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[Tau Malachi]

Psalm 133: Invoking Chrism

1. How very good and pleasant it is when kindred live together in unity!

2. It is like precious oil on the head, running down upon the beard, in the beard of Aaron, running down over the collar of his robes.

3. It is like the dew of Hermon, which falls on the mountains of Zion. For there Yahweh ordained his blessing, life forevermore.

This is among the shortest of the psalms, and yet its runs deep and is filled with many layers of esoteric meaning. On the surface it is the image of the anointing of a cohen ha-gadol (high priest), an action that in ancient tradition was performed by a prophet, the Baal Shem Tov of the generation, just as with the anointing of the kings of ancient Israel. Thus, it is the image of a moment of initiation, the Light Transmission imparted to a high priest ordaining and consecrating him to his holy service in the temple. This ordination was something more than with other priests of the temple, for in his service the high priest would enter into the holy of holies, where no others but the master prophets could go, and likewise, aside from the great prophets, he was the only one who could pronounce the Great Name of God aloud – an action that was an integral part of his service on a certain holy day when blessings the people, the children of Israel. Thus, within this psalm is something of the spiritual transmission or empowerment for entrance into the holy of holies where the ark of covenant sat, upon which the Holy Shekinah rested, and for the intonement of the Great Name of Yahweh.

Now, the four Holy Letters of the Great Name, as explained in Gnosis of the Cosmic Christ, represent the entire Tree of Life through five Olamot: Adam Kadmon, Atzilut, Beriyah, Yetzirah and Asiyah, and more than represent the Holy Sefirot and Netivot in the five Olamot, as Hokmah of Atzilut, which is called Reshit, “the Point which is the Beginning,” the Supernal Abba (Father), from which all of the Holy Sefirot emanate, Yahweh contains the full power of the Tree of Life – the full power of all of the Holy Sefirot, from Adam Kadmon to Asiyah.

The true implications and meaning of this is, of course, completely inconceivable and incomprehensible to the finite reason and intellect, or mental consciousness; and yet, such is the Great and Holy Name of Yahweh – the Great Force or Life Power of all, in heaven and on earth, before the beginning and beyond the end; hence, “That Which Was, Is and forever Shall Be,” the Light Continuum.

The meaning of this Great and Holy Name of God plays out in the verses of this psalm – it is pure Kabbalah.

In the first verse, the words “good” and “pleasant” indicate Supernal Blessings – Supernal Mercy, Supernal Grace, and “kindred that live together in unity” indicate Adam Kadmon and Atzilut, which are the Realm of Yichud-Unity; at the same time these “kindred” are the Holy Sefirot of Atzilut, the Holy Names of God and Partzufim, which exist in complete unity – the Sacred Unity of God, Ain Sof, the Infinite.

According to the masters of the tradition, when the Holy Name of God is blessed and invoked below, and the Holy Names of God are unified below, their unity and force is activated above and a flow of blessings occurs, the ruhaniyot (spiritual essences) and shefa (spiritual influxes) of the Supernal Sefirot pour down into Beriyah, Yetzirah and Asiyah, and are received in this world through the holy ones who invoke The Name, the faithful and elect. Essentially, pronouncing The Name with full kavvanah and devekut, and with full knowledge and understanding of The Name and how to pronounce it, the one who utters it in a state of purity and holiness, with divine authority, becomes rather like a lightening rod, attracting the spiritual influxes of the Holy Sefirot to themselves, and even the great Supernal Influx, which may then be transmitted from them to the people and the land. This lies within and behind the power of the prophets to bless and anoint people, including high priests and kings, and it lies within and behind the priest’s ability to bless the people and the king’s authority over the people and the land – all in service to Yahweh.

Thus, “when kindred dwell together in unity” indicates the Community of Israel rightly ordered and in harmony with Ratzon Elyon – the Intention of the Most High, and it indicates the mystical prayers and meditations in worship through which the soul binds itself to the Holy Sefirot and unifies the Holy Names of God; specifically unifying the Great Name of Yahweh. When there are holy ones, tzaddikim and navim, who know the way of such spiritual and mystical worship, ruhaniyot and shefa of the Sefirot of Atzilut is drawn down, but if such spiritual and mystical worship is not performed, then in effect the final He is removed from the Great Name and the flow of blessings is impaired or obstructed – and worse yet, when this happens, the spiritual forces of the Holy Sefirot is diverted to the Other Side, feeding the dominion of the klippot, rather than filling the Holy Shekinah, Malkut.

This explains the distinction between Malkut manifest under the dominion of Mercy-Hesed or under the dominion of Judgment-Gevurah; it is all predicated upon the actions of human beings and their worship of God, the True Light, versus actions corresponding to the klippot and the worship of false gods, which correspond to klippotic forces. Thus, this psalm is an invocation of the fullness of the Holy Shekinah, or Malkut manifest under the influence and dominion of Hesed – the Mercy of God (El).

The precious oil is, of course, the Supernal Ruhaniyot and Shefa flowing out into the Sefirot of Beriyah, Yetzirah and Asiyah, and then being transmitted to the faithful and elect.

The oil pouring down on the “Head” on one level is the issuance of Adam Kadmon pouring out upon Arik Anpin (Big Face) and the beard is its flow through Abba and Imma, Atzilut and Beriyah; the mention of Aaron and Aaron’s beard is the flow through Zer Anpin (Little Face), Yetzirah, the collar of his robe being the lower aspects of Zer Anpin and alluding to Nukva (the Daughter), Asiyah.
Atzilut is the World of Sefirot – the Holy Names of God, the Attributes of God, and Beriyah is the world of archangels and cosmic forces, and Yetzirah is the world of angels, and Asiyah the world of celestial spheres, the stars and zodiac, sun, moon and planets.

The “dew of Hermon, which falls on the mountains of Zion,” repeats this theme and teaching – for the “dew” is Supernal Ruhaniyot and Shefa, and the mountains of Zion are the Holy Sefirot in Beriyah, Yetzirah and Asiyah; however, there is something of a shift in this metaphor, for the “dew of Hermon” may be understood as the issuance from Beriyah, the “mountains of Zion” as Yetzirah, and Zion as Asiyah, and specifically as Malkut.

The final verse, of course, seals the reception of the blessing, citing the Great Name of Yahweh, and the ordination of Yahweh – Divine Providence, Divine Sovereignty; then it proclaims the fruition of the blessing, salvation, eternal life, the enlightenment and liberation of souls.

Now, in truth, under the law, and in the order of the old priesthood among the Levitates, and in the old prophetic succession, there was no true salvation, no actual blessing of eternal life, no full enlightenment and liberation of souls – thus, to mention eternal life is to allude to Melekh Messiah and to a greater and divine priesthood that ordains forever, the Order of Melchizedek. Indeed, the entire psalm points to the Messiah and the Order of Melchizedek, for under the law and the old covenant, though something of the Supernal Ruhaniyot and Shefa could be brought down, always it was veiled and downgraded, for there was no fit and holy vessel to receive the full and direct influx of Supernal Chrism, Supernal Grace.

This is reflected in the division between prophet, priest and king in the old covenant – a division set into motion by Moses in his refusal to speak, and one made even greater by the insistence of the Israelites on having a human king like their neighbors; thus the Supernal Chrism was divided into three branches, so that no single individual carried the fullness of the Supernal Chrism.

This, then reveals the significance of the Supernal Chrism in Adonai Yeshua Messiah, and the nature of the Holy Chrism in a true apostolic succession – in Baal Yeshua the Holy Chrism of Prophet, Priest and King is joined, but not according to an earthly and mortal institution, but rather according to a heavenly and divine order as ordained in El Elyon, the Supreme – the Order of Melchizedek.

The nature of this Holy Chrism is the knowledge, understanding and wisdom of Yahweh, which is to say, Supernal Habad, Supernal or Messianic Consciousness; hence, the Holy Name of Yeshua, which is the Name of Yahweh with the addition of the Holy Letter Shin.

*Gaze upon this Holy Letter, and look and see! It is composed of three prongs surmounted by three Yod, all of which are joined below as One – the fullness of Supernal Chrism embodied in Yeshua Messiah; hence, the Shekinah of Messiah.

In this is eternal life – the enlightenment and liberation of the soul.

This psalm is a prophecy of the coming of the Messiah, and it is a teaching upon the power in the Blessed Name of Yeshua, which is the Name of Yahweh; Yeshua, specifically, “salvation” or “Yahweh saves.”

*Here we may note that “yeshua” is used as a word in Psalm 119:174 and is translated as “salvation”: “I long for your salvation [yeshua], O Yahweh…”

In this we have given the keys to kavvanot for prayers and invocations with Psalm 133, and as might be imagined, there are many practices generated by Christian Mekubalim with this psalm, as well as by ancient Israeli navim – the power of Holy Chrism is in it, and knowledge of how to invoke it.

Here, through the blessings and grace of El, perhaps we may share some practices with this psalm, having considered its deeper esoteric meaning and significance.

Simple Recitation

Wrap yourself in your mantle, intone the Shema and bow down, and holding the image of the Great Name before you; rest your mind upon The Name as your object of meditation, abiding in primordial meditation with object inwardly.

*This alone may invoke thunderous insights, or even the experience of Ruach Ha-Kodesh, for where there is fear of Yahweh and love of Yahweh there is great power in this Holy Name.

If, however, the Holy Spirit does not come upon you, having memorized Psalm 133, recite the holy psalm again and again, swiftly and accurately; as you do this, open yourself completely to the Shekinah of Yahweh and Ruach Ha-Kodesh.

As you are reciting, the Holy Spirit may come upon you, or the spirit of a holy tzaddik may be attracted to you and become a vesture of the power of The Name to you, or else, a holy maggid may come and serve as a conduit of the Divine Presence and Power of Ha-Shem to you – or quite simply, when you are done, you may find that the Spirit of God has implanted a word of God in your heart. If and when there is such a shift, stop reciting, commune and listen, or if a vision arises, look and see.

If nothing transpires but the peace and joy of true worship – still it is good; completing the movement, give praise and thanks and worship in the presence of Yahweh, and pray for the blessings of Yahweh to pour out upon the people and the land, all your relations.

*At times the sons and daughters of the navim will seal this practice with a Holy Wedding Feast.

An Extension of the Practice

After many recitations of the holy psalm if Ruach Ha-Kodesh does not take you up, then you may intone the Holy Name through extension:

Ya-YaHa-YaHaVa-YaHaVaHa

*Then you may intone it with the vowels sounds “I,” “O” and “U,” and then all of them may be joined as one great chant, and intoned again and again as with the psalm.

When this is done, the initiate’s hands are raised as in giving the priestly blessing or intoning the Shema, head covered with their mantle and eyes gazing up into the heavens; either that, or by divesting themselves of the klippah of matter and intoning in the Body of Light.

If The Name is intoned, then the initiate will envision a Union with The Name, the Holy Letters dissolving into fluid flowing light, streaming to the top of their head and pouring down into their heart.

A Greater Practice

Before taking up this practice, the initiate will bind their soul in ascent from grade to grade until they reach Keter Elyon; reaching Keter Elyon, they will perform the yichudim of Names in ascent, and then perform the yichudim of Names in descent, drawing down the blessings – then they will perform the practice of the Vision of the Name and Union with The Name, as above.

The Blessed Name

The Blessed Name of Yeshua is often used by Christian Mekubalim in place of the Great Name of Yahweh, and when this is done another Body of Vision is generated – binding the soul in ascent and unifying the Holy Names in ascent and descent, the initiate will generate their Body of Light in the image of The Name, but with the Holy Shin above their head as the Holy Dove of Supernal Chrism.

*The Holy Letters are envisioned in their traditional elemental colors, and the Holy Shin is envisioned as brilliant diamond-like light.

As they recite, they will envision influxes of light from the Shin flashing down into them, and so also when they intone the Blessed Name, though more frequent and with greater intensity; in fruition of the chant of the Blessed Name, they will envision themselves as The Name dissolving and merging with the Holy Shin, and then, as the Holy Shin, they will envision that they dissolve into the Clear Light – this may lead to the experience of direct knowing called “No Prophecy” or “Pure Utterance.”

If the initiate cannot remain in Clear Light Union or the Body of Truth – they will arise in Body of Glory as Hayyah Yeshua; and from Body of Glory they will envision their physical body as an Emanation Body – and entering into it, through the Holy Spirit, they will speak prophecy or preach the Gospel of Truth as Adonai Messiah, and they will celebrate the Wedding Feast as Adonai.

In fruition they will give praise and thanks to El Elyon and pray for all living spirits and souls, including those counted among the “dead” – and specifically they will pray for emanations of the Messiah to go out into all realms, worlds and universes of Perud, and that all might be blessed and uplifted into Yichud.

This completes the movement.

The Call to Bless or Anoint

When a holy tzaddik or navi is called to bless or anoint a person, being sent by God, they may take a jar of holy oil and set it upon their rug, and wrapping themselves in their holy mantle, with staff in hand, they will call upon Ha-Shem and the Divine Powers in the Blessed Name of Yeshua Messiah – then they will make offerings, intone the Shema, and placing their staff by the jar, they will bow down with their head towards the jar to the east, the Direction of the Wind of Yahweh.

They will hold The Name before them, and they will intone The Name, and then they will run and return by way of the Sefirot of the Middle Pillar, and taking the jar in hand they will recite Psalm 133 ten times, holding the conscious intention of the fullness of the Chrism or Holy Shekinah in the oil.

Then they will envision the one whom they have been called by the Spirit to bless or anoint, and speaking a blessing upon them they will envision the person before them, and envision the person in Body of Light transformed into The Name, with the Holy Shin above their head – calling upon Ha-Shem, they will pray that the blessing or chrism comes upon the person, and envision them receiving it from the Holy Shin; as they envision this, they will envision a great luminous assembly of tzaddikim and maggidim surrounding the person.

When this is done they will go to the person they are to bless or anoint and do what they are sent to do, and speak what they are sent to speak.

This completes the movement.

*As you may have noticed, in this a ceremony for blessing holy oil is given.

These are a few practices with this psalm taught in the Order of St. Gabriel, as well as in the Order of St. Uriel.

May we be blessed to abide and live in service to heaven and Ha-Shem, and unifying the Great and Holy Name may we be empowered to fulfill our service and accomplish our soul’s mission – all in Hayyah Yeshua; amen.

Blessings & shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia