Ransom to escape the bondage of the alien god

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Ransom to escape the bondage of the alien god

#1 Postby malochim » Thu Dec 08, 2011 4:07 pm

Shalom,

While preparing for today's skype session I listened to a shabbat discourse on the rite of ransom from the bondage of an alien god. A couple of questions arose, first of all the alien god is something that sparked my interest. I know that in the tradition it is said the the klippot are shells or remains from previous universes that lie dormant in primordial space and that are activated by the creative force of the supernal light. I remember reading somewhere that there are theories about there being 3 universes or cosmic cycle previous to this one in which the amount of Gevurah/Serverity was greater and the balancing act of Hesed was not in place. According to that teaching the 3 universes resulted in nothing good arising at all from those universes, so they passed into destruction.

Do we have some similar teaching in our tradition? And is it called an alien god because it is remnants from an "alien universe" previous to this one, in which completely different laws (balance of gevurah, hesed) was active?

Blessings in the Light of the Messiah,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

Brooke

#2 Postby Brooke » Fri Dec 09, 2011 3:34 am

This is a good question, brother. I've had a few question similar to this since coming to the path. Looking forward to discussion of this.

Blessings!

Tau Malachi
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"Alien God" & influences of "alien univer

#3 Postby Tau Malachi » Sat Dec 10, 2011 1:32 pm

Greetings and blessings in the light of the Messiah!

In our Christian Kabbalah the phrase “Alien God” is most often used to speak of God, the True Light, and indicates that very often God is not known, or is completely hidden, even to many who may believe in God and worship in exoteric religions. Instead, having strange concepts about God, often it is the demiurge that is worshipped, or the shadow of the demiurge, and therefore to many God, the True Light, is an “Alien God,” false lights being worshipped in place of the True Light. If we ask, for example, “What god is worshipped by terrorists emerging from any fundamental or orthodox religion?” Surely it is not God, the True Light, that is known and worshipped by those who act upon the violent inclination, or evil inclination, committing murder in the name of their god, but rather, it is the shadow of the demiurge, Satan that is worshipped, God forbid! Thus, the True God is, indeed, an “Alien God” to such individuals, completely unknown to them.

At times, though, in reference to certain popular dark occult teachings, the phrase “alien god” will be used in an opposite fashion to indicate in the Holy Kabbalah what would normally be called “strange gods,” and in this context, speaking of strange gods, the phrase indicates all manner of klippotic beings-forces, archonic and demonic, that might be worshipped as “gods” and “goddesses” in ignorance. Among these klippotic forces are those, indeed, that come from other, alternative universes, and as such might rightly be called “alien” to this universe or great cosmic cycle.

Thus, like several other terms in the tradition “Alien God” is used with a dual meaning, and so we need to listen and hear the teaching or context in which it is used to determine the intended meaning. In this regard we might consider the term “serpent,” which also can have opposite meanings in our Christian Kabbalah.

Regarding universes, or great cosmic cycles, that were created and destroyed before the creation of this universe, or great cosmic cycle, on one hand we may speak of the Sefirot of the Olamot coming into being, then fracturing and shattering, the playing out of the shiverat ha-kelim, or “shattering of the vessels.” If we do not include Olam Ha-Adam Kadmon, but speak of Atzilut, Beriyah and Yetzirah, understanding Olam Ha-Asiyah as our own universe, then we may speak of three Olamot-Universes preceding this Olam-Universe. To say that “nothing good” comes from these universes, however, would not be true, though it would be true to say that sparks of holiness become bound up in shards of the vessels shattered, generating klippot, admixture and evil, while at the same time generating goodness, truth and light. In other words, light and darkness, and admixture, is generated or created through the creation and shattering of the Sefirot of these Olamot; hence, the generation of the entire play of spiritual forces within and behind this universe and world. On the other hand, in truth, including Adam Kadmon, and understanding the nature and reality of these Sefirot and Olamot, there were countless universes, worlds and realms created before this universe, countless great cosmic cycles that came into being and passed into destruction before the arising of this great cosmic cycle. Again, to say, however, that “nothing good” came from these universes or great cosmic cycles would be falsehood, for from within every universe or great cosmic cycle there are living spirits and souls that are taken up in the Great Ascension, attaining enlightenment and liberation, their salvation, while many that are not able to ascend, but instead pass into destruction, or what is called the “second death.” The sparks of these spirits and souls that enter into destruction or the second death are reactivated in the generation of another universe or great cosmic cycle, passing into the next cycle of creation, and therefore something of the karmic continuum of previous universes arises in the creation of this universe.

On one hand, we can speak of universes or great cosmic cycles that arise and pass away before this universe comes into being, and there is a certain relative truth in this; however, on the other hand, given the nature of a universe or great cosmic cycle, and the arising of space-time, viewed from the eternal realm, the supernal and primordial dimension, all of the universes or great cosmic cycles are simultaneous realities, and we cannot speak about “before” or “after.” Indeed, for there is no space and time so as to speak in terms of time, past, present and future, until the universe comes into being, and likewise, because time-eternity and timeless-eternity intersect, the reality of multiple, countless universes or great cosmic cycles is profoundly non-linear, while also having a linear quality. This, of course, is very perplexing and enigmatic from the perspective of linear and dualistic mental consciousness, but it is known and understood in the experience of supernal or supramental consciousness, which we may call a “meta-dimensional consciousness,” or non-dual gnostic awareness.

Thus, at one and the same time we may speak of influences from previous universes that have passed into destruction entering into our universe, something of a great karmic continuum; but, we may also speak of forces, influences, coming from simultaneous realities, or “parallel universes,” if you will – hence, “alien” influences from other universes.

Here we may say that some universes can be so different from our own, operating on very different laws or principles, that their influences can be very disruptive and harmful to this universe. In their own reality there can be beings-forces that are luminous and good, but that in our reality, in effect, appear dark and hostile, or evil, and are very detrimental. Likewise, along with these, there are also beings-forces of archonic and demonic kinds that are sorely admix or evil in any reality in which they arise.

It must be said, though, that all influences of spiritual forces from other universes are not negative, there are also many positive influences as well. Thus, in truth, there are many influences of spiritual forces from other realities or universes that enter and effect our reality or universe, good and evil, certainly so!

Now, there are spiritual forces that enter and may influence our universe through portals or gateways that form between universes in inner, metaphysical dimensions, as well as between various dimensions of space-time, but more commonly spiritual forces enter and gain influence through human beings who form spiritual, mental or vital links with these entities, and who become “portals” or “channels” of their influence and power in this world and universe. If we look into certain esoteric Christian Scriptures, or those that have come to be called “gnostic,” this is often spoken about – the reality of all manner of spiritual beings-forces within and behind the great matrix of creation, understanding the “great matrix of creation” as composed of countless universes or great cosmic cycles, arising in countless dimensions.

This, exactly, is what the Great Tree of Life depicts, spanning from Adam Kadmon to Asiyah, including Sefirot and Klippot, the “Other Side”; and in teachings that mysteriously indicate “klippot” associated with Adam Kadmon or Atzilut, on one level we may understand influences of other, “alien” universes, in a manner of speaking.

As you might imagine, this awareness greatly expands what is meant by the “world of angels” and “world of archangels,” so that not only are there spiritual forces that form this matrix of creation implied, but also the possible influences of spiritual forces from other matrixes of creation, or from other universes or great cosmic cycles.

Here I’m inclined to pause and wait upon the Spirit of Yahweh.

O Adonai, we pray for the tikkune, the rectification of all. Amen.


Peace be with you!
Tau Malachi
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Tikkun of previous Karmic/Cosmic cycles

#4 Postby malochim » Mon Dec 12, 2011 2:22 am

Shalom,

" Again, to say, however, that “nothing good” came from these universes or great cosmic cycles would be falsehood, for from within every universe or great cosmic cycle there are living spirits and souls that are taken up in the Great Ascension, attaining enlightenment and liberation, their salvation, while many that are not able to ascend, but instead pass into destruction, or what is called the “second death.” The sparks of these spirits and souls that enter into destruction or the second death are reactivated in the generation of another universe or great cosmic cycle, passing into the next cycle of creation, and therefore something of the karmic continuum of previous universes arises in the creation of this universe. "


This puts the Great tikkun and the mercy of God in a new light, salvation or reintegration into the light seems to include all. Almost as if each cosmic cycle is one great incarnation of Adam Kadmon/Adam Ha Rishon, the negative karma as such being the stragglers of that cycle being reintegrated in upcoming/parallell creations.
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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Nature of the klippot

#5 Postby malochim » Wed Dec 14, 2011 1:08 am

Shalom,


Perhaps something more could be said of the various types of klippotic spiritual forces that exist in the gnostic cosmology. For instance there are archonic, titanic, tyrant and demonic entities. It would seem that demons are more extreme manifestations, and that archons etc are of a more admixed nature sometimes not directly opposing the will of God.

It is said in the tradition that the evil inclination and the cosmic ignorance was introduced on the second day of creation which would correspond with Daath and Beriyah? And from there the cosmic ignorance increase in Yetzirah and Assiyah. How does the Tree of Knowledge of Good and Evil correspond with the Tree of Life? Would an arch demon be related to the same force corresponding to a sefirot in Beriyah? I know that there are wrathful manifestations of the sefirot but that would seem to be something completely different from an arch demon.

The 3 lower sefirot are said to be connected with Nefesh Behamit and the evil inclination, does it also correspond with the Olams from Beriyah and down then also?

I remember hearing something about Adam Kadmon also being associated with the demiurge in a very subtle teaching. How does this relate to previous universes and the great tikkun?

Blessings in the Light of the Messiah,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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The Great Matrix of Spiritual Forces

#6 Postby Tau Malachi » Wed Dec 14, 2011 12:27 pm

Greetings and blessings in the light of the Messiah!

In our Christian Kabbalah the Other Side, or the dominion of the klippot, corresponds with archonic and demonic forces, which is to say undivine forces, along with dark and hostile forces, or anti-divine forces. The terms “archonic” and “titanic” are synonymous in our teachings, and when the term “tyrant” is used it indicates a darker archonic forces, one that is very oppressive and unjust. The best way to understand demonic forces is as “shadows of the archons,” for they represent greater darkness, complete evil. Essentially, archons, and their angels, serve their own self-interests, which at times are in accord with the will of God and kingdom of heaven, but at other times oppose the will of God and kingdom of heaven; hence the term “undivine.” Demons, on the other hand, oppose the will of God and kingdom of heaven; hence the term “anti-divine.” They are creatures of pain and hatred, entities that delight in perversion, torment, destruction and death, and not only do they oppose the will of God and desire to prevent the realization of the kingdom of heaven, but often they also oppose the dominions of the archons, or seek to draw archonic dominions into greater darkness or evil. Thus, the great matrix of spiritual forces is not just a matter of light versus darkness, good verses evil, but there are also various gradations of admixture of light and darkness, good and evil; hence, an entire spectrum of spiritual forces, divine, archonic and demonic.

As perhaps you might imagine, in a certain respect archonic forces may pose the greatest resistance and obstruction to the enlightenment and liberation of souls, for while there is darkness in them, or evil in them, there is also light in them, or good in them, and often they can seem very “good,” or “righteous,” when, in truth, they are not. In this regard we might consider something very common among unenlightened societies of the world, the tendency towards nationalism or patriotism, which often sets peoples against peoples in great conflict, justifying all manner of violence and evil. This is the worship of the chief archon of a land and people, and it is a great obstruction to the realization of the kingdom of heaven – the realization of the Sacred Unity underlying all. This klippah of nationalism or patriotism is so pervasive and powerful, and so deceptive, that there are many who would propose that I am in error, or even inspired by “evil” in writing this, for they believe in some way this klippah is righteous and good, and accords with God’s will. This, exactly, is the significant problem we face with archonic forces, their influences can seem “good” and “normal” to us, when in truth they are not good, but are sorely admixed, impure, and unenlightened.

The Tree of Life corresponds to the Holy Sefirot of Adam Kadmon and Atzilut, the realm of yichud (unity), and the Tree of Knowledge of Good and Evil corresponds to the Sefirot of Beriyah, Yetzirah and Asiyah, the realm of perud (separation). Thus, the Other Side, or the dominion of the klippot, comes into being in Olam ha-Beriyah, and its power and dominion increases through Olam ha-Yetzirah and Olam ha-Asiyah.

(Olam, universe, singular; Olamot, universes, plural)
Chief archons and arch demons are the klippot of the Sefirot of Beriyah, impure emanations, or distortions, of the divine presence and power manifest as the Sefirot. Lesser archons, and the angels of archons, along with the minions of demons, are the klippot of the Sefirot of Yetzirah; while all manner of admixed, or unclean spirits, including fierce spirits or hungry ghosts, and dark or evil spirits, are the klippot of the Sefirot of Asiyah.

Now, in Adam Kadmon and Atzilut there are no klippot, but the root and cause of the generation and creation of klippot exists in Adam Kadmon and Atzilut; that root or cause is Gevurah-Severity, or Din-Judgment, the principle of restriction and distinction that leads to division or separation, and therefore opposition. Likewise it is in Da’at-Knowledge, in the sense that, at the outset, all abides in unconscious union, primordial ignorance, and so arises in individuation in ignorance, cosmic and fundamental ignorance, and this ignorance in apparent separation gives rise to the evil inclination, the desire to receive for self alone; hence, self-grasping, attachment and aversion.

Understanding the reality of the great matrix of spiritual forces, and the great conflict of spiritual forces within it, and understanding that Asiyah is dominated by klippotic forces, if one is able to gaze into the astral dimension of the earth, one finds that, largely, it is populated with entities of the klippot. In fact, in the midst of this dark and perverse age the dominion of the klippot is even greater than previous ages, for the matrix of faith has been shattered for the most part, and more and more human hearts and minds link with and channel darker spiritual forces, often believing there is nothing wrong in what they are doing. In the midst of this, as you might imagine, it becomes very important that the faithful and spiritual elect passionately labor to invoke divine forces, and seek to be conduits or vehicles of the Divine Presence and Power, actively laboring for a balance of light and darkness in the great matrix; and along with the invocation of divine forces, so too, there is a need to banish klippotic forces, or to pacify, enrich, subjugate or destroy klippotic forces. This is a most significant part of our ongoing spiritual labor for the kingdom of heaven each and every day in prayer, meditation and sacred ceremony.

If and when we are aware of the relative reality of spiritual beings-forces, and of the dominion of the klippotic forces, we will understand the need for the Savior and the rite of ransom, and the generation of the sanctuary of grace, divine assistance in the enlightenment and liberation of souls. Likewise with this awareness, cleaving to Hayyah Yeshua, the Risen Messiah, in service to the kingdom of heaven and submission to the will of God, we will passionately labor to invoke the spiritual powers of the Holy Sefirot, the Divine Attributes, and to banish and dispel the klippot, the impure husks of admixture and darkness. In other words, we will take up the spiritual labor of the harvest of souls with the Messiah and Shekinah of the Messiah in full zeal.

It is true, the generation of the countless universes, or great cosmic cycles, are, in effect, the incarnations of Adam Kadmon, and from one universe or great cosmic cycle to another sparks of the soul of Adam Kadmon are uplifted and reintegrated, rectified; these being the living spirits and souls that become actualized and realized in any given universe or great cosmic cycle. Those sparks that remain in bondage to the ignorance, or those living spirits and souls that do not enter into the Great Ascension, pass into destruction, but in so doing they will arise in another universe or great cosmic cycle, and eventually they will become enlightened and liberated, receiving their salvation through Divine Grace. This reflects the mercy and love of God, the great compassion of God, and it reflects the truth of universal salvation in the Messiah. Although all living spirits and souls in a given world, or universe, will not be saved, or will not become enlightened and liberated, the sparks of those who do not receive salvation will pass into other worlds, or other universes, and eventually will be uplifted in the Great Ascension.

In terms of the aspects of the soul, nefesh corresponds with Malkut, the outer aspect of ruach with the Action Triad and the inner aspect of ruach with the Moral Triad, neshamah corresponding with Binah. As the soul evolves and awakens, it is able to reach into inner, higher Olamot. Thus, we may speak of various gradations in the evolution of the soul corresponding with the Olamot, so that, for example, there is a reality of our nefesh corresponding with each Olam, and even the potential of a manifestation of nefesh corresponding with Malkut of Atzilut, which is our appearance in the resurrection within the World to Come.

Perhaps in another discussion we can take up deeper teachings on the various aspects of the soul, and the various gradations of the realization of our soul.

O Adonai, we pray, let the spirits of your righteous ones and your holy angels be with us this day, and let all evil be banished from us. Amen.


Peace be with you!
Tau Malachi

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Nefesh of Malkut of Atzilut

#7 Postby sheryl » Fri Dec 16, 2011 1:41 pm

Dear Tau,

Praise and gratitude to Yahweh Elohim for these teachings!

The following caught my eye, in reading and then in being compelled to immediately re-read, again and again thinking wow.

As the soul evolves and awakens, it is able to reach into inner, higher Olamot. Thus, we may speak of various gradations in the evolution of the soul corresponding with the Olamot, so that, for example, there is a reality of our nefesh corresponding with each Olam, and even the potential of a manifestation of nefesh corresponding with Malkut of Atzilut, which is our appearance in the resurrection within the World to Come.


This seems to touch on recent contemplations on the nefesh - being in this world but not of it.

What I am hearing is that in addition to becoming a vehicle for the Neshamah, there is a potential realization within the nefesh itself? Is this speaking of raying out into infinite potential in all directions? And also of resurrection? So that a nefesh that has been resurrected, though originating in these worlds, is now or now is in part, of the world of Malkut of Atzilut? My words feel a little stiff, for I am not quite able to put my mind around this!

This is indeed a mind expanding contemplation!

With gratitude,

Sheryl

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eternal life

#8 Postby Tau Malachi » Thu Jan 26, 2012 12:35 pm

Greetings and blessings in the light of the Messiah!

If we look into Genesis and the story of the creation of the Human One (Adam) the soul in its entirety is an emanation of the breath of God, or the Spirit of God, Ruach Elohim; the body of the Human One is formed from the earth, but the soul of the Human One comes from God, and as such, the soul returns to God, the True Light. When the Human One receives this radiant holy breath of God, the Human One is called hayyah nefesh, a “living being.”

This, of course, is a divine potential that is to be realized through the play of creative evolution and the gilgulim, transmigrations of souls, and through the intervention of the God, Divine Grace, as souls develop and evolve and become able to receive greater influxes of the Supernal Light. The full realization of this divine potential within the Human One is in Yeshua Messiah, who embodies the fullness of Ruach Elohim, or Ruach Ha-Kodesh. Essentially, the Soul of the Messiah is joined inseparably with Ruach Ha-Kodesh, the Holy Spirit, and this is true of all souls that enter into Supernal or Messianic Consciousness, Ruach Ha-Kodesh becomes joined with their soul.

This union is the very nature of our soul, our being; hence, it corresponds with the realization of our neshamah, our divine nature or supernal soul, and with hayyah and yechidah within neshamah.

In Genesis there is this radiant holy breath of God breathed into the Human One, and we may say that at the outset it is a divine potential in the Human One, but in esoteric gospels we are told that Yeshua Messiah “kisses” his close disciples on the “mouth,” which implies a transmission of radiant holy breath. Likewise, in the Gospel of St. John, when Hayyah Yeshua appears to the disciples in the upper room we are told that he breathes upon his disciples, saying to them, “Receive the Holy Spirit.” Thus, with the coming of the Messiah this divine potential is actualized and realized, and when we receive the Messiah and Holy Spirit, it is awakened in us and our soul is redeemed, or illuminated, uplifted and made complete by the Holy Spirit.

Now, all aspects of the soul, yechidah, hayyah, neshamah, ruach and nefesh have their source and foundation in Ruach Elohim, or in the “breath of God,” and the inner aspects of the soul are within and behind the generation of ruach and nefesh in every incarnation. Yet, in the early development and evolution of the soul, for the most part, ruach and nefesh arise in impurity; instead of being direct, pure emanations of our neshamah, our divine or enlightened nature, they are impure, distorted emanations of the karmic continuum of the soul, and little, if any influence of the inner aspects of the soul are in these incarnations, let alone the influence of Ruach Ha-Kodesh. Through the process of the development and evolution of the soul, however, and the generation of merit in the karmic continuum of the soul, the influence of the inner aspects of the soul begins to enter, and the reception of Ruach Ha-Kodesh becomes possible, hence the action of Divine Grace, the redemption or salvation of the soul.

As we know and understand, there is no salvation in bondage to the law, but through the law, to a point, souls are able to develop and evolve so that they can receive the influx of Supernal Grace, and therefore receive their salvation, their enlightenment and liberation in the Messiah. Through the Messiah there is “remission of sin,” forgiveness of sin, the dispelling of the karmic continuum of souls so that their divine nature, their innate purity and perfection can shine through, and through the reception of Holy Spirit there is tikkune-healing, and ruach and nefesh are empowered to receive and express the influence of neshamah, the divine nature of the soul. It is not through our own effort, or labor, that our soul becomes enlightened and liberated, but, indeed, we have a choice to make and need to enact a surrender to Divine Grace, cooperating and co-laboring with the Holy Spirit for our salvation, our enlightenment and liberation in the Messiah. The more ruach and nefesh are a direct expression of neshamah, the more, in effect, neshamah is embodied, and with neshamah so also hayyah and yechidah. If and when nefesh and ruach are completely the expression and embodiment of neshamah, and we fulfill the mission of our soul in the Messiah, nefesh and ruach are uplifted, and receive eternal life in the Light Continuum, or in the World to Come. Naturally so, for then they are direct emanations of our bornless being, our being as we are in the Light Continuum, Yahweh, and the will of the Holy One for our soul has been actualized and realized, embodied.

We see this truth in the “Ascended Masters,” or various prophets and saints that continue to appear to the faithful and spiritual elect – their ruachot and nefeshim continue to emanate and appear even though hundreds, or even thousands of years have passed since the incarnation of their realization. Thus we know in our experience that ruachot and nefeshim can be uplifted and receive eternal life, or experience a continuum of being without end in Supernal Malkut.

We know that it is possible for more than one nefesh and ruach to be uplifted in this way, for, as an example, the prophet Elijah continues to appear, along with the prophet Yohanan, though, as we know, they were incarnations of the very same neshamah.

All nefeshim and ruachot, however, do not receive eternal life, but rather, only those that embody the holy neshamah, the heavenly or supernal soul. In this respect one might say ruachot and nefeshim that embody something of neshamah are “good deeds” of neshamah, ornamenting and glorifying neshamah, and fulfilling the purpose, the mission, of neshamah; they are the lives through which neshamah is actualized and realized, unified with Ruach Ha-Kodesh, enacting the will of El Elyon, God Most High.

Through the Messiah and Holy Spirit we are empowered to embody our neshamah, and to access hayyah and yechidah within neshamah; seeking to live according to the gospel, or in a Christ-like way, we embody our neshamah and the full action of Divine Grace can transpire with, in and through us.

Here we may say in closing, that our neshamah, our divine nature, is Christ in us – the potential of our soul to be and become “Christed.” As we know and understand, in our fruition we are destined to become Christ-bearers to other worlds, just as Adonai Yeshua is to this world.

O Adonai, we pray this day, let your will and kingdom be manifest on earth as it is in heaven. Amen.

Peace be with you!
Tau Malachi

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The Continuum of the Soul

#9 Postby Elder Sarah » Tue Jan 31, 2012 8:43 pm

Shalom!

Praise be the Holy Spirit who illuminates hearts and minds!

As I read what has been beautifully written above, a question arises in which I have discovered has been a question for a very long time, only I did not know it was a question, on top of that, I had no words for it.

The teachings in the above post say,

“ Yet, in the early development and evolution of the soul, for the most part, ruach and nefesh arise in impurity; instead of being direct, pure emanations of our neshamah, our divine or enlightened nature, they are impure, distorted emanations of the karmic continuum of the soul, and little, if any influence of the inner aspects of the soul are in these incarnations, let alone the influence of Ruach Ha-Kodesh. “

It is said in the teachings that the way in which incarnations of the Soul connect is through the Neshamah. That, without the Neshamah there is no link from one incarnation to another. Though, we hear above that somehow the karmic continuum is retained in the Soul. I understand it is the arising in impurity of Nefesh and Ruach that perpetuates this continuum, though I am unclear how it is retained in the Soul if there is no influence of Neshamah?

Thankfully,

Elder Sarah+

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Being and Becoming in the Neshamah

#10 Postby sheryl » Wed Feb 01, 2012 1:03 am

Greetings!

Gratitude and Praise to Ruach Ha-Kodesh, who illuminates our minds, hearts and very life!

I join with Elder Sarah+ in the question posed about the nefesh and ruach arising from the karmic continuum of the soul. This has come up in discussions, and I am wondering if this is speaking of the two aspects of the Neshamah, that which is Being, Bornless, and that which is Becoming?

Is the karmic continuum of the soul carried from incarnation to incarnation in the Becoming aspect of the Neshamah?

Coupled with this question is a pondering regarding the dissolution of the nefesh and ruach and the arising of the new in the next incarnation. Can we say that the dissolution is into this changing aspect of the Neshamah, as the arising of the new nefesh and ruach coming from this same aspect?


Shalom!

Sheryl

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Psalm 139

#11 Postby sheryl » Thu Feb 02, 2012 11:24 am

Dear Tau,

Gratitude and praise to Imma, from which pure teachings arise!

This day, Psalm 139 is being contemplated in conjunction with Verse 18 from the Gospel of St. Thomas which speaks of knowing the end when we stand in the beginning. And I am wondering if these are pointing to the mystery of the arising of our appearance here in this world, from the karmic patterns about which Elder Sarah has posed a question?

Is the psalmist (David) looking towards the beginning, perhaps standing in the arising of the karmic pattern that resulted in his appearance, seeing the end, or his awakening and unity with the Light Continuum, as he cries to El:

My frame was not hidden from you,
when I was being made in secret,
intricately woven in the depths of the earth.
Your eyes beheld my unformed substance.
In your book were written all the days of that were formed for me,
when none of them yet existed.
How weighty are your thoughts, El!
Vast is the sum of them! I try to count them--
they are more than the sand;
I come to the end (awake) - I am still with you.


It is curious what he means when he speaks of his frame, when being made in secret, and his unformed substance that the eyes of El beheld?

Praise IO Adonai and the Way to the End!


Gratefully,

Sheryl

Tau Malachi
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Soul Memory

#12 Postby Tau Malachi » Fri Feb 03, 2012 12:07 pm

Greetings and blessings in the light of the Messiah!

Yes, you are correct Sister Sheryl. There is an outer and inner aspect of neshamah, the outer corresponding with becoming and the inner with being. Nefesh of neshamah and ruach of neshamah form the outer aspect of neshamah, while hayyah of neshamah and yechidah of neshamah form the inner aspect, neshamah of neshamah representing the intersection, as it were, of these two aspects of our heavenly or supernal soul.

Neshamah is, in fact, within and behind all incarnations, but throughout many incarnations the influence of neshamah does not enter, or rather, the will and desire of the holy neshamah is not enacted. To gain insight into this, consider the many incarnations of the soul-stream within the mineral, vegetable and animal kingdoms, and the various bodies of these incarnations. These, necessarily, are restricted, limited, forms of nefesh and ruach, and throughout most of these incarnations little, if anything, of neshamah can be expressed and embodied. The conditions simply are not present throughout many incarnations of the soul for neshamah to be expressed and embody, and therefore realized, and this can continue through early incarnations of the soul in the human kingdom as well. Very often, though incarnate in humankind, still the conditions might not be present for the direct influence of neshamah to enter into play, or for the will or desire of the neshamah to be expressed and embodied. We may say that there is some subtle, hidden, influence and orchestration of the inner aspects of the soul within and behind all incarnations, laboring to guide and facilitate the development and evolution of the soul towards its eventual realization, but until the soul evolves and there is a generation of merit or positive karma, or the generation of conditions necessary, the greater influence of neshamah and these inner aspects of the soul cannot enter.

When we speak of the karmic continuum of the soul, on one hand it is a cause of bondage, for all sin or negative karma is retained in it; but, on the other hand, so also all developments of the soul, all righteousness or positive karma is retained, and it is this that makes the evolution and realization of the soul possible. Thus, this karmic continuum of the soul is judgment and mercy, and you might say it is like a “two-edged sword cutting this way and that,” both helping and hindering, in a manner of speaking. This is the play of the law of perfect justice, and as we know, under the law of cause and effect there is no salvation, no full enlightenment and liberation, for always, while there may be righteousness, the generation of positive karma, there is also sin, the generation of negative karma, and therefore it is only through divine intervention, the Divine Incarnation and Divine Grace, that souls are enlightened and liberated. Although in Christ we are liberate from bondage to the law, naturally the law continues to be in effect until the fruition of our soul’s awakening, for although through the Risen Christ we receive forgiveness and the fullness of Divine Grace, naturally we must cooperate and co-labor with Divine Grace to create the necessary conditions for her full action. Thus, in Christ we will labor to generate positive merit, striving always for a “better resurrection,” but in Christ we have forgiveness of sin, the dispelling of negative karma when we confess and repent, or when we reintegrate our person and life with the Holy Light. Likewise, in Christ, to the extent that we surrender and are no longer the doer, Christ and the Holy Spirit take up this spiritual labor with, in and through us, and it is in this way that our full enlightenment and liberation is accomplished – it is accomplish through Divine Grace.

There is, indeed, Divine Grace, and yet to receive the fullness of Divine Grace souls must develop and evolve – a soul must become ripe and mature for the harvest; until that time, souls remain in the gilgulim, which is how souls develop and evolve. We see this clearly in our experience, for not everyone will come to have faith in this life, let alone receive the Holy Spirit in full and acquire knowledge of the Risen Messiah and God, the True Light. Some individuals are touched by the Holy Spirit and come to have faith, but others are not, and still others are chosen and receive the Holy Spirit in full, and so acquire knowledge, spiritual realization, while many others do not. This all reflects the development and evolution of souls, the ripening and maturation of souls so that they are ready for the harvest, enlightenment and liberation.

There is a level in our consciousness, or in our soul, that holds this principle of “memory,” if you will. This is neshamah. The nature of this memory is the imprint of habitual patterns of thought and emotion, desire and fear, in the “substance of consciousness,” which then shape the reality of our experience in incarnations; basically speaking, our incarnations, and all that transpires in them, are generated by these habitual, karmic patterns, whether positive or negative, or some admixture. There is, of course, something more to our being and consciousness, or our soul, than this karmic continuum, something within and behind it, and transcendent of it; hence the inner aspects of our soul. Until a certain point in the evolution of the soul, however, our incarnations, or the ruachot and nefeshim generated, are the manifestation of this karmic continuum, or impure emanations of the soul, rather than pure emanations the inner aspects of our soul.

If we wish to acquire insight into the play of the karmic continuum, consider an animal, and consider the play of desire and fear in self-grasping. When the animal dies, in the transition to another life, generally speaking, the desires and fears of an animal will arise in the afterlife experience of that soul, and very likely it will gravitate towards another incarnation as an animal of its kind, or something similar, familiar. The arising of the nefesh and ruach of the next incarnation will be strongly influenced by the ruach and nefesh of the previous incarnation, a continuation of the same formations or patterns in consciousness, soul, and in the case of most animals there will be little, if any, influence of the neshamah in this. Thus, the connection between one incarnation and another, in effect, is the karmic continuum, the patterns of desire and fear in self-grasping (ignorance).

Through this journey of the soul, over countless lives there is a process of development and evolution, and this evolution occurs within nefesh and ruach of neshamah, or rather is retained in nefesh and ruach of neshamah, and at some point neshamah of neshamah is recognized and realized; hence, the possibility of the thunderbolt illumination spoken of elsewhere in our discussion of Hokmah and Ratziel.

In a manner of speaking, our nefeshim and ruachot evolve until they are the direct emanation of nefesh and ruach of neshamah, and when this happen neshamah becomes embodied. All in a mystery, in this process of an evolution of nefeshim and ruachot through innumerable incarnations, nefesh and ruach of neshamah are evolving, or are in a process of coming into being. Within and behind this, of course, is neshamah of neshamah, our divine or bornless nature, along with hayyah and yechidah, the light-power of our soul and our divine spark. These inner aspects of our soul are transcendent of incarnation and the play of becoming, though through this play of incarnations and becoming they are actualized and realized.

These are very subtle and sublime mysteries, difficult to explain, but perhaps these thoughts might help generate deeper insight. Through prayer and meditation we can gaze into these mysteries and acquire knowledge of them.

May all living spirits and souls receive the outpouring of the Holy Spirit and so be uplifted in the Risen Christ. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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