Greetings and blessings in the light of the Messiah!
Your question is, indeed, wild and crazy dear brother, but it seems to me a question inspired by Ruach Ha-Kodesh, the Holy Spirit, and, as such, it would seem that I have permission to speak about this deep esoteric mystery, at least to some extent as might be good and beneficial here in the present discussion.
There is much to be said about this, but first, perhaps we might begin by considering something about the reality of Adam Kadmon and the Primordial Sefirot.
The Ari of Sefed, blessed be his memory, gave a very curious teaching concerning the Sefirot of Adam Kadmon. Essentially he taught that the Sefirot from Da’at to Malkut of Adam Kadmon correspond with the eight Kings of Edom, and as we know, the Zohar teaches that the Kings of Edom are the impure emanations of the Other Side, the dominion of the klippot. Thus, the Ari teaches that the roots of the klippot, and all that is unclean and evil, has its root in Adam Kadmon; but then everything in creation has its root in the Primordial Human Being, good, evil and admixture, for all emanates, and is created, formed and made from the infinite unmanifest potential represented by the Sefirot of Adam Kadmon.
My beloved tzaddik, Tau Elijahu, blessed be his memory, also gave a similar teaching near the end of his life, opening a cycle of discourses on the “Lesser Assembly” and “Greater Assembly” in the Zohar by saying, “Listen and hear, look and see! Adam Kadmon is the demiurge, and the power of the archons are rooted in the Sefirot of Construction of Adam Kadmon, Da’at of Adam Kadmon being the seat of the chief archon, with the seven great archons enthroned below.” Saying this, Elijahu then went on to explain his meaning, instructing us about mysteries of the primordial universe, Adam Kadmon, and Olam Ha-Bohu Ve-Tohu, the universe of primordial chaos and void.
The entire advent of Messiah is all about healing, or rather tikkune, correction, repair, mending or restoration, and this is, indeed, reflected by stories of the Master healing people after his cleansing or purification of the temple and invocation of his self-offering. This tikkune-healing, transpires through the mystery of the crucifixion and resurrection, and it is complete in the ascension, unification and enthronement of Adonai Yeshua Messiah. This is the tikkune of the world, and it is the tikkune of the world of angels, and it is the tikkune of the world of neshamot, and it is the tikkune of the World of Sefirot, and as such, it reaches into Adam Kadmon, and is the tikkune of Adam Kadmon, all in a great and supreme mystery. This tikkune spanning from Asiyah to Atzilut, and reaching into Adam Kadmon, is the tikkune of the Great Name of Yahweh, the presence and power of which is embodied in the Master, hence the Name of Yeshua, “Yahweh delivers.”
Now, as we know through a movement, an influx, of Or Ain Sof, the Light of the Infinite, the singularity of Adam Kadmon was broken, a metaphysical “Big Bang” transpiring, as it were, and in the midst of this the Sefirot, or Holy Vessels of Adam Kadmon were fractured and shattered, an infinite multitude of holy sparks “flying out” and become “scattered” in the Bohu and Tohu, primordial chaos and void. Essentially, in their original condition, although in a singularity, the Sefirot could not interrelate and interact, and the holy awareness of the underlying sacred unity was not present, and there was no means of teshuvah and tikkune, repentance and mending. Thus, for the sake of the tikkune of the Sefirot of Adam Kadmon, the Sefirot of Atzilut emanated, and in them was the potential for tikkune, but nevertheless, those Holy Vessels also fractured and shatter, an infinite multitude of holy sparks flying out and scattering. It is this that gave rise to Beriyah, Yetzirah and Asiyah, and the very same process transpired with each in turn, until sparks became bound up in this great cosmic cycle, and in matter and the material universe, and all of the countless realms and worlds that are in it.
There is something to be said of the shiverat ha-kelim, the fracturing and shattering of the vessels, for Keter-Hokmah-Binah, the Supernals of Adam Kadmon and Atzilut, do not fracture or shatter, but rather it is Da’at that is fractured, and it is the seven Sefirot of Construction that are shattered. In Beriyah, Yetzirah and Asiyah, however, all ten Sefirot are fractured or shattered, and therefore all are in need of tikkune in the Realm of Perud, separation. In that there is no holy vessel in Perud to receive the influx of Or Ain Sof, or the full influx of the Shekinah of Yahweh, in effect, the “Supernals” of Adam Kadmon and Atzilut remain an unmanifest potential, a divine potential that is only realized in the coming of Melekh Messiah.
Now, until the coming of the Messiah, although partial tikkune is possible, full tikkune is impossible, for full tikkune reaching up through the Olamot into Adam Kadmon requires a holy vessel, a Perfect Human Being, or Perfect Tzaddik, in order for Malkut to be fulfilled and made manifest. When Malkut, the Holy Shekinah is made manifest, embodied, then something of the influx of Or Ain Sof reaches from Adam Kadmon into Asiyah, and the tikkunim of the Sefirot in the various Olamot is accomplished. This influx of Or Ain Sof, and the full embodiment of the Holy Shekinah of Eheieh and Yahweh, transpires in the resurrection, when Hayyah Yeshua, the Risen Messiah, appears in the world, and the full tikkune of the Great Name, or the full realization of the Essential Name, transpires in the ascension, unification and enthronement of Adonai Yeshua Messiah – the Son of the Human One (Seth), who has “descended from heaven,” running and returning, gathering and uplifting all holy sparks in his ascension into heaven, the eighth heaven, Supernal Malkut. These holy sparks are gathered from within Asiyah, Yetzirah and Beriyah, all being reintegrated with the Human One of Light, the Messiah, and the Light Continuum, Yahweh.
This speaks something of the greater mystery of the Human One as the Living Temple – the true and holy temple of Hayyim Elohim, the Living God, for the holy temple, the dwelling place, is the holy vessel receiving the influx of Supernal Malkut, and all of the Sefirot of Atzilut, and that holy temple, or dwelling place, is the center of the kingdom of heaven, New Jerusalem.
All of this is accomplished in the first coming, in the resurrection and ascension, with the raying out of the Light of the First Day, the Light of the Messiah, from the appearance of the Risen Messiah; and yet, this labor for the full tikkune of the Great Name is ongoing, its fruition transpiring in the second coming of the Messiah in the End-Of-Days. Thus, this tikkune has been accomplished, and is being accomplish, the Messiah has come, and the Messiah is coming, Hallelu Yah, praise the Lord!
Here it is given that we can speak something of the mystery of the Divine Incarnation, seeking to gaze into the greater depths of the Soul of the Messiah and the redemption, the tikkune, the Messiah brings.
First is must be said that the mystery of the Kings of Edom having their roots in the Sefirot of Adam Kadmon is concealed in the name of Adam and the name of Edom, for these two names are composed of the same three Hebrew letters, but are pronounced with different vowel sounds, thus communicating a different energy-intelligence and vibration. Adam is the name of the Human One awakened, arisen, the name of rectification, and Edom is the name of the Human One asleep, fallen, the state of shiverat ha-kelim. This plays out in the story of Cain and Abel, both of whom correspond with the Kings of Edom, and the generation of Seth, the image and likeness of Adam, corresponding with the name of Adam, “Spirit in the Blood.”
In this we may contemplate, and understand, the common name or title given to the Messiah, the “Son of the Human One,” or “Son of Adam,” which is the name of Seth (Shin-Tau). As we know, the Risen Messiah is called the “Second Adam,” and as such Seth Gadol, the “Great Seth,” and we may look into the meaning of this Holy Name.
As we have said, the Keter-Hokmah-Binah of Adam Kadmon do not fracture or shatter, but it is Da’at of Adam Kadmon that fractures, and it is the Sefirot of Construction of Adam Kadmon that shatter. Indeed, for Keter of Adam Kadmon is inseparable from Or Ain Sof, and Hokmah and Binah are inseparable from Keter. Thus, although not actual in Adam Kadmon before the great influx and shiverat ha-kelim, the divine potential for redemption, or for teshuvah and tikkune, is in Keter-Hokmah-Binah of Adam Kadmon, and it is from Keter-Hokmah-Binah of Adam Kadmon, or rather from the Mochin (Hokmah-Binah) and Crown (Keter) of Adam Kadmon, that the Soul of the Messiah is drawn. All is contained in Keter, and therefore the true essence, ruhaniyot, and influx, shefa, of all of the Primordial Sefirot is in the Soul of the Messiah, and we may say that the Soul of Adam Kadmon is the Soul of the Messiah, the Messiah representing the awakening, the actualization and realization, of the Soul of Adam Kadmon, the Primordial Human Being.
If we inquire about this Mochin and Crown, it is Primordial Enlightened Being, bornless illumination. This is the illumination of the Order of Melchizedek, the primordial and universal order of enlightenment, and this illumination, and the Habad arising from it, was embodied in Messiah Yeshua.
At the Sacred Jordan, when Ruach Ha-Messiah comes upon Adonai Yeshua, the influx of Or Ain Sof, or the “Crown of Adam Kadmon,” passes, or descends, as it were, into Atzilut, Beriyah, Yetzirah and Asiyah, and the Soul of the Messiah enters into him, raying out in this world, and in the realms and worlds of these universes, or inner dimensions. The baptism of the Master was the purification of the Vessel of Reception, but not only the holy vessel of his body and soul, but all of the Holy Vessels of all of the Olamot; yet, until the holy sacrifice of his body and life, and his resurrection and ascension, running and returning, the purification and tikkune of the Holy Vessels, their actualization and realization, was incomplete. Thus, it is by way of the Holy Cross that the full tikkune of the Sefirot is complete, reaching into Adam Kadmon, for the Soul of Adam Kadmon, the power of the Sefirot of Adam Kadmon, was realized and embodied in Malkut of Malkut of Asiyah, fulfilling the Ratzon of Ain Sof in creation.
Before the coming of the Messiah in this world, Malkut of Malkut of Asiyah, the light of the Partzufim in Atzilut rayed out and extended into this world, and the power of the Names of God was revealed and was in this world, but on account of the dominion of the klippot, the dominion of the “Kings of Edom,” and the diminishment of the Holy Vessels in the state of shiverat ha-kelim, the light of the Holy Partzufim and power of the Names of God was impaired, restricted, diminished, or rather it was partial and incomplete. In a manner of speaking, the greater glory and power of the Divine Attributes remained a potential, unmanifest, but with the descent of the Soul of the Messiah, the Incarnation of the Messiah in Adonai Yeshua, this greater glory and power of the Divine Attributes was actualized and realized, embodied; hence the great power and glory we witness in Yeshua Messiah, the power and glory of the Son of God (El, Elohim). With the coming of the Messiah, the Divine Incarnation, the full power of the Names of God and Partzufim is revealed and made manifest, and so is given to us in the Blessed Name. Thus, the masters of the tradition have said that the full power of the 144 Names of God is manifest in the Risen Messiah, and that power is given to us through our reception of Ruach Ha-Kodesh, the Holy Spirit, from the Messiah.
Here it is given that we may speak a secret mystery, and in truth it has been spoken above for those who have ears to hear it. The Crown of Adam Kadmon is the primordial essence of Eheieh, and the Mochin of Adam Kadmon is the primordial essence of Yahweh and Elohim. The Soul of the Messiah emanating from this is, therefore, the realization and embodiment of these primordial essences, and all of the essences they contain, truly, the embodiment of the Living Word of the Infinite, Ain Sof.
Naturally, when the Supernal Influx, the power of the Names of God and light of the Partzufim, the “Faces of God,” is embodied in Adonai Yeshua, there is a greater actualization and empowerment of the archangels and angels of Elyon, the Most High, and there is a drawing out of the intelligences of the celestial spheres, and the drawing out of the inner intelligences of living spirits and souls, all manner of creatures in the matrix of creation. This embodiment that actualizes and realizes the greater Divine Potential within creation is, of course, the uplifting of all creation in ascent, the unification of the entirety and the Pleroma of Light, the Holy Light bound up in creation, and in the darkness and chaos of matter, being drawn out of it and uplifted in the Great Ascension.
Here we may speak an open secret as taught in Revelation, for by nature, with the full influx and embodiment of the Primordial and Supernal Light, Or Ain Sof, the fruition of the tikkune of the Sefirot is the dissolution and reintegration of the Sefirot of Asiyah, Yetzirah and Beriyah with the Sefirot of Atzilut, or the Light Continuum, Yahweh. This very mystery, this very movement, is revealed in the crucifixion, resurrection and ascension, for the physical body of Adonai Yeshua is dissolved, and is translated into pure spirit, pure energy, pure light, and so also the resurrection body, the glory body, of Hayyah Yeshua is dissolved in the ascension, fully reintegrated with the Light Continuum, and with the very essence of the Supernal Light, the Clear Light. According to the Book of Revelation, Apocalypse, in the second coming of the Messiah the entire world will be taken up in the Great Ascension, or rather, all living spirits and souls that are in the Messiah will be taken up, realized, in eternal life, bornless being.
The aim of embodiment is the realization of our transcendence, the entrance of living spirits and souls to the Path of the Great Ascension, the Great Exodus (or Great Liberation).
In this, perhaps, we may gain deeper understanding of the cleansing of the temple, and the coming of New Jerusalem, the temple of which is the Lamb of God, and the spiritual elect who compose the Body of the Lamb, the Messiah; hence, the divine and supernal humanity (the true generation of Adam, or Seth) that comes from the revelation of the Risen Messiah.
There is something more that may be said about this, however, for all of creation, all creatures, in heaven and on earth, are in the Human One, and the sparks of Adam Kadmon are scattered throughout all creation, sparks from the Soul and Body of Adam Kadmon being the very essence and root of all living spirits and souls, all as ordained by El Elyon. Thus, the holy temple is the great matrix of creation, purified and sanctified by the Blood of the Lamb, and the sparks of all are gathered and uplifted in Hayyah Yeshua, the Risen Messiah.
Yeshua Messiah is Adonai, which is to say he is the center of this Divine Action, the Son of God, embodying the Soul of the Messiah, the fullness of the Living Father (Abba), Atzilut; as such he is the tikkune, or rather, the actualization and realization of the Primordial Sefirot, Adam Kadmon. Yet, the embodiment of the presence and power of the Messiah is not isolate to him, but this embodiment transpires through an entire matrix of souls, and so this Divine Action of tikkune occurs through the spiritual labor of many, through all of his companions, or disciples. In effect, many souls of lofty grades incarnate with the Master, and all who gather around him and who follow him are extensions of the body of emanation and body of glory of Yeshua Messiah. Indeed, for when a disciple or companion is attached to holy tzaddik, they become a member of a body of emanation and body of glory, and something of the divine nature and inner intelligence of the tzaddik flows with, in and through them, activating their divine nature and inner intelligence. Cleaving to Yeshua Messiah, the Perfect Tzaddik who embodies the Soul of the Messiah, his disciples receive something of the divine nature and inner intelligence of the Soul of the Messiah, and so the Soul of the Messiah is made manifest in full power and glory, and rays out through all who cleave to him and who take up the spiritual work of their Holy Tzaddik, Messiah Melchizedek, Messiah Yeshua.
Now, the tikkune, or the actualization and realization of all Holy Sefirot is in Adonai Yeshua Messiah, and yet, the tikkune of the Partzufim and the Great Name is in the matrix of souls, the Sacred Circle, for the power of the Great Name and the Partzufim becomes embodied, realized, in the Sacred Circle of the Messiah. Thus, as we know, Imma and the upper Shekinah is embodied, realized, in Mother Miriam, and Nukva-Kallah and the lower Shekinah is embodied, realized, in Magdalene, and in Yeshua Ben-Zeir Anpin is embodied, realized, and so also Arik Anpin, Atik Yomin and Abba, which shine through Ben-Zer Anpin. Yohanan holds the place of the Holy Tzaddik and Maggid as Navi, Prophet, and so also Grandfather Israel. The twelve male disciples embody the twelve powers of the twelve saviors, the fullness of the Six and the powers of the 144 Names of God, and with Yeshua Messiah they embody, realize, the full influx of Hokmah; and all of the women disciples embody the fullness of the Holy Shekinah of Messiah, the unification of the upper and lower Shekinah, and unification of the Holy Shekinah and Yahweh.
Here we may say for the sake of a full view, Elizabeth, the Mother of Yohanan, embodies Grandmother Israel, and the prophet Anna embodies the feminine aspect of the Holy Tzaddik or Navi.
Thus, this great tikkune takes place through a matrix of souls, the Sacred Circle being the extension of the glory body and emanation body of Melekh Messiah.
If Yeshua Messiah is the “high priest” of the Order of Melchizedek, then this is true of all of the sacred priests, all of the holy men and women of this Divine Order throughout all time – while each may generate a threefold body in their awakening, so each is also an extension of the glory body and emanation body of the Messiah, the high priest, sharing in the same body of truth (Amet).
Here it is given that we may speak an open secret. The body of truth, Amet, corresponds with the essence of Eheieh, and it corresponds to the realization of Tiferet of Atzilut, or the full influx of Habad of Atzilut (Hokmah-Binah-Da’at).
This great tikkune (Tikkune Gadol) is accomplished in Hayyah Yeshua, for the fullness of the Soul of the Messiah, the Son of God, was embodied in him, and its fruition, completion, is sealed in the Blood of the Lamb, which cleanses the holy temple and sanctifies the holy temple; and yet, the labor of this great tikkune is ongoing until the End-Of-Days, becoming realized, embodied, among us, in us, as us. In Adonai Yeshua Messiah the Order of Melchizedek is established upon the earth, the embodiment of the Light-presence and Light-power of the Messiah, and the Continuum of Light Transmission that moves in the world through embodiment, a body of emanation, a body of manifestation. When there is an embodiment, a living tzaddik or apostle, the Sacred Circle is generated, an extension of the body of glory and body of emanation, a Holy Vessel of Reception, a Holy Vehicle of Light Transmission, in that time and place in the world, and so the Light of the True Cross (Seth) shines amidst the people and the land, the kingdom of heaven coming near and made manifest.
Naturally, in any given generation there are numerous emanations, numerous Sacred Circles – all emanations of one Body of Truth (Amet), all emanations of the Community of the Elect (“Israel”), or Supernal Malkut (Shekinah of Messiah).
This Divine Play, or Divine Action, of embodiment is what is ordained in Messiah Yeshua, and it is what is ordained by El Elyon, the Supreme, for the salvation of all living spirits and souls, the fulfillment of the Ratzon of Ain Sof in creation.
Here it must be said that emanations of this Divine Order, this primordial enlightenment, assume many forms, and that it is not isolate to the Christian stream of Light Transmission, but rather it is the inner, mystical traditions within and behind all living and authentic wisdom traditions, the stream of Light Transmission within and behind all true revelations of the Divine. As we know and understand, what we call “Christ” or “Messiah” is universal and primordial, transcendent of any given appearance or emanation, transcendent of all appearances or emanations, and yet immanent, made manifest in full, whenever and wherever there is a Holy Vessel of Reception, a Holy Vehicle of the Living Presence and Power.
There is much more to be said concerning these holy mysteries, and much more to be shared concerning the teach of Tau Elijah of Adam Kadmon as the demiurge, but no doubt this is more than enough for one session, and it is good to pause here before sharing more, waiting upon the Holy Spirit.
Your question is, indeed, wild and crazy dear brother, and this response is sheer madness, but hopefully an illuminated madness!
May all be uplifted in the Great Resurrection and Ascension. Amen.
Peace be with you!
Ecclesia Pistis Sophia