Messiah; but nevertheless, the process and experience of a breakthrough to a new gradation of Mochin Gadlut is the same – always there is a passage through the dominion of the klippot, only with higher gradations of self-realization the gradation of the klippot and the force of their intensity is also greater.

In this we may know and understand why relatively few attain higher grades of self-realization or enlightenment in any generation, let alone full enlightenment and liberation; for along with the blessings and grace of God, it requires extreme self-restraint and discipline, and specifically full self-purification – hence it requires living in complete submission to the Divine, an active and dynamic surrender to Divine Grace, just as we witness with Adonai Messiah, who submits himself to Ratzon Elyon, God’s will, even to the extent of the offering of his life, the suffering of the Passion and Crucifixion.

Thus, Adonai Yeshua teaches us, saying, “Take up your cross and follow me.”

The cross, of course, reflects full self-purification; the complete *cessation of the doer*, the complete dissolution of self-cherishing (egotism), attachment (desire) and aversion (fear). Indeed, it is these three things through which the cords that bind our soul to the dominion of the klippot are created – the entire generation of the play of the law, the experience of mercy and judgment, and the gilgulim, the potentially endless transmigrations of the soul.

According to one teaching, the storm wind is self-grasping, the cloud is desire, and the fire is fear – the glow is the ignorance, the illusion of separation or dualism in consciousness, which gives rise to all of this, Klippah Nogah (or the demiurge).

In this, perhaps, you may understand the necessity of the second step in preparation for prophetic states of consciousness – hishtavut, stoicism or *non-attachment*; which is the ability to remain unmoved in the face of praise or insult, or to abide unmoved by whatever appears, whether apparently good or bad. Essentially, it is the cessation of the dominion of egotism, and the play of egoistic desire and fear. It is this that leads to the highest states of meditation – hitbodedut, and it is through hitbodedut that all true prophecy and all higher grades of Mochin Gadlut transpire.

Consider in this regard the teaching of Adonai Yeshua, when he instructs us, saying, “The greatest among you will be the servant of all.”

Klippot in Hitbodedut

Now these klippot assume another level of meaning in the experience of deep contemplation (hitbonenut) and deep meditation (hitbodedut), for aside from the incursions of actual klippotic beings-forces, one’s own physical body, physical processes and physical senses pose distinct obstructions to higher and prophetic consciousness, and likewise, one’s own thoughts and emotions are obstructions to seeing and hearing in the Spirit. Essentially, in deep contemplation and meditation consciousness becomes removed from the body and surface consciousness, and the vital-emotional consciousness is stilled and the mental chatter is silenced, making us far more sensitive to the slightest sensation in the body or movement in the mind. In the ordinary state the mind is filled with a continual stream of idle mental chatter, emotional movements and random superimposed images – which basically speaking is *mental static*, blocking out larger unconscious and super conscious influences, as well as external influences – as long as we are self-involved in this way, listening to our own mental chatter and mental-emotional reverie, we are not going to commune with angels of God or hear the voice of God; thus, we learn to still the vital and silence the mind.

It is rather like attempting to get a very weak station on the radio but picking up a lot of static – if you have a good radio, you can fine tune it, cut down the static, and pick up the station; when it is a weak station, from a distant transmitter, you will also turn up the volume. This is exactly what you are doing when you actually learn how to meditate and are able to enter into true meditative states – the volume is turned up, and therefore you become hypersensitive to every possible influence. As an example, the faintest noise that you would not even hear or notice in a normal state of consciousness can become thunderous, sounding like an explosion and can be extremely disruptive.

According to the Zohar, the storm wind the navi experiences is their very own breath – the air entering and exiting their own lungs, because in meditation the slightest sound is amplified tens of thousands of times, or even more; in such a state of consciousness your own breath can become like the winds of a tremendous storm.

This is the first klippah a meditator must learn to overcome – Ruach Se’arah, the “storm wind” or “hurricane.” This Ruach Se’arah comes Min Ha-Tzafon, “from the north” or “from the hidden.” These two phrases both indicate Gevurah, the principle of restriction, which alludes to God restricting the Divine Light.

From our perspective, this wind, whether the experience of hypersensitivity to sensations, sounds or thoughts, or the incursions of admixed or dark forces (evil), is a barrier that must be overcome – and this requires Tzafon, the North, the Sefirah Gevurah, as in the disciplines and gevurot we have discussed; quite literally, to enter into true prophetic consciousness we must become completely still, completely silent, completely unmoved, completely empty – totally self-restrained and surrendered.

From God’s perspective, of course, this is the very same principle through which evil and klippot have come into being – it originates from God restraining Godself and the restriction or withholding of God’s Holy Light; hence the Tzimtzum and shattering of the Holy Vessels, which was to create a world in which evil exists, allowing the human one to have free will, and the possibility of choice exercising and realizing free will.

If we look back at verse three, “And the hand of God was upon him,” we find that the word for “hand” here is Yad, which refers to God’s “left hand,” versus Yamin, which would refer to God’s “right hand.” This is God restraining Godself, and the navi restraining themselves – it is the same principle of Gevurah that produces the klippot through which klippot are overcome. In this we may recall the saying, “The force that binds is the force that liberates,” which is one interpretation of the Blessed Name of Yeshua.

Thus, as you enter into deep meditation, at this point you must go deeper still – becoming completely silent, completely empty; which leads to another klippah – a terrifying nothingness. This may be an incredibly calm state – amazingly peaceful, but on a klippotic level this great void is unimaginably frightening, especially in such a state of hypersensitivity; it becomes like a consuming “darkness,” a consuming void swallowing you – there is no god, no you, no nothing! The feeling is one of an overwhelming terrifying nothingness, rather like some sort of creeping void and chaos – in fact, an unconscious awareness of this great klippah is exactly what motivates our habitual self-grasping and all the idle chatter and busy-ness with which we tend to occupy ourselves in the unenlightened condition: we fear this void immensely, but in order to enter higher states of consciousness and prophetic states we must face this great abyss – this klippah called Anan Gadol, “Great Cloud,” the “Cloud of Unknowing.”

Then, passing through Anan Gadol we encounter another klippah, Ash Mit’lakahat, which literally means “self-taking fire,” though it is translated as “flashing fire.” There are many teachings with regard to the metaphysical nature of this fire – but first we must understand it in terms of our primary experience encountering it. In our experience, fire is associated with shame, the vulnerability of being completely exposed and burning with shame.

To understand this, being completely open and honest with yourself – imagine for a moment that you are ascending in consciousness and are on the very verge of attaining the level of true prophecy; there, in the midst of the Holy Light of God you stand before God, completely naked, as it were, every thought and memory is completely transparent and lucid, and you are seeing yourself “objectively,” exactly as you are and have been for the very first time – the good and the bad, the beautiful and the ugly, all with perfect clarity, and all in an incredible state of complete sensitivity; and not only are you seeing this, but all of the holy ones and angels and God are seeing you as you are. Indeed, imagine you have drawn close to God and realize that, in truth, God sees and knows everything – absolutely nothing is hidden, and that you see it all in a new light, as God sees, and that you feel the full impact of every thought, word and deed. The memory of every good deed will be as the most incredible and sublime bliss – a pleasure such as you cannot imagine in the body and this world, but equally, every bad deed, every sin, will produce incomprehensible pain and grief; in a word, every error will “burn.”

In the midst of this experience there is absolutely no possibility of rationalizing or justifying anything, no dismissing it, no escaping it – it is deep pain and it is there with you, in you; and, in fact, you do not even want to run and hide, for you realize that the fire of this shame is purifying and cleansing you – setting you free. You realize how very far away from the Divine you are, and this produces even greater yearning for closeness to God – it is truly a most amazing experience, and it directly reflects the life-review or judgment in our afterlife experience, and like that point in our afterlife experience, the balance determines what happens next.

According to this we may know and understand the teaching of the Holy Kabbalah: The Light of the Heavens is the Fire of Gehinnom – the light of heaven and fire of hell is one and the same, the distinction is the one perceiving or experiencing it.

In this regard, it is not God who judges souls, but souls judge themselves – for they know the truth of what they have done and what they have not done, and in the Holy Light of the Divine all is seen and known clearly, directly.

Again, this reflects the need for self-purification, and most especially for confession and repentance in preparation for prophecy; our need for the forgiveness of sins and redemption is well understood by anyone encountering this klippah. However, abiding in a state of grace, we do not experience this as klippah, but rather it becomes a cause of rejoicing in the presence of Adonai, and giving praise and thanks for our salvation, our illumination and liberation. This, in fact, is how we overcome this klippah – it is transformed by our awareness of God’s mercy and love.

*We may also say here that this fire is an influx of Divine Bliss, but that it is an overwhelming bliss that burns utterly if and when there is self-grasping.

This is one aspect of our experience of this fire, but it may also be understood in another way, which at one and the same time is true in our experience – this flashing fire or self-taking fire is *radiant darkness*. When it is written that “God spoke out of the fire” (Deuteronomy 5:19) at Mount Sinai the very next verse states that God spoke “out of the darkness” – this is the dark radiance of Elohim or Binah, a fire that does not radiate but that is all consuming, a “fire consuming fire” that makes all like itself.

In the Zohar we hear about Botzina de Kardenuta – the “Lamp of Darkness,” which is the term for the vacated space at the outset of creation. In the same way that Or Ain Sof (the Light of the Infinite) is immeasurably brilliant – positive, Botzina de Kardenuta is infinite negative energy which, in effect, carves out a space within the Primordial Light – it is “Black Light,” as it were.

This, of course, points to the Midrash that states that the Supernal Torah (and Supernal Gospel) is Black Fire on White Fire – in truth there is no explaining this Black Fire outside of the experience of it in the deepest meditative state; though we may give some hint to it in our experience: The shame or pain of being far removed from God, which is the “Fire of Gehinnom,” is the same Fire that makes creation possible, and that God uses in order to revealed Godself.

*If you meditate on this, perhaps through God’s grace the Holy Spirit will illuminate the mystery; to further elucidate this mystery, meditate upon the wrathful oath-bound guardians and their service to the Continuum of Light Transmission.

This same basic idea is brought up in the Talmud, in a Midrash that states that in the World-That-Is-Coming there will be no Gehinnom, but that rather, God will remove the sheath from the Sun, and in that unrestricted Holy Light – Pure Supernal Grace, the righteous will be healed and the wicked consumed; in one way or another all will be illuminated and liberated.

*In this regard we might contemplate the Book of the Apocalypse.

Gazing into Klippah Nogah

Now Klippah Nogah is, in truth, most intriguing, for it is neither good nor evil, and although there is falsehood in it, there is also truth in it – although there is darkness in it, there is also Divine Light; in fact, it is diffused light from the heavens passing through it, which feeds and sustains the sparks bound up in the klippot.

The dominion of Klippah Nogah is synonymous with the dominion of the demiurge and archons, and aside from what comes from the actual dominion of the klippot – the realms of the unclean and evil spirits, or demons, this is the abode from which false prophecies and false teachings are inspired, as well as being the abode that inspires most worldly knowledge and worldly ways; this is the force of Olam Ha-Asiyah, which is the threshold to Olam Ha-Yetzirah, the universe of the lower heavens and the angels.

We may speak of lower grades of Ruach Ha-Kodesh and true prophecies occurring in Klippah Nogah, as well as false prophecies, for it is the realm of admixture and the archonic forces that hold dominion in the world or Entirety; but always, in the midst of true prophecies occurring from Klippah Nogah there is the taint of the demiurge, cosmic ignorance, and with whatever truth is spoken there is also falsehood spoken – in Klippah Nogah there is a great play of light and darkness, and therefore it is an extremely deceptive realm. If a would-be navi does not know how to recognize this false light or glow for what it is, they will become bound up in it, mistaking it for the True and Holy Light within and beyond it.

*Elsewhere, in the Order of St Uriel, there are teachings on the seven heavens – accordingly, this “glow” is said to reach up into the lower heavens, and some trace of it is said to be found even in the seventh heaven; complete liberation from the influence of Klippah Nogah is said to occur in the eighth heaven, the holy heaven of the Supernal Abode. If you wish to contemplate this aspect of Merkavah – the descent of the soul through the seven earths and ascent of the soul through the heavens, see the teachings given on this subject in the Order of St. Uriel.

Secrets of the Hashmalim

Now there is gleaming or glowing, and there is amber, so that the Scriptures reads “gleaming amber,” and the word for “amber is Hashmal,” speaking silence; thus, in original Hebrew, in the text itself, as well as by inference when considered in relationship to Elijah’s vision, Ezekiel encounters Hashmal – the speaking silence.

In Gnosis of the Cosmic Christ we have spoken a great deal about the mystery of the Hashmalim, but here we can go further into the mysteries of this intriguing order of angels, and look further into their functions at different levels of the Merkavah experience; to begin with, in the experience of Elijah, they become as the voice of Yahweh, and Elijah hears Yahweh through them without recourse to seeing, but here, Ezekiel is first seeing and then hearing, seeing implying a greater restriction that purely hearing as in Elijah’s experience. In any case, whether hearing words as thoughts implanted in the mind, or seeing images in the mind’s eye along with thoughts implanted, both are a greater restriction upon the influx of Holy Light or the Holy Spirit than direct knowing without need for the dualism of hearing or seeing – it is as though the Holy Light, the Holy Spirit, becomes clothed in thoughts and images, as though thoughts and images are garments the Light and Spirit put on.

This reflects the mystical significance of the word Hashmal, the number of which is 378, which is also the number of the word Malbush, meaning “garments.” The reason for this is that the Hashmalim or “Speaking Silences” serve as garments for the Lights of the angels, archangels and Holy Sefirot, concealing and retaining the Holy Light. Thus, these holy angels are integral to the Holy Light of Atzilut becoming clothed in Beriyah and Yetzirah, and integral to that Holy Light being communicated from the world of angels to the human world below – always the Hashmalim are involved in the communication of the word of Yahweh in this way, and in the communication of the Divine Presence and Power.

It is the very same principle that we find in our own experience, in which God speaks to us only in a silent mind – those claiming any lofty revelation of the Divine or any direct communication of the Divine who cannot silence their mind and keep it silent are mistaken as to the source and nature of their experience; at best, they may have attained some grade of Klippah Nogah, but they have not passed in ascent fully into the world of the holy angels or into the world of archangels, let alone the World of the Holy Sefirot. You see, it is the silent mind and quiet vital with which the Hashmalim may interface, and only in a completely silent mind can they inspire and generate images and thoughts that may convey the word of Yahweh more or less accurately, depending upon the refinement, purity and holiness of the vessel or vehicle (the prophet) through spiritual education and spiritual discipline.

*Here we return again to why hitbodedut, self-isolation or the deepest state of meditation, is essential to the aspiring mystic or prophet – for the higher grades of Ruach Ha-Kodesh and true prophecy cannot occur apart from the deepest state of meditation.

Now here we may speak a further mystery concerning the Hashmalim through God’s blessing and grace, the Holy Spirit – at the level of Yetzirah, the Hashmalim are integral to the generation of the garments of images placed into the mind of the navi, and higher in Yetzirah they are integral to the generation of the garments of voice with the garments of images, and so at the level of Beriyah they are integral to the generation of the garments of thoughts or voice without recourse to images – then, at the level of Atzilut, there is the Hashmal of God’s voice, and more specifically, the direct knowing of God’s Mochin, the Supernal Habad of Messianic Consciousness.

Practice of Ascension

In this there is a great and holy secret revealed of ascending in the Holy Merkavah – if it is understood, calling upon the Name of a Gate, calling upon Ha-Shem, the holy angels appear, and then, performing permutations of the Name, the navi may arise to the level of the holy archangel; if they are able to arise to the level of the holy archangel, knowing how to pray among the angels and archangels, and how to worship God in Spirit and Truth, performing the corresponding Yichudim they may ascend further, passing into the Holy Sefirah, the very Name of God – therein they know directly and experience union with that attribute of God. This may be done from one Gate to another in ascent, and from one Sefirah to another in ascent, until they enter into Supernal Habad.

With the blessing and permission of the Supreme, through the grace of the Supreme in the Messiah, we may speak the secret mystery of an even swifter path of ascent: Abiding in the Sanctuary of Grace, cleaving to Hayyah Yeshua and the Shekinah of Messiah, the Shekinah of the Supreme, in an instant the holy navi is unified with Supernal Habad, recognizing the non-dual truth of Messiah Melchizedek, and in union with Hayyah Yeshua they intone the unification by extension that activates the 144 Names of God, and then they perform the unification of the 72 Names of Gevurot and 72 Names of Hasidim with the conscious intention of binding their soul with Supernal Habad, and in fruition they intone Eheieh by extension, and conclude with Ah, passing into Clear Light Union.

Here we may also speak the most essential method, which is a complete secret while being no secret at all: As Hayyah Yeshua in the Ascension, intoning Ah, pass into Clear Light Union, at-one with Or Ha-Ain Sof. This is the called the “Merkavah of the Rapture.”

All of this speaks to the shedding of exterior garments to cleave to the interior garments, and of shedding the interior garments to cleave to the inmost secret – the Body of Amet (Truth).

If you are among the sons and daughters of the navim, already you know the Way, whether as yet you have the actual capacity of the Way: Generating the Body of Light in the Image of the Partzuf, and shifting your consciousness into it, divesting yourself of the klippah of matter or serpent’s skin, transfer your consciousness into the Clear Light, disappearing like a rainbow in the sky, abiding in the Great Natural Perfection of Messiah Melchizedek – the Primordial Light.

In this, per chance, you may understand what it means to “ride the Holy Merkavah” and how to “disembark from the Holy Merkavah” when you “arrive.”

As we have said, there are three steps of preparation for prophecy or riding the Holy Merkavah – devekut, hishtavut and hitbodedut. With devekut we receive the Light from above, uplift and redeem the Serpent, and generate the Body of Light – the solar Body of Resurrection; with hishtavut – detachment, we shed the klippah of matter and transfer consciousness into the Body of Light. The perfection of hitbodedut is the fruition in Clear Light Union.

This is the secret of the ascension of Enoch and Elijah, the perfection of which we behold in the ascension of Adonai Yeshua Messiah.

This brings us to the verse, “In the middle of it was something like four living creatures” (Ibid 5), but what has been shared is the conclusion of one cycle of sacred discourse, and verse five begins another – therefore here we shall stop to recline, and to reflect upon our discourse, contemplate it and meditate upon it, and to pray for the blessing and grace of El Elyon to take up the next cycle of discourse – if it is God’s will, Vehayah, “and it shall come to pass.” Amen.

Holy One of Being, may the light and blessings generated by our sacred discourse in contemplation of the mysteries of your Holy Merkavah pour out upon all beings, and may it be that through your blessing and grace, we are empowered to continue our discourse and contemplation, the generation of light and blessings, all for the sake of the kingdom of heaven made manifest on earth, and the praise and glorification of your Holy Name; amen.

Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Sat Jan 21, 2012 9:45 am, edited 1 time in total.

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The Vision of Ezekiel: Hayyot Ha-Kodesh & the World of Angels

“In the middle of it was something like four Hayyot Ha-Kodesh”
(Ezekiel 1:5)

Through the blessing and grace of God, in the Blessed Name of Adonai Yeshua Messiah, we can now continue our discourse, seeking to probe a bit further into the depths of the mysteries of the Hashmal and venturing further into the mysteries of Olam Ha-Yetzirah, the world of angels, and the order of the Hayyot Ha-Kodesh.

The Virtue of the Klippot

The Hayyot Ha-Kodesh, holy living creatures, appear within the four klippot of the storm wind, great cloud, fire and glow (Klippah Nogah), and within the Hashmal, which are as garments holding the light-power of the holy angels, generating the images and thoughts emerging in the calm waters of the prophet’s consciousness. Although, on one hand, we may speak of the dominion of the klippot as opposed to the Divine, or as adversarial to the Divine Will, on the other hand the dominion of the klippot also serve to guard the holiness of the Divine, specifically the Shekinah, or Divine Presence and Power, so that nothing impure or unholy can enter into the presence of God, and they serve to protect souls that might prematurely seek to draw too close to the Divine, preventing the experience of severe judgment that would occur in the Shekinah in an impure or unholy condition. As pointed out in our previous cycle of discourse, the Holy Light of God, which is the illumination of the heavens, is also the fire of the hells, and therefore, rather than the blissful and heavenly experience of the righteous, the impure or unholy would find a very painful and hellish experience if they were to draw near to God – not that God, the True Light, is judging them, but rather on account of the judgment that is in themselves and their own lack of resonance with the presence of God, the purity and holiness of God. Thus, while on one level appearing to oppose the Divine Intention (Ratzon Elyon), the klippot also serve to facilitate the Will of God, ensuring that souls draw near only in due season when they have developed and evolved sufficiently to begin their return, passing up in the Great Exodus, the Great Ascension.

The Angels of God

In a similar way, the Hashmalim, Hayyot Ha-Kodesh and various orders of angels serve to guard the purity and holiness of the Supernal Shekinah of God, as well as the Shekinah manifesting with us, and they serve to facilitate our development and evolution, and serve as intermediaries between us and the Shekinah of Elyon, the Supreme. Unlike the klippot, though, the orders of angels and archangels of God are true and holy vessels – emanations of the Holy Light of God, specifically emanations of the Holy Sefirot or the Names of God, and unlike the klippot who serve the Divine Will in ignorance, they serve with the awareness of God’s Will and actively labor to facilitate God’s Will; they are true servants of the Holy One and are the siblings of the Human One.

Again and again the navim speak of the holy angels in the worship of God, and the mekubalim teach us that their worship is amplified and increased, and brought to its peak and perfection through the worship of human beings below – such is their relationship to the Holy One, akin to our own. This is reflected in the Book of Apocalypse when the Christian navi, St. John (Yohanan) becomes overwhelmed with holy awe during his vision and bows down before an archangel, worshipping the angel, and the holy angel responds to him, saying, “You must not do that! I am your fellow servant with you and your comrades the prophets, and those who keep the words of this book. Worship God!” (Revelation 22:9).

We also find this reflected in a term used for very lofty souls, or the tzaddikim that are perfectly pure and holy, or that are very otherworldly in their way and knowledge, the term “maggid,” which means “angel.” Indeed! Adonai Yeshua teaches us that in heaven the righteous ones resemble the holy angels of God, and in his ascension we know that Enoch was translated into a most holy angel, appearing in Body of Glory as Archangel Metatron, the archangel that holds dominion over the Hayyot Ha-Kodesh.

Resemblance of the Holy Angels

In this we may come to understand something in the ascent of the soul in the Holy Merkavah – in order to ascend and draw near to God we must resemble the angels of God, which reflect something akin to who and what a human soul is in God, though what a human soul is surpasses even the highest among the holy angels and archangels, being in its essence and nature the Human One of Light, the Messiah of God. Thus, to pass by the angelic guardians of the Holy Gates a soul must resemble the angels of those Gates, and to pass through the dominion of an archangel to enter into the Holy Sefirot or Holy Name, a soul must resemble the archangel, and likewise to become unified with a Holy Sefirah or Name, the soul must resemble that attribute of God, that aspect of the Holy Shekinah.

If you want to ride the Holy Merkavah, then you must live like an angel, resembling the holy angels, and if you want to ascend into higher gradations of the Merkavah experience, then you must live like the Messiah, resembling the Messiah, the One Anointed with the Supernal Light of Elyon, and who resembles Hayyah Abba, the Living Father.

The holy angels worship God and serve God – their entire orientation is the Holy One of Being and Ratzon Elyon, the Desire of the Most High; and specifically, they serve to facilitate the revelation and realization of the Divine, the generation of the Human One, which is to say they serve to facilitate the Continuum of Light Transmission. Thus, living like the holy angels of God, we worship and serve God, the Holy One and Ratzon Elyon becoming the orientation of our soul and our life.

As is said in the teachings of the holy masters, “When you make your will God’s Will, then God’s Will becomes your own” – this is the secret of prophecy and wonderworking, as we behold in Baal Yeshua (Master Yeshua).

This, of course, reveals a secret in the generation of the Body of Light, for in the Body of Glory we assume the images of holy angels and Partzufim, and assuming the image and likeness we bear the Divine Power of that holy and divine being – that assuming we have aligned our mind, heart and life with the Holy Shekinah of God, for a mere visualization apart from the generation of merit or energy in the spiritual life, the Life Divine, means nothing and has no power. Living in the Messiah, however, in this way we invoke various aspects of the Divine Presence and Power, ascending into the Holy Light and embodying the Holy Light, making the kingdom of heaven manifest upon earth.

As you might surmise, the Hashmalim are connected to the generation of the Body of Light in various images or forms, just as are the Hayyot Ha-Kodesh as we explain in Gnosis of the Cosmic Christ.

Gazing Again into Hashmalim


Now we have spoken of the mystery of Hashmalim as garments of the light-power of angels and archangels, the generation of the appearances of Pure Light Beings-Forces, and we have spoken of the mystery of them interfacing with the silent mind – the mental consciousness mastered, and here we may say that this is the secret of the verse, “Be still and know that I am God [Elohim]” (Psalm 46:11).

Here we may probe the mystery of the Hashmalim further. If we look into the Talmud we find that Hashmalim is explained as a mnemonic for Hayyot Ash-Memallot, “living angels of fire speaking [praises].” This is close to the order of the Ashim, “souls of fire” or “shining ones,” the holy angels that most commonly appear to navim, and a term for the most zealous, passionate and pious among the faithful – the mystic on fire with the Holy Spirit; angels of fire speaking, though, directly refers to prophecy or the speech of God, and also calls to mind the Tongues or Holy Fire that descend on the apostles in the Pentecost – the outpouring of the Baptism of Fire from the Ascension.

According to the mekubalim, the Het in Hashmal represents the Hayyot of Yetzirah, and the Shin represents Ash, the Holy Fire, the Holy Light, and Mal, as we know means speech or speaking. Het is the number eight, which as opposed to the six directions of physical space and the physical world, and the six days of creation or the week, represents the metaphysical or spiritual realm, the *transcendental realm* – you may recall the Het concluding Messiah, and also the number eight being associated with Christ in Greek. Likewise, you might recall the eighth heaven of the Christian Kabbalah – the heaven of true Divine Illumination and Liberation. Thus, Het in Hashmal implies speaking from the transcendental, or speaking with the transcendental – hence, speaking with God and from God.

Het literally means “fence” or “enclosure,” harkening to the correspondence of Hashmal and Malbush – this implies an interface between the transcendent and immanent, or between the infinite and finite; it may also imply a barrier, but at the same time a vehicle – hence the image of the “Chariot” in the Tarot representing the letter Het.

The eighth day, following the six days of creation and Holy Shabbat, implies the ascension or transcendence – in Hayyah Yeshua we behold the manifestation of the Eternal Shabbat, Eternal Life, the rectification of the Fall, which occurred on the first Holy Shabbat, preventing the dawn of the Eternal Shabbat. This mystery is reflected in the eight days of the celebration of Hanukah in Judaic tradition, as well as the ceremony of Milah-Circumcision performed on male children on the eighth day in Judaism.

Het beginning Hashmal and Hayyot alludes to the navi transcending ordinary space-time and the Olam Ha-Asiyah to enter into Olam Ha-Yetzirah, the world of angels.

True Milah-Circumcision

We have spoken in great detail about the need to overcome the klippot to enter into true prophetic consciousness, and likewise we have spoken in great detail about the need to divest yourself of the corporeal or temporal, name and form, and personal history; this, exactly, is the talismanic intention of circumcision – the foreskin removed representing the husks of impurity or darkness, including the klippah of matter itself, which is generated by ignorance, dualism in consciousness.

Under the Old Covenant the Ot (Alef-Vau-Tau) Brit Kodesh, “sign of the holy covenant,” was on the male sexual organ, indicating the sublimation and mastery of desire-energy; the desire of a righteous human being in submission to God. In the New Covenant, of course, Ot Brit Kodesh is on the heart, for the circumcision is no longer an outward sign isolate to men, but is an inward sign of the covenant including men and women alike – the circumcision of the heart, the removal of the klippah encrusting the heart, which is rooted in Klippah Nogah. The holy sign of the covenant is the Sacred Heart of the Messiah – the love and compassion of the Messiah embodied in the faithful and elect.

In the tradition we speak of this holy sign as the Threefold Flame of faith, hope and love, which brings us into Supernal Habad, knowledge, understanding and wisdom, transcendental and divine; in order to ride the Holy Merkavah, you must have this holy sign of the covenant – as much as mastering the mind, you must master desire, transforming bestial and egoistic desire into the power of faith, hope and love (charity) through which you cleave to Hayyah Yeshua, the True and Holy Merkavah.

Indeed! The sign of initiation upon our brow, the holy chrism, and this holy sign of the covenant, are the “secret signs” through which we are able to pass by the angelic guardians of the Holy Gates, and through which we are empowered to pass through the dominions of the archangels to unify ourselves with Ha-Shem, The Name.

In this regard, the uncircumcised, the impure or unholy, cannot pass beyond the klippot, let alone pass by the guardians of the Gates. This is the secret of the verse, “Who shall ascend the hill of Yahweh? And who shall stand in his Holy Place [Makom]? Those who have clean hands and pure hearts, who do not uplift their souls to what is false, and do not swear deceitfully – They will receive blessings from Yahweh and vindication from Elohim of their salvation” (Psalm 24:4-5). Likewise, it is the secret of the teaching of Adonai, “Blessed are the pure in heart, for they will see God [Elohim]” (Matthew 5:8).

Now here we may speak an open secret – the labor of preparation for prophecy itself is the Discipline of the Chariot, and yet more, the labor of preparation is riding in the Chariot; the very process of a vision quest itself is that which is sought, for when there is perfect performance, there is perfect success – prophecy transpires.

Indeed! As the holy masters of the tradition teach us, “There is no Goal but the Path”; which is to say, “The Path is the Goal.”

As we know and understand, as much as the circumcision of the heart ascending to prophesy, there is the circumcision of the mind – the silent mind is the “circumcised mind,” and it is this that brings us to Hashmal, the speaking of God; likewise, we may say that when the soul is divested of the body and puts on its Light Garment (the Blessed Name), the soul is circumcised, as we witness in the Risen Messiah. All of this, however, is predicated upon the circumcision of the heart, the mastery of desire-energy; hence, devekut (cleaving), which leads to hishtavut and hitbodedut.

The intimate connection between milah-circumcision and prophecy is most clearly made by the story of the Patriarch Abraham, to whom the revelation of the covenant was given – enacting it, on the third day following the ceremony, he was visited by three holy men, who according to Midrashim were emanations of the archangels Rafael, Michael and Gavriel, and in their visitation he experienced prophecy.

Understanding the principle of circumcision inwardly, as an internal self-purification, is most significant, however, for the reality of our experience is, in truth, a radiant display of our own mind or soul, and therefore so are the prophetic dreams and visions that arise – they are the arising of the elements of our own consciousness, and those elements arise more or less pure, depending upon the state of our consciousness. Essentially, elevated and expanded states of consciousness, and prophetic states of consciousness, arise naturally and spontaneously through the purification and sublimation of consciousness, for such is the nature of our consciousness on an inner and secret level; the spiritual world – the worlds of angels, archangels and Holy Sefirot, exists within and behind the material world, existing in the same space at the same time, all of the time, and on an inner level our consciousness or soul spans the heights, depths and breadths of the material and spiritual worlds. Thus, truly, it is simply a matter of learning to go within and live within – if you will, it is all a matter of “tuning in” to the more subtle and sublime dimensions of our own being and consciousness, which in essence and nature is inseparable from the Holy Light of God, and is inseparable from God and Godhead.

The Elements of Consciousness & Creation

Now, if we look and see, the four klippot and the Hashmal indicate the five elements of consciousness and creation – Hashmal represents the element of space, and then there are the elements of air, fire, water and earth arising from the element of space. Likewise, the four Hayyot Ha-Kodesh, which are within the Hashmal, also represent the elemental forces; the klippot are the elements of consciousness arising in impurity, in fundamental ignorance, and the Hayyot are the same elements arising according to their primordial purity, more or less.

Essentially, the degree of purity or impurity of the elements of consciousness determines the level at which we experience the Holy Merkavah, or determines the Olam-Universe to which our soul is able to ascend. In a completely impure condition or completely unenlightened condition, our consciousness is bound to the dominion of the klippot and Olam Ha-Asiyah, and we cannot gaze into the world of the spirits; remaining in the impure condition, but experiencing some degree of elevation, we cannot gaze beyond the dominion of Klippah Nogah – however, as we purify our consciousness or soul we become able to enter and gaze at the level of Yetzirah, the world of angels, as Ezekiel does. If and when we continue in the purification of consciousness, the dissolution of the dualism in consciousness, we may enter and gaze at the level of Beriyah, and if and when we are able to recognize and realize the non-dual truth, we may enter into the experience of Olam Ha-Atzilut, Supernal or Messianic Consciousness.

The Great Vision of Melchizedek


Previously, we spoke of the ultimate fruition of the Holy Merkavah experience in the state of Union with the Clear Light – the Simple Primordial Light, Or Ain Sof; if and when we are able to bring about this Holy Union, and are able to abide in the Clear Light of this Pure Radiant Awareness, we may experience what is called the Great Vision in the teachings of Melchizedek of the Christian Kabbalah – hence, we may perceive the arising of the primordial elements from the spaciousness of the Clear Light Foundation, and experience directly how the Realm of Yichud (Pleroma of Light) and Realm of Perud (Entirety) come into being from the Simple Primordial Light.

Abiding in the Clear Light, inseparable from it, we will experience the arising of Sound-Vibration, the essential expression of the Word of Yahweh, and that Holy Word will generate Five Essential Lights and Rays, and those Rays will generate Patterns, and those Patterns, in turn, will generate Light Images – and so the World of the Holy Sefirot, the Pleroma of Light, will appear in our “vision.” This is the arising of Yahweh from Eheieh, and the arising of Elohim from Yahweh, from which El, Elohim Givor, Yeshua, Yahweh Elohim Tzavaot, Shaddai and Adonai arise; in the midst of this experience we may look and see how Atzilut gives way to the generation of Beriyah, Yetzirah and Asiyah – in other words, we may look and see how the Holy Merkavah forms from the perspective of God and Godhead.

Thus, in a similar way, we can observe the arising of the holy archangels and the orders of angels, as well as the celestial spheres and impure elements, and the dominion of the klippot – all as a radiant display of the Mochin of El Elyon, from which, in its essence and nature, our mind or soul is inseparable, as are all mind or soul-streams.

This is the Vision of the Merkavah in Supernal or Messianic Consciousness.

The experience of Ezekiel and the prophets of the Old Covenant is the reverse of this – the Merkavah is viewed from the perspective of creature and creation, and the view of a journey from ordinary and unenlightened consciousness into progressively higher states of consciousness; nevertheless, however, when the Merkavah is formed in the mind of the navi, it forms in exactly the way we behold the arising in the Great Vision as described, it is just that unless a navi is in Supernal Habad, they will not be conscious or notice the more subtle and sublime dimensions of the Arising of the Body of Vision, the Holy Merkavah.

In the vision of Ezekiel there is a hint to this Arising of the Body of Vision by way of the Hayyot Ha-Kodesh, for at the level of Yetzirah the Hayyot are the expression of Eheieh and the arising of Yahweh from Eheieh – it is just that Ezekiel, as with virtually all of the navim of the Old Testament, views this arising through veils, some navim of the Old Testament experiencing fewer veils or garments, while others experience more of them, like Ezekiel.

The Holy Living Creatures

In Gnosis of the Cosmic Christ we have spoken of the Hayyot Ha-Kodesh extensively, but here, perhaps, through the blessing and grace of God we might speak further of their mysteries. As we know, Archangel Metatron presides over the Hayyot Ha-Kodesh, Metatron being the manifestation of Keter at the level of Beriyah, and the Hayyot Ha-Kodesh being the manifestation of Keter at the level of Yetzirah, and as we know, they are powers of the primordial elements and the primordial forces of creation and life, holding the potential of all life-forms in them, whether of the past, present or future, of this world and all worlds – this generation of life-forms on all levels intimately connecting them with the Hashmalim and their role in the generation of garments.

Thus, they are the presiding order of angels in the world of angels – Keter of the Sefirot of Yetzirah, and they are the force within and behind the gilgulim, the manifestation of Keter at the level of Asiyah. According to the Zohar, the Holy Serafim correspond with Atzilut, because of the guardianship and worship of the higher classes of Serafim in the interior presence of God or the Upper Shekinah, and the Kerubim correspond with Beriyah, because of the guardianship and worship of the higher classes of Kerubim in the exterior presence of God. The Hayyot Ha-Kodesh are attributed to Yetzirah and the Ofanim to Asiyah – the Hayyot serving as conduits and transmitters of the Divine Power of the interior and exterior presence of the Holy One, and the Ofanim serving as the interface of that transmission; hence, the Hayyot and Ofanim seen acting together in Ezekiel’s vision of the Holy Merkavah.

Interestingly enough, elsewhere, in chapter ten Ezekiel refers to the Hayyot as Kerubim, saying, “This is the Hayyah I saw under the God of Israel on the river Chebar and I knew that they were Kerubim (Ibid 10:20). This reflects the complete interdependence, interconnection, interpenetration, and interaction of the orders of angels, as well as the archangels – a profoundly non-linear and non-human reality of existence, one that is very difficult for the human imagination to conceive or the human mind to comprehend; but then, this non-linear and metadimensional quality of the angels, archangels and Holy Sefirot is, in fact, the true nature of all reality, including the physical or material dimension. This non-linear metadimensional reality is exactly the experience of the Holy Merkavah – the experience of prophets and wonderworkers, and it is exactly how prophecy and wonders are possible. Put very simply, reality is not as it seems to be in the unenlightened condition – reality is far more dream-like in its true nature, and how it appears to us in ordinary consciousness is fundamentally illusory, as every true mystic around the world can bear witness.

The Kerubim are mentioned in two other significant places – in Genesis, as the guardians of the Way to the Tree of Life and in Exodus as the images on the ark of covenant. According to Genesis, the Kerubim that stand as guardians bear a sword of flashing fire turning this way and that, rather like a sword formed from lightning; although their task is said to be to guard the way to the Tree of Life, according to masters of the tradition, they also may transmit a “thunderbolt illumination” to the righteous who sojourn in the Way, the Straight Path, so that while guarding, they may also serve to open the way and facilitate the mystical journey of the soul – all depending upon the holiness and purity of the soul approaching them. Something similar is also true of the Kerubim upon the ark of covenant, for it is well known that once upon a time navim of ancient Israel would enter into the holy of holies and stand gazing in the space between the wings of the Great Kerubim, and gazing in this way would receive prophecy; but it is also well known that if an impure or unclean person attempted to enter and gaze they might very well be struck dead – thus again, there is the role of guardianship and transmission associated with the Kerubim.

*Here it must also be said that the sword in the hands of the Kerubim is also known to be the power of the klippot, and a power akin to that of the self-taking fire; thus, these great Kerubim preside over the oath-bound wrathful guardians and direct their powers in the guardianship of the Tree of Life, much like the mekubalim do in guardianship of the Continuum of Light Transmission. These holy Kerubim, then, are integral to the invocation of the wrathful guardians or angels of wrath, which play a role in the protection of the navi in the Continuum of the Holy Merkavah. More than this, however, cannot be spoken, for there is no divine permission to speak openly of this deep secret; so we shall pass on, leaving the rest for Ruach Ha-Kodesh to reveal to you, if it is the will of Elohim.

As mentioned in Gnosis of the Cosmic Christ, Kerubim are guardians of gates, doors, thresholds and cross roads - hence, they facilitate shifts, transitions or change, and they are often invoked for this purpose in the Discipline of the Chariot, just as Hayyot are invoked for influxes of spiritual energy and transmissions.

Now, Ezekiel first speaks of the Hayyot, but later tells us that he “knew” there were Kerubim – thus, the Kerubim, which are Yesod of Yetzirah, become garments of the Hayyot by way of the Hashmalim; yet, also, this is a hint of the prophet gazing into Beriyah clothed in Yetzirah, and as we shall see there is even some glimpse into Atzilut, though also concealed and contained by the world of angels.

This mention of the Hayyot as Kerubim also alludes to the significant shift in the Continuum of Light Transmission at the time of Ezekiel – the conclusion of the succession of prophets until Yohanan the Baptist and the coming of the Messiah; but it also alludes to the guardianship and the transmission of the Discipline of the Chariot in this holy book – a spiritual discipline only detailed further by St. John in the Book of Revelation.

This concludes this cycle of our sacred discourse – if it is God’s will, in our next cycle we will explore mysteries of the Hayyot further, delving into the secrets of their appearance and movements, as well the mysteries of those secret angels in their midst – the “burning torches.” We will pray for God’s blessing and grace so that this might come to pass. Amen.

Holy One, may the mysteries of your beloved angels be revealed to us, so that calling upon your Name and invoking them, we might be empowered to bring forth blessings for the people and bring glory to your Holy Name; amen.


Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Sat Jan 21, 2012 3:19 pm, edited 1 time in total.

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Vision of Ezekiel: Gate of Light & Sacred Circle

Describing the Hayyot Ezekiel writes:

“This was their appearance: they were of human form. Each of them had four faces, and each of them had four wings. Their legs were straight, and the soles of their feet were like the sole of a calf’s foot; and they sparkled like burnished bronze. Under their wings on their four sides they had human hands. And the four had their faces and their wings thus: their wings touch one another; each of them moved straight ahead, without turning as they moved. As for the appearance of their faces; the four had the face of a human being, the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle; such were their faces. Their wings spread out above; each creature had two wings, each of which touched one another, while two covered their bodies. Each moved straight ahead; wherever the Spirit would go, they went, without turning as they went. In the middle of the living creatures there was something like burning coals of fire, like torches moving to and fro among the living creatures; the fire was bright, and lightning issued from the fire. The living creatures darted to and fro, like a flash of lightning” (1:6-14).

Having explored mysteries of the Hashmal and Hayyot, perhaps with the blessing and grace of the Supreme we may take our exploration of these holy mysteries further, looking into the appearances and movements of the Hayyot, and consider the secret angels in their midst, the “flaming ones” or “flaming torches.”

Images of Angels

First, we must always bear in mind that the descriptions used by the prophets must always be put into terms of things known to us in the material world as they attempt to give us some idea of what they saw, and the holy angels use such images like garments in order to interact and relate with us – as they are in themselves and as they are in God, they appear nothing like what we see or how we might describe them. In their essence and root they are formless and abstract spiritual forces – pure light, pure spirit, and assuming a true image were shown to us they would be completely alien and otherworldly, having a structure and form incomprehensible to the human mind, and one likely overwhelming, frightening and disruptive to us. Thus, as a matter of kindness and mercy they put on appearances that we may somewhat relate with, and the spiritual power forming these garments, as has been said, comes from the Hashmalim; in a manner of speaking, the Hashmalim “read the mind” of the navi and fashion images accordingly, using images with which the navi is familiar, and through these images in the mind of the navi a contact or connection occurs with the presence and power of God manifesting as the holy angels.

Ma’aseh Bereshit: Mystical Language & Spiritual Education

This relates to an aspect of Ma’aseh Bereshit or the Work of Creation in the preparation of the navi. On the one hand, Ma’aseh Bereshit is the contemplation and meditation on the mysteries of creation and Creator – an exploration of the mysteries of the metaphysical structure of creation; yet, on the other hand, it is the creation of a vehicle in consciousness through which deep spiritual and mystical experiences can occur and can be integrated on a conscious level – a spiritual education of the knowledge of principles, symbols and such that create a language and vocabulary in consciousness for mystical or visionary experience. This exactly is why we study the Holy Kabbalah, the Tree of Life, Olamot, Sefirot, Netivot and all of the correspondences, and learn of the various descriptions of divine and angelic beings, and so on, for when the Spirit moves, and the spirits of holy tzaddikim and the angels come to us, it provides us with a language through which we can consciously communicate with greater precision and clarity about otherworldly and metaphysical mysteries. In this regard the spiritual education of an aspiring prophet is crucial, and one that focuses on a single and holistic language – a full language of a wisdom tradition, not parts and pieces of all manner of languages from all manner of traditions as is so common in the new age.

Indeed! Consider learning a number of words from all manner of human languages in the world, proclaiming, “It is all language and communication, it’s all the same,” but never mastering any one language. Then imagine going and trying to talk to someone, and attempting to have a conversation with any real intelligence and depth, or any real understanding. In fact, it would be impossible, and if everybody did this there would be no real communication between people – it would be a complete jumble and mess as we tried to have any conversation or communication! The same is true on a spiritual level if and when we do not exercise the self-discipline to acquire a real spiritual education and learn at least one complete spiritual and mystical language, and one tradition of teachings and practices – without such focus, typically speaking, we will not progress very far in the mystical journey or make much progress in actual self-realization. The lack of commitment to an actual living wisdom tradition and lack of self-discipline in acquiring a true spiritual education is a significant klippot in so-called “modern spirituality” and the “new age,” one that it is very important to overcome, as surely as any other klippah or husk of impurity that obstructs the actual ascent of consciousness to knowledge of God and union with God.

That having been said, the very descriptions of prophetic visions throughout the Holy Scriptures, such as here in Ezekiel, are meant to provide us with a language in consciousness through which the Spirit might move and holy and divine beings might be able to contact us and communicate with us – meditation on the images given with kavvanah and devekut, using hitbonenut (directed contemplation) and shifting to hitbodedut (deep meditation) is a common way among the sons and daughters of the navim to invoke prophetic consciousness.

A Continuum Seeking Vision

Having become educated in the Holy Scriptures and Kabbalah they will take up a Continuum Seeking Vision, whether in dream or in meditation. They will engage in appropriate self-purification, as conditions warrant, and they will deepen and intensify their continuum of spiritual practice, prayer, meditation and worship, and they will begin to focus on one of the visions of the navim, such as the vision of Ezekiel we are contemplating, building up the image of the vision in their minds and contemplating the esoteric or mystical meaning, asking the Holy One and Shekinah to speak to them through this holy vehicle (merkavah). If they are seeking a vision in dream, they will do this each and every night, and as they go to sleep they will practice a dream union, and they will continue in this way until a vision comes in dream. If they are seeking a vision in meditation, they will contemplate the vision of the navi and enter into deep meditation upon it each day, and may even engage in spiritual retreat seeking a vision – and so they will continue in this way until a vision comes. If a dream or vision does not come, they will seek to further purify themselves and intensify their worship, understanding that, as yet, they have not created the necessary conditions for the Holy Spirit to move – the vessel as yet is not pure and holy.

In this you may know and understand that the visions recorded are as Gates of Light through which we may pass into the very same experience – if we know how to call upon the corresponding Names of God and how to invoke the corresponding angels or partzufim, then with the images that have been given we have the keys to the Gate of Light. Here, with the vision of Ezekiel, we know that the Divine Names of Elohim and Yahweh are key, along with the Name El Ha-Yakov and the 72 Names of God; and likewise, we know that an invocation of Archangel Metatron and the Hayyot, and Archangel Gavriel and the Kerubim, are key, and with these we know the Holy Names of Eheieh and Shaddai may also be called upon in a continuum using this holy vision as a vehicle for prophecy.

With God’s blessing and permission we can give one continuum of contemplation meditation using these keys.

The Holy Meditation

In preparation the son or daughter of the navim will purify themselves with prayer and fasting, and bathe themselves, and in a place they will not be disturbed, they will wrap themselves in their mantle and pray from their heart for a blessing and sanctification from the Holy One to entertain mystical prayer and prophetic mediation. Then, cleaving to the Messiah and Shekinah of Messiah inwardly, in the Supreme Name of Adonai Yeshua Messiah, they will call upon Ha-Shem, unifying their soul with each Sefirah in ascent, from Adonai to Eheieh – then calling upon the Holy Name of Elohim, they will invoke Elohim by extension with the intention of activating the 72 Names of Gevurot, and they will intone and envision those Holy Names of God from first to last with the intention of dispelling all klippot and uplifting holy sparks.

When they have accomplished this, then they will unify Elohim with Yahweh – the weaving unification of Elohim into Yahweh, and they will intone the unification of Yah Yahweh in extension, with the intention of activating the 72 Names of Hasidim. As they take up the sacred chant of these Holy Names, with the intention of invoking the Spirit of God in blessing and mercy, they will envision themselves in the midst of this Palace of Light – this holy vision of Navi Ezekiel; when the 72 Names of Hasidim have been chanted, they will unify Eheieh with El Shaddai, and they will invoke Metatron and the Hayyot, and Gavriel and the Kerubim.

All the while they will envision themselves in the Body of Light, and rising up in the Body of Light once these invocations are accomplished, they will pass into Clear Light Union, envisioning the dissolution of this Palace and their Body of Light into Clear Light, – engaging in full hitbodedut; in this state of Hashmal they will abide waiting on the Spirit of Yahweh.

This is one way prophetic consciousness might be invoked using this holy vision as a Gate of Entrance.

Powers of The Sacred Circle

Now, the Hayyot are the inmost essential manifestation of the Divine Powers of the Sacred Circle in Yetzirah – the Great Kerubim being the forms the Hayyot assume in the Four Directions; at the level of Beriyah, these are the four Holy Archangels Rafael, Michael, Uriel and Gavriel – the appearance of the Hayyot as Kerubim implies the presence of the four Archangels of the Sacred Circle within and behind. These four Holy Archangels, of course, are personifications of the four Holy Winds, or four emanations of Ruach Ha-Kodesh in the Sacred Circle, as given by Isaiah: the Spirit of Yahweh, the Spirit of Wisdom and Understanding, the Spirit of Council and Might, and the Spirit of the Knowledge and Fear of Yahweh; at the level of Atzilut, within and behind the angels and archangels, these winds are the Great Name of Yahweh (Yod-He-Vau-He).

The Hayyot are named, which alludes to Archangel Metatron (Torahkiel Yahweh) enthroned above – the flaming torches being ministering angels of Metatron in Sandalfon, and by mention of the Ofanim with the Hayyot, there is an allusion to Sandalfon, who is the Ofan of the Sacred Circle.

This holy vision is an invocation of the Powers of the Sacred Circle, as is well known to wonderworkers of the tradition – creating a Sacred Circle in a place of power in the wilderness, and calling upon the Name of Yahweh Elohim, and the Holy Shekinah, and calling in the Divine Powers through the corresponding Names of God and Names of Spirit, and the corresponding archangel and angels (Hayyot-Kerubim), is another way of invoking prophetic vision taught to us in this first chapter of Ezekiel.

*See the teachings on the Sacred Circle and Directions in the Order of St. Uriel.

The Hayyot, per their description, having four faces and four wings, are the powers of the Great Name in Yetzirah; specifically they are the powers of the permutations of the Great and Holy Name through which the entire array of spiritual forces in creation are ordered and directed. Thus, through knowledge of the Great Name and its permutations the forces of the Hayyot and Kerubim are directed by the navim and wonderworkers, all according to Ratzon Elyon.

These faces are also connected to triads of zodiacal signs: Capricorn-Aquarius-Pisces, the human face; Cancer-Leo-Virgo, the lion face; Aries-Taurus-Gemini, the ox face; and Libra-Scorpio-Sagittarius, the eagle face, which also speaks to the powers of the Tetragrammaton, as well as to the powers of the Twelve Messiahs, which is alluded to by the forms of the Hayyot being as those of humans. The zodiac represents the fullness of the Human One, specifically the Messiah, which is represented in the Old Testament by the twelve tribes of Israel and in the New Testament by the twelve disciples/apostles; this, too, speaks of the Powers of the Sacred Circle, the various manifestations of the One Life-power (Yahweh) in the Human One (Yeshua).

*See the discussion on the Woman of Light and her Crown of Stars in the Book of the Apocalypse elsewhere.

**You may also recall that the powers of the 72 Names of God, both the Names of Gevurot and Names of Hasidim, correspond with the zodiacal signs; thus, the Hayyot and Kerubim hold the light-power of these Holy Names in the world of angels, other orders of angels becoming the active powers of those Names, with the Malakim and Hashmalim speaking them, and the Ofanim and Ashim enacting the movements or wonders to be performed in Asiyah and the world.

In this you have the basic keys for the further invocation of the Divine Powers of Ezekiel’s vision.

Further Mysteries of the Hayyot

Now we are told that these Hayyot have two wings uplifted, and that they are interconnected by way of these wings touching those of Hayyah on either side, and we are told that they have two wings covering their bodies – with wings uplifted and touching they receive influxes from Olam Ha-Beriyah, the world of the archangels and cosmic forces, and with wings veiling themselves they hold those influxes, as well as transmit them. In just the same way, the navim are vehicles or channels of spiritual influxes, receiving from above, and holding and transmitting below.

Likewise, we are told that these Hayyot move straight ahead, and that they go wherever the Holy Spirit moves, without turning as they move – they move in the various directions of sacred space, which are the Six Sefirot of Zer Anpin, and they are forces flowing through the Netivot of Yetzirah. In a similar way, the navim bind their soul to the Holy Sefirot at the level of the Merkavah they can reach through kavvanah and devekut, and in so doing they draw upon the influxes of the Netivot, the powers of which are taught to us in the 32 Paths of Wisdom in the Sefer Yetzirah.

We are also told that these move to and fro like lightning – and so in the very instant that an initiate binds their soul to a Holy Sefirah or Netivah, corresponding to the Olam they are able to reach, in that very instant the Divine Power of that Attribute of God is transmitted to them.

This, then, speaks not only to the mysterious movement of spiritual forces in the world of angels – in Yetzirah or Zer Anpin, but it also speaks to the activities of the navim in the Merkavah experience, and it reveals what is to be done if the navi seeks to gaze in a Direction for prophecy, or seeks to draw Influxes from various Holy Sefirot to bless the people or perform wonders. Understanding this at the level of Yetzirah is to understand this at the levels of Beriyah and Atzilut, for as is said in the Holy Kabbalah: “As above, so below; as below, so above.”

Mystery of the Flaming Torches

Now, in the midst of the Hayyot we are told that there is another order of angels that are akin to flaming torches or burning coals – above we have given one interpretation of these angels, implying that they are the Ashim, the “souls of fire.” However, another interpretation, based upon the Hayyot being Kerubim, is that these are emanations of a certain class of Serafim, which stand within and behind the Kerubim.

There is also another interpretation based upon knowledge from the vision of St. John in Revelation, where we see angels that are lamps and lampstands before the Great Maggid, another image of the same spiritual forces but with a Christian navi, having been elevated by the reception of the Messiah. According to some masters of the tradition, these are an order of angels akin to the Ashim, but distinct from them, which serve in a similar way – the Ashim serve to illuminate individuals and assemblies, and these flaming torches or lamps serve to illuminate, but also to purify and sanctify; they appear when purification and sanctification is needed for illumination to take place.

In the midst of a divine vision there is often a need for a progressive purification and sanctification of the prophet – hence, what allows their continued ascent and gaze. The purification and sanctification of the navi by the Divine, of course, empowers them to purify and sanctify the people for their illumination – a central role of the navim, which is akin to the role of these holy angels of God. Once again, the activity of the angels reveals something of the activity of the prophet – a teaching of the Way of the Navi.

Having delved further into the mysteries of the Hayyot and the “secret angels” in their midst, if it is God’s will, in our next cycle of discourse we may venture into the mysteries of the Ofanim, the Wheel Angels; we will pray to the Holy One for the blessing and grace through which this might come to pass – Vehayah, amen.

O Kodesh Achad, please bless and empower us in our spiritual labor tending the Continuum of Light Transmission in this world so that we might draw souls up in the Great Ascension and bring glory to your Holy Name; amen.

Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Sat Jan 21, 2012 3:26 pm, edited 1 time in total.

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 Post subject: Hayyot & Ofanim
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Vision of Ezekiel: The Ofanim & Hayyot

Ezekiel continues the description of his vision of the Merkavah, relating the presence and appearance of Ofanim with the Hayyot, and speaking of the movements of the Merkavah:

“As I looked at the living creatures, I saw a wheel on the earth beside the living creatures, one for each of the four of them. As for the appearance of the wheels and their construction: their appearance was like the gleaming of beryl; and the four had the same construction being something like a wheel within a wheel. When they moved, they moved in any of the four directions without veering as they moved. Their rims were tall and awesome, for the rims of all four were full of eyes all around. When the living creatures moved, the wheels moved beside them; when the living creatures rose from the earth, the wheels rose. Wherever the Spirit would go, they went, and the wheels rose along with them; for the spirit of the living creatures was in the wheels. When they moved, the others moved; when they stopped, the others stopped; when they rose from the earth, the wheels rose along with them; for the spirit of the living creatures was in the wheels” (Ezekiel 1:15-21).

Here we are told that the spirit of the Hayyot (living creatures) is in the Ofanim (wheels), which is to say that the Divine Powers channeled through the Hayyot are transmitted through the Ofanim – as discussed in Gnosis of the Cosmic Christ, the Ofanim serve as the interface between the spiritual and material world, or specifically between Olam Ha-Yetzirah, the world of angels, and Olam Ha-Yetzirah, the world of celestial spheres and the actual elemental forces. Indeed, the Ofanim are the angels within and behind all movements of forces in Asiyah – the sun, moon, planets and stars, the elemental forces, times and seasons, and all cycles of power that might be named; this includes auspicious movements corresponding to Mercy-Hesed and inauspicious movements corresponding to Judgment-Gevurah (or Din).

In the Gnostic gospel entitled Pistis Sophia we are told that the Risen Messiah, Hayyah Yeshua, changes the metaphysical movements of the celestial spheres so that they “turn to the right for six months” and then “turn to the left for six months,” hence, towards Mercy and towards Judgment, respectively. This would be accomplished via the power of the Holy Merkavah, specifically, through the power of Ruach Ha-Kodesh manifesting through the Hayyot and Ofanim; there is also the mention in this holy gospel of upper and lower Aeons, and the power of the Savior over them, the Aeons being a Gnostic Christian expression for Wheels and Dominions. According to the Pistis Sophia, all of the powers of the cosmic and spiritual forces, the powers of the Holy Sefirot, Netivot and Olamot, are in the Light Vestures or Light Body of the Risen Messiah – the full manifestation of the Holy Merkavah as revealed to the prophets, though reaching up into Olam Ha-Atzilut, the Supernal World, the Pleroma of Light.

This turning towards Mercy or Judgment is expressed in the vision of Ezekiel by the ascent and descent of the Holy Merkavah, when the Ofanim are touching the earth the Holy Spirit and prophecy, along with wonders, are manifest among the people, and when the Ofanim are not touching the earth the fullness of the Holy Shekinah is diminished among them and Ruach Ha-Kodesh, prophecy and wonders are removed. This is determined, in part, by the flows and ebbs that are natural to the material world, and to the play of light and darkness, good and evil, Mercy and Judgment in it; but it is also determined by the flows of spiritual forces or the lack of them, flows of mercy and grace invoked by the faithful and elect. When the matrix of faith is strong and there are many holy and righteous ones in the world, the fullness of the Holy Shekinah or kingdom of God is made manifest, but when the matrix of faith is weak and there are relatively few holy and righteous ones, the Holy Shekinah is diminished, and the influence of the kingdom of heaven, Divine Sovereignty, is diminished.

Under the law and the old covenant, times and seasons were in effect, along with the play of Mercy and Judgment determined by the faithful and elect; however, according to the Holy Gospel, the law is suspended by way of the Sanctuary of Grace in Hayyah Yeshua, so that in the Sanctuary of Grace we transcend the Sphere of Fate, the Sphere of the Stars, and the sole determining factor is the faith of the children of God, and whether or not they attend to the continuum of the worship of God and the Continuum of Light Transmission – the proclamation of the Gospel of Peace (Shalom) and the imparting of the power of Truth and Light, the Spirit of God, or Living Presence and Power embodied. When the faithful and elect tend the Holy Continuum in the Covenant of Grace, the law is suspended and there are no times and seasons, and all spiritual forces are made subject to them in the Blessed Name of Yeshua Messiah.

Thus, St. Paul writes to the Galatians:

“Formerly, when you did not know God [El], you were enslaved to beings that by nature are not gods. Now, however, that you have come to know God, or rather to be known by God, how can you turn back to the weak and beggarly elemental spirits. How can you want to be enslaved to them again? You are observing special days, and months, and seasons, and years. I am afraid that my work for you may have been wasted”
(4:8-11).

Thus, under the law, while we can speak of times and seasons, auspicious and inauspicious cycles, in the Sanctuary of Grace the law is suspended and at any time the Holy Merkavah and the power of Ruach Ha-Kodesh in prophecy and the working of wonders may be manifest – the direct revelation of Hayyah Yeshua can transpire anywhere, at any time, with anyone who cleaves to the Risen Messiah and Shekinah of Messiah, and thus, prophecy and wonders are not bound to times and seasons under the New Covenant, just as our worship is no longer bound to the klippot of a physical temple and perpetual animal sacrifices and the restraints of the law, and true prophecy is not bound to the Holy Land.

This assumes, however, that among the faithful and elect the direct revelation of Hayyah Yeshua continues, and that among the faithful and elect there are those who hold the Gnostic and Light Transmission that flows from Hayyah Messiah, and that there are those among the faithful and elect who remember and keep the Holy Continuum, and who know and practice the Way of Merkavah in the Christian Kabbalah. Throughout much of what is called “apostolic succession,” of course, these mysteries have been completely lost and with them the power of Ruach Ha-Kodesh, true illumination, prophecies and wonders, have been lost.

Indeed, what has come to be called “apostolic succession” is as the Pharisees and scribes of whom Hayyah Yeshua spoke, as for example in the Gospel of St. Thomas, where it is written: “The Pharisees and scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside. You should be shrewd as serpents and innocent as doves” (Saying 39); and also, “Shame on the Pharisees. They are like dogs sleeping in the cattle manger. It does not eat or let the cattle eat” (Saying 102). This exactly may be said of “apostolic succession” in the exoteric or orthodox church, and of the priests, bishops and theologians of the outer and unspiritual church, for where is the power of the Holy Spirit and the working of wonders and prophecy, or the knowledge of the way of wonderworking and prophecy? If and when Ruach Ha-Kodesh is present, then this knowledge, understanding and wisdom is present; and the true apostolic succession is founded upon Ruach Ha-Kodesh, not as a conceptual and theological principle, but as an actual experience in the Messiah, a spiritual transmission that flows from the direct revelation of the Risen Messiah, as we see with the original apostles, including St. Paul, who speaks of himself as the least of the apostles.

In many respects, it seems that we live in a time much like that of Ezekiel, when the true power of Ruach Ha-Kodesh, and prophecy and wonders, have all but vanished; and yet, unlike Ezekiel, we have the Sanctuary of Grace, and any time we wish to return to the Way and put on the Blessed Name of Yeshua Messiah, in that very instant, through Divine Grace, all knowledge, understanding and wisdom of the Gospel may be restored, and with it, the full power of Ruach Ha-Kodesh will be restored. It is only a question of whether or not we are willing to the spiritual life and practice in the Messiah, willing to the spiritual education and spiritual discipline of the Life Divine in the Messiah.

This speaks to the true service of the sons and daughters of the prophets under the Old Covenant, and to the true service of the sons and daughters of the prophets under the New Covenant – the Mekubalim, those who have been received and who have received; each individual and each group of individuals who tend the continuum of the spiritual life and practice, who worship God and who invoke the Divine Powers, bring down an Ofan and generate an Ofan, which is the light-power and merit of the continuum they keep, which in turn contributes to the force of the Greater Continuum of all of the faithful and elect, of all streams of Light Transmission (or Wisdom Traditions). Indeed, just as the Ofanim are interfaces of the Divine Presence and Power in Asiyah and the world, so also are the true faithful and elect, the holy and righteous souls among us.

The power of the Ofanim and Hayyot, and of all the orders of angels and the archangels, and Names of God, is brought down into Malkut and the world through our spiritual labor in the Risen Messiah, the Holy Merkavah – the Holy Shekinah of the Messiah is manifest in her fullness and the kingdom of God, the Light Realm, is manifest upon the earth, the Holy Merkavah touching down, if you will.

Now Ezekiel's vision is at the level of Yetzirah or Zer Anpin, as has been said, it is clothed in the world of angels, and yet, with the mention of the dome, the holy throne and the One-Who-Sits-Upon-The-Throne, although gazing through the veil of the world of angels, Ezekiel gazes up into Olam Ha-Beriyah, and through the veil of Beriyah he beholds something of Olam Ha-Atzilut, but he sees and hears through the many veils of the Sefirot of Yetzirah and Beriyah, as though a reflection in reflection, far removed from the Cause of Causes, the Source of Issuance, Keter Elyon and Supernal Habad (Hokmah-Binah-Da’at of Atzilut).

This reveals to us something about the Holy Merkavah – although here it is spoken of in Yetzirah, by nature, it is metadimensional, spanning all of the Sefirot and Netivot, throughout all of the Olamot; in the coming of Adonai Messiah, specifically the revelation of Hayyah Yeshua, the Risen Messiah, the Holy Merkavah at the level of Atzilut is manifest in full for the first time, and in the Holy Messiah, we are uplifted to that height, our soul being empowered to reach into that Pleroma of Light, even into Supernal Habad, so that the Supernal Influx of Keter Elyon is put into our head – the Holy Crown of the Victory of the Messiah of El Elyon, the Divine I Am (Eheieh).

Essentially, prophecy under the dominion of the old covenant and the law had to be brought to an end in the time of Ezekiel in order to prepare the necessary conditions for the coming of the Messiah – the Opening of the Way. This is reflected by the Divine Name of Elohim first being used, and then the Great Name of Yahweh, for by this restriction under Judgment the deep yearning for the advent of the Holy Messiah was created so that the Messiah of El Elyon might be received by some among the people, and thus the Supernal Mercy and Grace of El might be poured out, the direct Supernal Influx touching down like lightning – the Way of Thunderbolt Illumination, the Supernal Habad of Eheieh, the Divine I Shall Be.

Above we hinted at a holy mystery, paralleling our times with those of Ezekiel – though truly, the parallel to the times of Ezekiel was the dawn of orthodoxy in the Christian stream, and the cessation of Ruach Ha-Kodesh throughout much of what would be called the “apostolic succession” with the conception of the Roman Church – the “Whore of Babylon” and “Great Beast” coming into dominion to steal and obscure the Light-power of the stream. Thus, our times, in fact, are as those times approaching the advent of the First Coming of the Messiah, which is to say that it is the Great Dark Age (Gadol Kali Ofan) before the Second Coming of the Messiah, one that will serve to invoke the deep and passionate yearning for God, the True Light, and the greater fullness of the Human One of Light (Messiah) in the people – hence, the conditions necessary for a greater advent of Supernal Influx, a greater advent of Supernal or Messianic Consciousness, as prophesied by the navim of old and by St. John.

This is reflected in the divine permission – the blessing and grace of God (El), being given for the open speaking of these mysteries at this time, and the open speaking and publication of many mysteries from many streams of Light Transmission; for standing in this Gate or Threshold of the End-Of-Days, the keys are being provided so that as a true and sincere yearning for God or Enlightenment dawns in individuals they might have the means to express that holy desire and fulfill that holy desire – being empowered to answer the call of the Holy Spirit.

Here we may say, just as the times of “prophecy” came to an end with Ezekiel, so now the times of “apostleship” isolate to a few, and held in bondage under the dominion of the demiurge and spirit of the antichrist, are coming to an end; though the Age of the Holy Spirit (Gadol Or Ofan) is not yet, the time of the greater outpouring of Ruach Ha-Kodesh is near, for the conditions necessary are being created so that those who are called and who are chosen may answer the call, fulfilling the prophecies that have been spoken and written in the streams of Light Transmission.

Those who have the call now, amidst this present darkness, and who answer the call, laboring in service to heaven and God through the greater darkness to come, will serve to preserve the Continuum of the Light Transmission through this Dark Age and will serve to open the way for the Age of the Holy Spirit to follow. Indeed, the spiritual labor of a relative few now shall be the salvation of many in the future – through their spiritual work in the Continuum of Light Transmission many will be uplifted in the Great Ascension, the Great Exodus.

We may say that this is the secret of two verses from Psalm 119:

“I long for Your salvation (yeshua), O Elohim, Your Torah is my rapture”
(174); the actual name “Yeshua” being the word for “salvation” in this verse – and we may say, “Your Gospel is my rapture.”

*This verse corresponds with the holy letter Tau, the Holy Cross.

And likewise:

“Your love shall come to me and I will be vitalized, for Your Torah is my rapture” (77).

*This verse corresponds with the holy letter Yod, the hand of Yahweh and Tongue of Fire.

In this we may contemplate the prophecy of Navi Joel:

“O children of Zion [Malkut], be glad and rejoice in Yahweh Elohenu [Tiferet]; for he has given the early rain [Shefa of the First Coming] for your vindication, he has poured down for you abundant rain, the early and the later rain [Shefa of the Second Coming], as before. The threshing floors shall be full of grain [souls harvested], the vats overflowing with wine [Blood of the Lamb] and oil [Supernal Chrism].

“I will repay you for the years that the swarming locust has eaten, the hopper, the destroyer, and the cutter, my great army that I sent against you.

“You shall eat of plenty and be satisfied, and praise the Name of Yahweh Elohenu [Yahweh your Elohim] who has dealt wonderfully with you. And my people will never again be put to shame. You shall know that I am [Anokhi, the Shekinah] in the midst of Israel, and that I [Ani, the Shekinah], Yahweh, am your Elohim and there is no other. And my people shall never again be put to shame.

“Then afterward I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions. Even on male and female slaves, in those days, I will pour out my Spirit”
(2:23-29).

In this light we may consider a verse from Navi Isaiah:

“…for the earth shall be full of the knowledge [Da’at] of Yahweh, as the waters cover the sea” (11:9).

And also a verse from Navi Jeremiah:

“And they shall no more teach every man his neighbor, and every man his brother, saying, ‘Know Yahweh’: for they shall all know me, from the least of them to the greatest of them” (31:34).

If we wish to gain insight into this Age of the Holy Spirit (Ofan Ha-Ruach Ha-Kodesh, or Gadol Or Ofan) we may contemplate and meditate upon the Vision of New Jerusalem in the Book of the Apocalypse – the vision of the Holy Merkavah ascending into Atzilut, the Holy Malkut of Atzilut descending upon the Good Earth (Eretz Tov).

When we take up the Continuum (Ofan) of the Navi in the way of the Christian Mekubalim, not only are we seeking prophecy – a Body of Vision, but we are laboring to fulfill prophecy – Wearing the Body of Vision.

As we are disclosing in our sacred discourse, the first chapter of Ezekiel, along with the Book of Revelation, holds the secret keys of this spiritual labor in the harvest of souls, so that being in possession of the keys and receiving the call we may take up our spiritual labor in the Holy Messiah, acting as co-creators and conscious agents in the ongoing revelation of the Divine, the fruition of all creation in the ascension of the Human One, the True and Holy Merkavah.

Here we may say that when we open to the Supernal Influx, and the Light-presence (Messiah) and Light-power ( Ruach Ha-Kodesh) indwell us, we are a merkavah of the Holy Shekinah of the Messiah in this world, and when we pass out of this world we shall be drawn up in the Holy Merkavah that is Hayyah Yeshua, being uplifted in the Great Resurrection and Ascension; the members of the Mystical Body of Adonai Messiah shall be gathered in and received in the Light Continuum (Or Ofan Ha-Yahweh).

This concludes this cycle of sacred discourse on the vision of Ezekiel and Holy Merkavah – in the Blessed Name of Hayyah Yeshua we pray for the blessing and empowerment from God (El) to speak of the holy mysteries of the dome, throne and One-Who-Sits-Upon-The-Throne in the next cycle of discourse – if it is the will of Elyon, the Supreme, so be it, amen.

Bless us, O Kodesh Hayyah Abba, and fulfill Your Holy Word in us; amen.


Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Sat Jan 21, 2012 3:32 pm, edited 1 time in total.

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 Post subject: Dome, Throne & Image
PostPosted: Thu Feb 28, 2008 4:45 pm 
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The Vision of Ezekiel: The Dome, Throne & Image

The depiction of Ezekiel’s vision continues:

“Over the heads of the living creatures there was something like a dome, shining like crystal, spread out above their heads. Under the dome their wings were stretched out straight, one towards another; each of the creatures had two wings covering its body. When they moved, I heard the sound of their wings like the sound of mighty waters, like the thunder of Shaddai, a sound of tumult like the sound of an army; when they stopped, they let down their wings. And there came a voice from above the dome over their heads; when they stopped they let down their wings.

“And above the dome over their heads was something like a throne, in the appearance of sapphire; and seated above the likeness of the throne was something that seemed like a human form. Upward from what appeared like the lions I saw something like gleaming amber, something that looked like fire enclosed all around; and downward from what looked like the loins I saw something that looked like fire, and there was a splendor all around. Like a bow that appears in a cloud on a rainy day, such was the appearance of the splendor all around. This was the appearance of the likeness of the glory of Yahweh”
(1:22-28).

The Great Dome

This dome is the vibrational barrier between Olam Ha-Yetzirah and Olam Ha-Beriyah; in order to ascend from one Sefirah to another, and from one Olam to another, essentially consciousness must vibrate at a higher frequency, as the vibration of consciousness increases, the soul is able to pass up in ascent –basically speaking, the entire radiant display of the mind shifts, and therefore the appearance of the reality display shifts.

The dome also alludes to various gradations of dualism in the mind, from the most gross dualism to the most subtle and sublime – dualism representing the fundamental cause of the impurities that arise in consciousness, from the primordial elements in their purity in Pure Radiant Awareness (Supernal Consciousness), through progressively impure manifestations of the elements, all the way to the most extreme impurity of the fundamental elements in the unenlightened condition. Thus we find that various gradations of dualism and the frequency of vibration in consciousness are intimately connected.

In our experience we see this reflected in the energy and vibration of different thoughts, emotions and images in the mind – negativity, which expresses a more radical dualism in consciousness between ourselves and others, and ourselves and God, tends to produce “heavy energy,” and a lower and discordant frequency of vibration; positive thoughts, emotions and images, on the other hand, which express some sense of connectedness and unity, produce a “lighter energy,” and a higher and more harmonious frequency of vibration. Thus, a central prerequisite for the experience of Ruach Ha-Kodesh and prophetic states of consciousness is completely positive thoughts, emotions and imaginations, or the cultivation of a positive and joyous mood, for as the masters of the tradition teach us, the Holy Shekinah or Holy Spirit cannot come to rest on a lethargic or depressed person, but only upon one who abides in peace and joy. On account of this, as a vehicle of devekut – energized enthusiasm and right attachment, it is very common for navim to listen to music, and to sing and dance, to generate a positive and joyous mood, and thus to open themselves to the inspiration and illumination of Ruach Ha-Kodesh; hence, the common creation and use of psalms by the holy ones.

The extent of dualism in Ezekiel’s vision is perfectly clear by the image of the Holy Merkavah, and the dome, throne and image of the likeness of the Human One above him, distinctly separate and apart from him; the same is true for visions that transpire in Beriyah, though the gradations of dualism in consciousness are far less in Beriyah, and in the peak grade of Beriyah nearly vanish altogether, except for the most subtle and sublime dualism – hence the inherent dualism of the peak state of mental consciousness, cosmic consciousness, which is the threshold of the Supernal or Supramental, Messianic Consciousness.

This teaches us that not only do we need to cultivate a completely positive view and attitude to take up the Way of Merkavah, the Way of the Navi, but we must also seek to dispel the illusion of separation, the dualism in consciousness, fundamental ignorance. This, of course, was the Divine Intention of the coming of Adonai Messiah, but unfortunately, under the dominion of exoteric orthodoxy the same old ignorance was reinstated as under the old covenant and law – the dogma of believing in the complete and radical separation of the human soul from God, the True Light. In this regard, it is no wonder that the power of Ruach Ha-Kodesh has all but completely departed from the majority of the “apostolic succession,” for the most essential intention and teaching of Yeshua Messiah has been lost: sin and death are illusory, for they are founded upon dualism or cosmic ignorance, which is illusory.

Essentially, the Messiah represents the very essence and nature of our soul, and the inmost part of our holy soul, yechidah, is the Dwelling Place (Makom) of God and Godhead; as the masters of the tradition have taught us, that part of our soul is so holy that even the highest among the angels of God cannot enter it – only God and Godhead can enter it. It is through this inmost part of our holy soul that we are able to draw near to God and acquire the most intimate knowledge of God, and through which we are able to enter into conscious union with the Divine, God and Godhead. If and when we embody this inmost aspect of our holy soul we will embody the fullness of the Supernal Shekinah, the fullness of the Divine Presence and Power of God, as we witness in Yeshua Messiah; it is the way of this Supernal Realization that Yeshua Messiah came to teach us – through the Sanctuary of Grace and this Body of Vision manifest in him, we are blessed and empowered to this Supreme Attainment. In fact, all in a supreme and holy mystery, this attainment of our soul is already realized in Hayyah Yeshua, the Risen Messiah; for our part, we need only surrender ourselves to Adonai, and enact an active and dynamic surrender to the Mother Spirit, Divine Grace.

This Holy Throne, in fact, represents the Holy Mother Spirit (Imma Ruach Ha-Kodesh) – Divine Grace, through which we are uplifted in the Messiah, and the One-Who-Sits-Upon-The-Throne is one who represents the fruits of true submission to God and the accomplishments of the Great Work brought about by the Holy Spirit, Divine Grace, with those who live in active and dynamic surrender. According to the Mekubalim, this appearance of the likeness of the glory of Yahweh is Archangel Metatron – the Glory Body dimension of Enoch (the “Initiate”) after his ascension; it is an image of the promise of God to anyone who walks with God, cleaving in the fullness of faith with heart and soul, mind and life – they also will be uplifted to eternal life and will stand among the Immortals, the Living Ones, the Enlightened Ones of the Divine Order.

Secret of the Holy Image

Now we may speak of the Holy Image enthroned as Metatron, and that is a true interpretation – and yet, when a prophet gazes upon the Image of the One-Who-Sits-Upon-The-Throne, as every navi can bear witness, it is first and foremost the Supernal Image of the navi him or herself that is seen; the holy image of the prophet as they are in the Holy Light of God and in God. Indeed, for as we ascend in the Holy Merkavah, drawing near to the Holy One of Being, we are drawing closer and closer to our True and Divine Being, the Divine I Am in us, and as we look and see the appearance of the likeness of the glory of Yahweh, we behold the Holy Image of the Messiah in us and ourselves in the Messiah – hence the appearance of Metatron, the Angelic Diamond Being, the facets of which are the Supernal Images (Zelem) of all souls as they are in the Holy Light, and in God and Godhead.

In this we learn that in the Way of the Holy Merkavah we must seek to know ourselves and learn to live as who and what we most truly are in God – living as that Holy Zelem that is hidden in the Messiah in the repose of Hayyah Abba, the Living Father.

A Secret Teaching of the Holy Merkavah

Here, divine permission is granted by the inspiration of Ruach Ha-Kodesh that we may speak a secret teaching of the Holy Merkavah; may all beings be blessed in our sharing of this holy mystery, and may those who receive it be blessed and empowered to know and understand its meaning, and to experience its Sweetness, which is Hayyah Yeshua. Amen.

This Holy Chariot, in truth, as we have said, is the *Mystical Body of the Messiah” – indeed, in its fullness it is the Threefold Body of Melchizedek. Now, the Hashmal and Hayyot are the Five Radiant Holy Breaths of the Spirit in this Divine Body, and the Ofanim, of which there are eight, for there are Wheels within Wheels, are the eight Interior Stars in this Divine Body; the upward and downward movement of the Holy Merkavah is the descending and ascending forces of the Serpent Power – and the throne and image of the Holy One upon it is the power of this Serpent uplifted and redeemed, brought to repose in the Brow Star and cessation in the Crown Star, the Realization of the Divine I Shall Be. This is the generation of the *Solar Body of the Resurrection* – the True and Holy Merkavah, and it is through the generation of this Holy Body of Light that we put on the Blessed Name of Yeshua.

The rainbow glory surrounding this Holy Image alludes to the Fruition – the Attainment of the Rainbow Body, the perfection of Clear Light Union as witnessed in the ascension of Adonai Yeshua Messiah.

*As you may recall from the teachings of the tradition, as presented in the name of Tau Miriam, blessed be her memory, these eight interior stars are the manifestation of the seven Sefirot of Construction in us, and the eighth is the manifestation of the Supernals, specifically, it is the Holy Star of Supernal Habad.

The Seal of the Continuum of Transmission

Thus, we come to the conclusion of our sacred discourse on the Vision of Merkavah in Ezekiel, having explored many mysteries of the Holy Merkavah as taught among Christian Mekubalim and, per chance, through the mercy and grace of God, having gazed to look and see, and to listen and hear in Ruach Ha-Kodesh.

We have taken up this sacred discourse in the style of our oral tradition, speaking with the Holy Spirit, according to the power of the moment and the authority ordained by Elyon, the Supreme; thus, as always, some mysteries were revealed, some hinted at, and others concealed, all according to the Will of God in the movement of spiritual transmission. Therefore, this is by no means the end of the potential revelation of mysteries from Ma’aseh Merkavah, the Discipline of the Chariot, but rather it is an essential introduction to those holy mysteries in the tradition, reflecting a principle body of teachings in the Order of St. Gabriel, one that has traditionally only been imparted mouth-to-ear in person, and that only to close acquaintances.

Having been shared by way of divine permission and inspiration, so also is a blessing from Kodesh Achad extended – a blessing of the Holy Shekinah, upon those who read and study this sacred discourse, and who reflect upon it, and pray about it, and who meditate upon it; and yet more, there is a special blessing upon those who are able and willing to take up this divine labor in the harvest of souls, receiving the call of the Holy Spirit and answering that call – may the Holy Spirit empower them to fulfill their call and mission. Amen.

For the blessing and grace of Yahweh Elohim to explore and celebrate deep mysteries, and for the revelation of those mysteries in Hayyah Yeshua, we shall say, “Hallelu Yah – Praise the Lord, blessed is the Holy Name of Adonai! Hallelu El – Praise God! Amen.

And so we pray: O Holy One, Heavenly Father, Earthly Mother, may the blessings and merit generated by this continuum of sacred discourse pour out upon all beings – may the inmost heart’s desire of all be fulfilled, all in the grace of Hayyah Yeshua; amen.

Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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