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PostPosted: Fri Jul 29, 2011 8:07 am 
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Salutations in the Light of Messiah!
In the second chapter of the Gospel of John we read:

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13 When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. 14 In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. 15 So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16 To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” 17 His disciples remembered that it is written: “Zeal for your house will consume me.”[a]

18 The Jews then responded to him, “What sign can you show us to prove your authority to do all this?”

19 Jesus answered them, “Destroy this temple, and I will raise it again in three days.”

20 They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21 But the temple he had spoken of was his body. 22 After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.


Many points jump out from this passage. The first that strikes me is that Yeshua, whose body was already purified through conscious union with the Father, was now purifying the Temple which was built to be the House of God. So as he drove out the animals, symbolic of our bestial self or nefesh behamit, and the money changers who desecrated the temple with greed and the desire to receive for self alone, (sitra ahara), he is preparing this place to become sacred space again. Then the faithful who come to the temple to encounter and worship Ha Shem, will be able to do so in a purer space, from which major klippot have been banished.
But it also seems that cleansing the temple is a demonstration to the people of what needs to be cleansed in their own lives, hearts and minds. In complete surrender to God, Yeshua demonstrates the zeal, righteousness, and courage required to exorcise klippot from ourselves and our surroundings. Yes, and skillful means in what must have appeared to be a very wrathful encounter for those money changers. But the poor and the disenfranchised, and all who loved and followed Yeshua were joyful in seeing purification and justice coming to the temple, the place that exacted, even from the poor, taxes and fees for offerings to God.
Perhaps even the rending of the veil of the temple at the death of Yeshua on the cross represented an opening for Holy Spirit to enter a place that seemed to have banished God's spirit in favor of the spirit of greed and gain.
Now, another point that comes up is that no one tells Yeshua that all of this wheeling and dealing in the temple is supported by any rule or law of God. They just ask by what authority he upsets the status quo of doing brisk business in the temple.
His authority comes from conscious union with the Most High. Yeshua is not the doer. He does what he sees the Father in Heaven doing. He is the High Priest according to the order of Melchizedek and therefore transcends any law conceived of by human mind, Jewish law or even the laws of karma. And he proves this by his transcendence of death, by the resurrection of his own body three days after the crucifixion. Praise God! Hallelu Yah!
May all beings be uplifted into Yahweh, the Light Continuum!
Anna


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PostPosted: Sat Jul 30, 2011 8:05 am 
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Shalom dear friends!

This is a contemplation that very much speaks to me, Sister Anna. Thank you for it. Not long ago I also contemplated this story from the Gospels in connection with the root star. As other stories from the Gospels like the wedding at Cana have a deep gnostic meaning it seemed that in this story our body can be seen as the temple. In the Gospel of Matthew Lord Yeshua says "13 It is written,' he said to them, ' “My house will be called a house of prayer,”but you are making it “a den of robbers. 14 The blind and the lame came to him at the temple, and he healed them. " (21:13-14)

Here it jumps out to me that our body could be spoken of as well. And the last sentence could speak of healing after the klippot have been removed. There seems to be seeing and a movement of energy again as the blind and lame are healed.

Another point you make feels important to remember: "His (Yeshua's) authority comes from conscious union with the Most High. Yeshua is not the doer. He does what he sees the Father in Heaven doing."

Many blessings,
Martina

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Mary said: "Where there is peace God’s Spirit abides. Therefore, make peace and you will know great joy.”


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PostPosted: Mon Aug 01, 2011 11:49 am 
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Greetings and blessings in the light of the Messiah!

There is much that may be said concerning the purification of the temple by Adonai Yeshua Messiah.

First we may consider the creation of the tabernacle in the wilderness, and the temples that follow after.

At the outset, when the Holy One spoke to Moses from the burning bush, calling him as a navi, or as a seer or prophet, and charging him to deliver the children of Israel from their bondage in Egypt, it was the intention of the Holy One that the advent of the Messiah might transpire. However, Moses had a speech impediment, and in a weakness in faith he argued with the Holy One about speaking to the people, doubting the power of the Holy One to heal him. Thus, the Holy One gave him Aaron to speak to the people, and this divided the stream of Light Transmission between the prophet and the high priest. As we know and understand, it is from this doubt in Moses, this klippah, that the sin of the golden calf takes place, for it is Aaron who gives in to the desire of the mixed multitude, fashioning an idol for them and leading them in the worship of it. This sin, this error, comes from Moses being unwilling to speak to the people as the Holy One originally called him to do.

Thus, when Moses refuses to speak to the people directly, the stream of Light Transmission is divided and degraded, and with the sin of the golden calf it becomes even further degraded. The intention of the Holy One was the advent of the Messiah and the revelation of Torah de-Atzilut, but instead Torah de-Beriyah was given, the law in place of a pure spirituality of Divine Grace, and so there was a concealment of the Holy Shekinah, a separation of the Shekinah from the people, hence the building of the tabernacle or “tent of meeting” that few could enter to commune with Yahweh.

How do we know the Holy One intended the advent of the Messiah when issuing the call to Moses? We know this by the Name through which the Holy One speaks with Moses at the outset, the Name of Eheieh, for it is Eheieh from which the Messiah speaks, the shefa of Eheieh (Keter) being embodied by Adonai Messiah.

There is more to be said regarding the degradation of the Light Transmission through the sin of the golden calf. This sin even degrades the Light Transmission as manifest before Mount Sinai among the patriarchs and matriarchs, for until this time all of the firstborn of Israel, from all of the tribes, were sanctified and empowered to offer sacrifices to the Holy One and to lead the people in worship, but after the sin of the golden calf this was removed from them and only those from among the tribe of Levi could make offerings and lead the people in worship. Thus, worship became further restricted, the Continuum of Light Transmission being degraded.

There is a further degradation with the coming of mortal kings, for although the Holy One sought to be the King of Israel, the children of Israel, or rather the mixed multitude among them, wished to be like the profane nations around them, having a king and kingdom of this world. With mortal kings and earthly kingdoms came the temples after the tabernacle, not for the glory of God (Kavod Ha-Elohim), but for the glory of kings (kavod ha-melekhim). There was holiness, however, in the first temple, for the ark of covenant was in the holy of holies, but the sin of the kings and the people brought about the fall of the earthly kingdom, and invoked the Babylonian exile, and the first temple was destroyed and the holy ark was lost on account of this error. Returning from exile, but under Roman occupation, the second template was built by an evil king, King Herod, for his own glorification, a complete shell or husk of the first temple, devoid of the ark of covenant. Along with the holy ark, the masters of the tradition also say that the true pronunciation of the Great Name of Yahweh was also lost, so that the Great Name was no longer intoned in full within the second temple.

The ark of covenant was the “mercy seat,” the throne, as it were, of the Holy Shekinah, but devoid of the ark of covenant there was no seat, no resting place, for the Holy Shekinah in the temple. Joined with this the temple had become a place of power for worldly dominion, the glory of kings, religious worldly authority, and commerce, filled with lust and greed in the name of God, but devoid of the presence of God, the True Light. Basically speaking, it became the temple of the demiurge and archons, rather than a House of God, the True Light.

In truth, the only purification of this “temple” was its eventual destruction – there was no purifying or restoring the temple, but instead Messiah Yeshua prophesied its destruction, speaking a judgment upon it.

This is not to say that this was not a center of focus for the faithful and elect in Israel, and holy to them until the coming of the Messiah, even though filled with corruption and dominated by archonic influences. It was a center of focus and was holy for those who had true faith and devotion in Israel, but with the coming of the Messiah the Holy One intended a greater revelation, a direct revelation, and a pure spirituality of direct experience and communion, the shattering of the klippot of “religion.”

Thus, when speaking to the Samaritan woman by Jacob’s well Adonai Yeshua says to her, “Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem…But the hour is coming, and is now here, when true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 4:21, and 23-24).

Given this teaching of the Messiah Yeshua we may also understand that worship through animal sacrifices was a distorted or restricted form of true worship, an influence of ignorance in worship. All of this, however, comes to an end with the advent of the Messiah Yeshua, for those who have true faith and knowledge of the Messiah.

When Adonai Yeshua enters into the temple in Jerusalem he does intend a purification of the temple, as well as a teaching and empowerment for the faithful and elect. It is through this action that he seals his fate, for it incites the Jewish authorities to actively seek to put him to death; but in so doing, of course, it is the shell or husk of the temple they destroy, and it is another long exile they invoke. On a spiritual level Adonai Yeshua binds to his body the power of the demiurge and archons that dominate and corrupt the stream of Light Transmission and temple, and so with them all klippotic forces that plague the world; and these, through his material body, he nails to the cross, binding them and diminishing their power and influence. He offers up the true holy sacrifice, not of the flesh and blood of animals, but the substance of the human one, who is the image and likeness of Yahweh Elohim, one true and holy sacrifice for all time, liberating from the dominion of the klippot, the demiurge and archons. In other words, his entrance into the temple precinct and his chastising of the moneychangers is a theurgic, talismanic action, and through it he demonstrates and teaches true fear and love of Yahweh, reminding of true worship and communion.

At the same time, restoring the original intention of the Holy One for the human being to be the image and likeness, or living temple, his action of purification is to be understood as an inward action, the purification we are to enact within our own mind, heart and life. The true House of the Father, the House of Yahweh, is the human being, purified and sanctified, anointed with the Supernal Light, having received the Holy Spirit and become the dwelling place of the Shekinah of Messiah. Thus, indeed, nefesh behamit is to be transformed into nefesh elokit, purified of self-cherishing, desire and fear, and all greed and lust, and is to be joined to our inner intelligence, ruach, and our divine nature, neshamah, so that we are a true holy vessel or dwelling place of the Supernal Light, the Supernal Shekinah and Spirit. There is no more desire to receive for self alone in this, and no more bargaining with God to get what we want, but rather there is a desire to give and a full self-offering, living in an active and dynamic surrender to the Messiah and Holy One, wishing that God is glorified and that the will of God is manifest in our lives. Put simply, our desire is to commune and unite with God, the True Light, and to enact the will of God, no longer our own self-will, or that of worldly establishments.

If we understand the gospel, and understand this action that sets into motion the crucifixion, then we will know that this process of purification is self-restraint, and more so, self-negation, willing to disappear in order to reappear as we are in the Light Continuum, Yahweh. Each time we shift from one level of spiritual realization to another there is a greater degree of self-negation, until, at last, the truth of no self (ain) is realized – perfect transparency through which the True Light shines without any obstruction, distortion, corruption or diminishment.

This, exactly, is what Adonai Yeshua enacts on the cross, and therefore Hayyah Yeshua, the Risen Messiah, appears – a true and holy Living Temple (Church).

The holy temple of his body is, indeed, destroyed, and it is raised up in three days, just as he prophesied, and so in him we, too, become the Living Temple, the embodiment of the Shekinah of Messiah, this Light-presence and Light-power.

Now, the veil before the holy of holies is rent asunder when the offering of Adonai Yeshua is complete, and on one level it is exposing the lie, revealing that, in truth, God’s presence isn’t in the temple, there is no ark of covenant in it, the temple is incomplete, nothing but a klippah, an empty husk or shell. At the same time, it is a sign of the restoration of direct revelation and direct communion with God, the True Light, the covenant of a pure spirituality of direct experience and unification, the ‘mystery of the bridal chamber,’ which is our very own body, heart and mind in the Messiah as the Living Temple.

We may also say that Yeshua Messiah went in and took the presence of Yahweh, the Father, out of the temple, removing it. Until that day, in mercy, the Holy One preserved something of the Shekinah in the temple for the sake of the true faithful and elect of Israel, but on that day the Holy Shekinah was completely withdrawn from that place, the place of the Shekinah of Yahweh becoming the Human One, all who receive the enlightenment of the Messiah.

Here we may say, in Messiah Yeshua, and in the lineages of tzaddikim or apostles that come after him, the division of the stream of Light Transmission is healed, so that a true holy tzaddik in the Messiah is priest and prophet, according to the Order of Melchizedek. Thus, in the tzaddikim or apostles of the Christian stream of Light Transmission we find the labor of the priest and prophet joined together as it was in Adonai Yeshua.

There is a distinction between the old covenant and the new covenant, however, for while, indeed, there are those called and ordained as holy tzaddikim or apostles who take up the role of the ‘shepherd,’ or the spiritual teacher and guide in community, we all are ordained in sacred priesthood, and we all can enter into direct experience of Hayyah Yeshua and direct communion in the Light Continuum, Yahweh. Together we form the Living Temple, the Living Merkavah, of the Holy Shekinah and Holy Spirit, the vehicle of the Continuum of Light Transmission in the world.

The illusion of separation, the delusion of lack, is dispelled through the revelation of Hayyah Yeshua, the Risen Messiah.

There is, no doubt, much more than may be spoken concerning this, but here I’m inclined to abide, silent, waiting upon the Holy Spirit.

May we be blessed and empower in Hayyah Yeshua to be Makom, true dwelling places of the Shekinah of the Messiah. Amen.

Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


Last edited by Tau Malachi on Wed Aug 03, 2011 8:37 am, edited 1 time in total.

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PostPosted: Tue Aug 02, 2011 7:32 pm 
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Quote:
but on that day the Holy Shekinah was completely withdrawn from that place, the place of the Shekinah of Yahweh becoming the Human One, all who receive the enlightenment of the Messiah.

In this mention of "the Human One" I am hearing something different: the Human Oneness. Indeed, the stream of Light Transmission had to be mended in order to bring about this Oneness, since this part of evolution could not come to fruition with Moses and Aaron. And so this oneness began in Yeshua Messiah and is coming into being with the healed stream of Light Transmission. The Temple of the Human Oneness is built with Messiah as cornerstone, the very stone the builders rejected. Somehow, though, thinking of stones also brings to mind the verse in Ezekial, 36:26,
Quote:
I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.

This heart of flesh sounds like a truly human heart, perhaps the heart of the Human One. I am enjoying this thread of contemplation and teachings and look forward to seeing where it moves.
Shalom!
Anna


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PostPosted: Wed Aug 03, 2011 11:13 am 
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Greetings and blessings in the light of the Messiah!

If we look into the building of the temples under the old covenant they were the expression of an earthly kingdom, and throughout the Old Testament, for the most part, the “Promised Land” was understood as an earthly kingdom. The Jewish expectation for the coming of the Messiah was for the arising of a warrior king after the fashion of King David, a mortal, earthly king who would wage war against the Roman oppressors and be victorious with “Yahweh on his side,” restoring the earthly kingdom of Israel. Yeshua Messiah, however, says, “My kingdom is not of this world,” and rather than a warrior king after the fashion of King David, he is a holy priest king according to the Order of Melchizedek, and he is the high priest of this Holy Order, a Holy Order of Primordial Enlightenment that is universal and spiritual, not of this world.

If we inquire into the true living temple, understanding that holy temple made manifest in the Risen Messiah, it is not flesh and blood, but rather it is a body of light, spiritual and supernal. When this body of light is generated, the subtle body being transformed by the influx of Supernal Light, the matrix of the material or physical body is transformed, becoming an emanation body, a vehicle of this Light-presence and Light-power, Shekinah of the Messiah, and in this way we become Makom, a dwelling place of the Shekinah of Yahweh, Yeshua.

In other words, we manifest the living temple through the realization of the threefold body of Melchizedek, the body of truth, body of glory and body of emanation, and in this generation of the threefold body the holy tzaddikim are joined in sacred unity, the emanation of one and the same Light-presence and Light-power, the Human One of Light. Wherever a holy tzaddik goes or abides, that place of holy and becomes Makom, dwelling place, and the Light-presence and Light-power of all of the tzaddikim is in that place, the fullness of the Shekinah of the Messiah. Each is a unique, individual emanation of the Human One of Light, and yet with each one the Living Presence and Power of all is present, moving with, in and through that holy man or holy woman. Thus, this holy temple and kingdom of heaven comes near and is manifest in that moment, in that place, and rays out, and so is “spread out upon the earth.”

Here it must be said, though, that the kingdom of heaven is not of this world, and our full reintegration with the Light Continuum is not in this world, but rather, the full realization of the kingdom of heaven and full reintegration with the Light Continuum, Yahweh, comes with the cessation, dissolution, of this body and world, or with the translation of the body into pure spirit, pure energy, pure light, as we witness in the ascension of the Perfect Tzaddik, Messiah Yeshua. In various gradations, however, this resurrection and ascension occurs while, as yet, we remain in this life and in this world, and if there is to be a full reintegration with the Light Continuum at the time of our death, then that reintegration must be actualized and realized in this life, embodied here in this world.

Here we may share an open secret. In an instant of full spectrum Light Transmission we disappear and reappear, passing into Clear Light Union (body of truth) our reappearance is the natural and spontaneous generation of the body of glory and body of emanation. The fruition and completion of this self-realization in Christ, though, comes when we depart this body, the movement of embodiment becoming complete at that time.

In order for whatever is realized to be complete, of course, the spiritual power of that realization must be shared with others, and there must be at least one who embodies the same realization as the tzaddik – a spiritual father or mother is only fulfilled when there is a holy child and that child matures in Divine Life, and so a tzaddik completes their realization only when another tzaddik is generated after them.

When we speak of “disappearing” or “dissolution,” we are speaking of self-purification, self-negation, the shedding of all that is false and unreal, so that our true being as we are in the Light Continuum might be recognized and realized; hence the presence and power of the Messiah in us. As my beloved tzaddik, Tau Elijahu, would often say, “The entire mystical journey is self-purification. It is nothing more and nothing less than this.”

Our journey is one of transcendence, but realizing our transcendence we are to embody the awareness of our transcendence, living according to this holy awareness of our bornless being, our bornless nature; hence, according to our innate perfection in the Messiah, the Human One of Light.

Here we may say that this journey is a conscious evolution through which we become more than human, understanding the present human condition as a transitional state of being.

The self-purification we seek comes by way of recognizing our transcendence, and so releasing our self-grasping, attachments and aversions to abide in our true being, the Clear Light Nature. The cleansing of the temple, or purification of the temple, enacted by Yeshua Messiah teaches us the need for purification, and through his holy sacrifice he makes himself an offering for our purification, opening the way of the path of ascension, transcendence.

We do, indeed, receive a new heart and new spirit in the Messiah. The heart is the seat of ruach, our “spirit” or inner intelligence, and as we know and understand there is ruach of nefesh, ruach of ruach and ruach of neshamah, ruach of nefesh being the intelligence of the flesh and the world, ruach of ruach being our true human intelligence, and ruach of neshamah being our divine intelligence, the realization of our enlightened nature. The new heart we receive is the sacred heart, an open and sensitive heart filled with love and compassion, and the new spirit we receive is a new inner intelligence, a greater intelligence of higher mental consciousness, the fruition of which is transcendence of mental consciousness through the realization of supernal or supramental consciousness, true Christ consciousness.

Now, the reception of a new heart and new intelligence comes through our experiences of Light Transmission, and with a new intelligence comes new Habad, new wisdom, understanding and knowledge, and so, from one gradation to another we ascend in consciousness, our consciousness expanding, and we enter into the experience of mochin gadlut, “big mind,” expanded consciousness. In truth, there is no end in sight to this expansion of consciousness, for if and when we experience the breakthrough into supernal consciousness we will discover a multitude of gradations of supernal consciousness, an endless expansion of consciousness into Ain Sof, the Infinite.

All in a mystery, this expansion of consciousness beyond the body becomes a concentration of consciousness within the body, this expanded consciousness becoming embodied.

This is the wisdom of the living temple, that whatever higher or more expanded consciousness is experienced, recognized, it must be embodied, and only then is it realized.

Naturally, this labor for embodiment is a labor of self-purification, releasing all that is not aligned and in harmony with the Truth and Light experienced.

In terms of a heart of flesh exchanged for a heart of stone, this implies a softening of the heart, the healing of a hardened heart, and it implies the cultivation of our true humanity and true human intelligence, for it is through this that our divinity and divine intelligence is recognized and realized – first we must become a true spiritual human being, and then we may become “Christed,” anointed with Supernal Truth and Light.

Here I’m inclined to pause once again, abiding in the Living Presence waiting upon the Holy Spirit.

May all who desire it receive a new heart and new intelligence in Christ. Amen.


Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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PostPosted: Wed Aug 03, 2011 7:31 pm 
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Blessings in the Holy Light of Messiah!
I seem to recall another teaching of Tau Elijah that you mentioned some time ago, dear brother, that the entire path is also forgiveness. My understanding of this statement is that purification is effected by forgiveness, the release of cords binding us in negative patterns to others. We see Yeshua enacting this very purification as he hangs dying an excruciatingly painful death on the cross.
Quote:
Jesus said, "Father, forgive them, for they do not know what they are doing." And they divided up his clothes by casting lots. Luke 23:34

In this he demonstrates what seems to worldly minds a radical level of forgiveness, well beyond the "seventy times seven" times the apostles are told to forgive their neighbor.
I wonder if you might elaborate on this purification through forgiveness, which looks very much like letting go of attachments and aversions. Perhaps this also indicates such complete identification with the unity that is Holy One that self is entirely negated.
Shalom!
Anna


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 Post subject: Self-Negation
PostPosted: Thu Aug 04, 2011 3:16 am 
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Greetings and Blessings in the Light of Yeshua Messiah!

What an interesting discussion, dear friends! The self-negation as it is spoken of here fascinates me very much. It seems the most radical way of surrender to and love for Our Holy Mother and Father. It also seems sometimes to be necessary for our self-purification, so that our true nature can arise.

Dear brother, you wrote:
Quote:
"When we speak of “disappearing” or “dissolution,” we are speaking of self-purification, self-negation, the shedding of all that is false and unreal, so that our true being as we are in the Light Continuum might be recognized and realized; hence the presence and power of the Messiah in us. As my beloved tzaddik, Tau Elijahu, would often say, “The entire mystical journey is self-purification. It is nothing more and nothing less than this.” ...If we understand the gospel, and understand this action that sets into motion the crucifixion, then we will know that this process of purification is self-restraint, and more so, self-negation, willing to disappear in order to reappear as we are in the Light Continuum, Yahweh. Each time we shift from one level of spiritual realization to another there is a greater degree of self-negation, until, at last, the truth of no self (ain) is realized – perfect transparency through which the True Light shines without any obstruction, distortion, corruption or diminishment. "


It would be a great blessing if more could be spoken about the willingness and necessity to disappear in order to reappear and the experience of our ain nature in it.

Many Blessings,
Martina

_________________
Mary said: "Where there is peace God’s Spirit abides. Therefore, make peace and you will know great joy.”


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PostPosted: Thu Aug 04, 2011 11:22 am 
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Greetings and blessings in the light of the Messiah!

Yes, indeed, Tau Elijahu joined purification with forgiveness, for if we look into the teachings of Yohanan and Yeshua, purification is forgiveness and forgiveness is purification; hence, there is a baptism for the remission of sin, or the forgiveness of sin, among the essential rites of the Christian tradition. The rite of baptism in the Christian stream evolves from the rite of mikveh in the Jewish tradition, a rite of immersion in water for purification from various states considered unclean. Water is understood to have purifying power, the power to cleanse. Yohanan takes up this rite through a vision and the word of Yahweh as a rite through which all sin, all negative karma, is purified, and so forgiveness of sin is received. Essentially, through the power in living waters, and in an action of complete surrender, submission, to the word of Yahweh calling us into the living waters, the “memory of sin,” whatever taint, trace, stain or mark of sin, error, exists is erased, or washed away. This spiritual power is made manifest in waters through Messiah Yeshua when he invokes the rite of baptism from Yohanan and rising out of the waters receives Ruach Elohim, or rather Ruach Ha-Messiah. Through his holy sacrifice, his complete self-offering, this power of the forgiveness of sin is fully manifest in the living waters; in effect, they are made ‘alive’ in Hayyah Yeshua, the Risen Messiah.

In the Sermon on the Mount, following the Lord’s Prayer, Adonai Yeshua teaches us that to receive our forgiveness in full we must, in turn, forgive others, and only then is our forgiveness complete, sealed in the Light Continuum, Yahweh. Thus, as we enact forgiveness ourselves, forgiving others, we continue in this process of self-purification. If we look into forgiveness, and look into why it is that we may be unwilling to forgive, we are immersed in self-cherishing, attachment and aversion, and we are enacting self-will in place of the will of God, the True Light. Basically speaking, in order to forgive there must be humility, self-negation, letting go of our self-cherishing, attachment and aversion; hence, forgiveness is self-purification.

When we cling to the sins and errors of others, or cling to the wrongs done to us, or the harm inflicted upon us, at the same time we are then bound to our own sins or errors, and yet more, the negative energetic exchange between ourselves and others forms an energetic connection, something like a “cord” the binds us together. As long as we cling to this and bind them to it, so we, too, are bound to it. Thus, only when we forgive and set them free are we also free, liberated from the negative karmic bondage. Likewise, in this spiritual action, we receive forgiveness from our sins, our errors, from the Holy One – our own sins, errors, are dispelled on an energetic level, in effect “forgotten,” “erased.”

When we go down into the living waters it is an action of surrender, submission, to the will of God, an action of self-negation, liberation from self-will and self-cherishing, and when we rise up from the living waters we put on the Blessed Name and we are established in the Risen Messiah – when we reappear we appear as we are in the Light Continuum, Yahweh, and so we receive our anointing with the Holy Spirit. Then, naturally, it is incumbent upon us to live according to the Truth and Light revealed to us, and to share, to give, what we have received – receiving the forgiveness of sins, we in turn must forgive others.

If we look into the process of forgiveness, in it we see a progressive self-negation, for some things are easy for us to forgive, while others are more difficult, requiring greater self-purification, greater self-negation. Thus, in our labor to forgive we see various gradations of self-negation, just as in our labor for the ascent of consciousness, and here we may say, forgiveness is essential for the ascent of consciousness beyond the karmic matrix and karmic continuum, essential for the realization of our transcendence.

Now, here it must be said that it is the Holy One who forgives, and it is the Messiah and Holy Spirit in us that has the power to forgive. It is not simply by our own power that we forgive, but rather, surrendering to God, praying to God for our empowerment to forgive, and relying upon the power of God to forgive, we are able to forgive. We see this with Adonai Yeshua on the cross and the forgiveness he invokes, “Father forgive them for they know not what they are doing.” He calls upon the Living Father, the True Light, to forgive, and so there is forgiveness.

We give what we have received, and it is in giving that we receive in full, integrating what we have received. We have received forgiveness, therefore we have forgiveness to give.

It is very interesting to look at the word forgiveness itself, “for-giveness,” which implies the desire to share, the desire to give. Thus, forgiveness is, by nature, a self-offering, just as Adonai Yeshua demonstrates to us on the cross, offering himself for the sake of our forgiveness, our salvation.

As we know and understand, the opposite of this is the evil inclination, the desire to receive for self alone, the way of the world; thus, through forgiveness, through self-offering, through loving-kindness and charity, we negate the evil inclination, and the ego, the unenlightened self born of it.

In this we may understand self-negation as positive action, the affirmation of the inmost part of our soul and the Messiah in us, the enacting of the will of God in place of our self-will.

Here, perhaps, it is good to recall a common name of the demiurge, cosmic ignorance, in the Pistis Sophia: the “Self-willed triple power.” If we are to be free from the dominion of the demiurge and archons, the klippot, then we must let go of our self-will and take up God’s will, or rather, we must make our will God’s will; in so doing, God’s will becomes our own and is embodied, enacted.

There is a mystery that the Holy Spirit would have me share concerning the cleansing of the temple. As has been said, the true holy temple of Hayyah Elohim, the Living God, is the Human One, spiritual humanity. Understanding this, we will understand that the cleansing of the temple begins in the Sacred Jordan, in the baptism of Adonai Yeshua, and this cleansing, this purification of the temple, is completed on the cross, through the sacrifice he made of himself for the forgiveness of sin, the dispelling of the karma of the world soul and all humanity. Receiving his baptism, and enacting forgiveness, we take up our cross with him, taking up this labor for the redemption of souls with him, and so we receive our anointing, our sanctification, the Supernal Light and Holy Spirit, becoming makom for the Shekinah of the Messiah.

I’m inclined to share one more thought for consideration, but then must attend to some other works today. If a spiritual human being, who is a living temple of this Living Presence and Power, dwells in a house, then by extension that house also becomes a temple. In this regard, it is interesting to consider the meeting place of the original churches, the houses of believers, the faithful and elect. This, no doubt, reflected a knowledge and understanding of the spiritual human being as the true and holy temple of Yahweh Elohim.

May we be blessed and empowered to abide as makom for the Shekinah of the Messiah, and may the Light of the Messiah shine from within us, blessing and illuminating the world, and all our relations in it. Amen.

Peace be with you!

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PostPosted: Thu Aug 04, 2011 7:47 pm 
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In order for whatever is realized to be complete, of course, the spiritual power of that realization must be shared with others, and there must be at least one who embodies the same realization as the tzaddik – a spiritual father or mother is only fulfilled when there is a holy child and that child matures in Divine Life, and so a tzaddik completes their realization only when another tzaddik is generated after them.

This concept of becoming a tzaddik when another tzaddik has been generated has the appearance of a koan, one of those riddles with which the student wrestles until illumination arises. To follow this train of thinking, it would seem that a tzaddik is never truly a tzaddik because, by definition, that one would have to have generated a tzaddik, and the next one, and the next, ad infinitum. In contemplating this puzzle one might consider that, while a person may embody "tzaddikness" that person is not definitively a tzaddik, as though there is some goal involved. This line of thinking implies a stream, a continuum of "tzaddik" rather than actual individual persons labeled "tzaddik."
Further contemplation brings to mind that this same idea of continuum could also be applied to Messiah and Shekinah Messiah. Thinking of the body, our "house", as a "holy temple of Yahweh Elohim" then in embodying Shekinah Messiah the spiritual human being is simply part of the streambed, a restricted space or tzim-tzum, carrying the Light for the world.
Perhaps a little more "wrestling" is in order for me...but these are the thoughts that spring to mind in the moment.
Shalom!
Anna


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 Post subject: Gazing further...
PostPosted: Fri Aug 05, 2011 11:42 am 
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Greetings and blessings in the light of the Messiah!

There is no contradiction of the teaching of living tzaddikim and the fruition of the spiritual realization of a tzaddik in the generation of a tzaddik after them. The spiritual realization of a holy tzaddik is embodied, and may be fully embodied in them, before the full realization arising in another, a companion or disciple; the purpose of embodiment, however, is the Continuum of Light Transmission and rendering of spiritual assistance, active compassion, and the fruition of Light Transmission is the generation of continued embodiment. It is the spiritual realization, the enlightenment experience and its embodiment, that is the foundation and empowerment to be of true and lasting benefit to other souls, and for the spiritual labor towards the generation of other souls in the same realization. The sacred heart, spiritual love and compassion, is a natural and integral aspect of this self-realization in Messianic consciousness, and as such, instead of a desire for personal salvation, there is a desire for the salvation of all, the enlightenment and liberation of all. This desire is fulfilled as other souls, other sentient beings, experience their realization, receiving their salvation.

The desire to receive fulfills the desire to give, and the desire to give fulfills the desire to receive, and in the instant of full transmission there is no receiver and no giver, there is only the Light Continuum, Yahweh, the Holy One.

We may gain insight into this teaching of the fulfillment or completion of realization from the story of Enoch. According to masters of the tradition, Enoch embodied something of Messianic consciousness, but in his generation there was no one willing and able to receive the Light Transmission. Therefore the Holy One took Enoch up in divine rapture. Enoch, however, was filled with love and compassion, and the deep desire for the salvation of all, the enlightenment and liberation of all, and because of this he wished to continue his spiritual labor in the matrix of creation until the salvation of all is accomplished. Thus, Enoch was translated into Archangel Metatron, empowered by the Holy One for the fulfillment of this holy desire, and he continues in this spiritual labor throughout time, so long as this matrix, this great cosmic cycle, continues to exist. Correspondingly, when the end-of-days comes, when the judgment comes, the prophets of the tradition have said the soul of Enoch, along with the soul of Elijah, will incarnate again, laboring to help facilitate the uplifting of souls in the Great Ascension.

Enoch embodied this Light-presence and Light-power in full, but his inmost heart’s desire in love and compassion could not be fulfilled in the world at that time; thus, he continued in his spiritual labor for the fulfillment of that holy desire, the fulfillment and completion of his realization, and he continues in this spiritual labor for the fulfillment of God’s will.

If we wish to gain further insight into this holy mystery we may consider the prophet Elijah, who was the Baal Shem of the assembly of prophets in his generation. From him there was a regeneration of the assembly of prophets, and another arose after him as Baal Shem, Elisha, his protégé, but although he was taken up in divine rapture, in a whirlwind, as we know, the soul of Elijah returned as Yohanan the Baptists, opening the way for the advent of the Messiah in this world. Thus, in effect, his spiritual realization was complete, and yet, on account of the love and compassion of the Holy One in him, and his zeal for the fulfillment of the will of God, the soul of Elijah returned, continuing to labor in the harvest of souls, the uplifting of souls in the Great Ascension.

In a similar way, as we know and understand, the soul incarnate as Adonai Yeshua was incarnate as Jacob, Joshua and Elisha, and in each of these incarnations there was a generation of tzaddikim with the appearance of this holy soul.

Now, in any incarnation of the soul of a holy tzaddik there are many spiritual works within their mission, and yet, naturally, the central purpose is the true salvation of souls, the enlightenment and liberation of souls, and naturally, innate to this central purpose is the intention to help facilitate full spiritual realization and embodiment in at least one other, the continuation of the stream or lineage of Light Transmission in this world. In fact, at times, in a perverse and dark generation, or a time of great tribulation, in order to accomplish this the soul of a tzaddik may assume two or three overlapping incarnations, the apparent tzaddik and apparent disciple sharing the same holy neshamah, hayyah and yechidah. This represents an esoteric understand of teachings about “soul mates,” which actually points to something much more lofty and dynamic than the unenlightened projections of ideal romantic affairs.

The thrust of the spiritual labor of a living tzaddik is the generation of tzaddikim after them; naturally so, for is they are in the Messiah, or in the Order of Melchizedek, and if they have the sacred heart of love and compassion, then their desire is for the salvation of all, the fulfillment of the Divine Intention in creation.

In truth, there is no goal but the path, this labor for the harvest of souls, and in the evolution of consciousness, or the expansion of consciousness into Ain Sof, the Infinite, there is no end in sight. In this regard, “completion” does not imply an end, but rather it speaks of a holy seal and fullness, and speaks of something more than what we have words for, something much more than mental consciousness can conceive, something known and understood only in Pure Radiant Awareness, or Messianic consciousness.

It is true, if we understand the principle of tzaddik, or apostle, as it occurs in the Christian stream of Light Transmission, when we attach ourselves to a holy tzaddik, as we attach ourselves to the Risen Messiah, it is not the name and form, or personality of the tzaddik to which we attach ourselves, but rather, it is to the Holy Tzaddik, which is to say the Light-presence and Light-power embodied in that person and life. The purpose of this attachment to the Holy Light in our tzaddik is for the remembrance, the realization, of that Holy Light in us, and in the moment of our reception of the full spectrum of Light Transmission, we will find that the Light-presence and Light-power in the outer tzaddik is the same Light-presence and Light-power in the inner tzaddik. Indeed, in a manner of speaking, we will know and understand that there is one Holy Tzaddik, and yet, though one, there are a multitude of emanations, there are many Tzaddikim.

Here we may speak an open secret for all who have ears to hear it. This truth of one Holy Tzaddik and many Tzaddikim is the realization of the Human One as the image and likeness of Yahweh Elohim, if this Holy Name of God is known and understood.

Now, in this self-realization of Messianic consciousness this truth of the image and likeness of Yahweh Elohim plays out, for while there is one Holy Tzaddik in the Light Continuum, in the eternal realm, there are innumerable incarnations and emanations of that realized individual in the material dimension and inner dimensions, and so with each tzaddik there are “tzaddikim,” many different appearances and movements of that holy tzaddik in the Great Work. At times, if we become acquainted with a living tzaddik, and we are with them in moments of power, or moments of Light Transmission, we may glimpse something of this greater reality of the Holy Tzaddik. In such moments, as we gaze upon the tzaddik, all of a sudden we may see different faces and forms flashing forth, perceiving them in very different appearances than the one we are familiar with. I can bear witness to this, as can other initiates in the tradition, for I saw this many times with my beloved tzaddik during sacred discourse and sacred ceremony, and I can say that some of what I saw was not of this world at all.

Aside from this, in such sacred moments we also become aware of a great luminous assembly within and around a living tzaddik, myriads of tzaddikim and maggidim within and around them, and become aware of a perpetual coming and going of spirits of tzaddikim and maggidim, as well as all manner of other “luminous spirits” and spiritual beings-forces.

In the Continuum we become aware of a meta-dimensional being and existence, a meta-dimensional reality or universe, spanning from the material dimension through astral, spiritual and supernal dimensions, and we become aware of the play of consciousness in Being and Becoming, or in timeless-eternity and time-eternity; this awareness, this knowledge, is wild and crazy, very “magical.”

Perhaps this gives new meaning to the way of “wild gnosis” or “crazy wisdom.”

There is something more that can be said in all of this, for as we know Yahweh is the Light Continuum, and Elohim is the raying out, or emanations of the Light Continuum, and contemplating the principle of the Holy Tzaddik as one and many, we may understand that the intention of embodiment, or the Divine Incarnation, is expansive, that rather than the embodiment in a single individual soul, the intention is embodiment in a matrix of souls, all joined in one mind and one heart, laboring together in love for the manifestation of the Continuum of Light Transmission (or kingdom of heaven) in their generation. Thus, the Holy Tzaddik and their retinue, their circle of disciples, companions, are inseparable from one another, the person and life of the tzaddik and the person and life of the disciples or companions being the emanation or manifestation body of the Holy Tzaddik, this Light-presence and Light-power. As St. Paul teaches concerning the Body of the Risen Messiah having many and diverse members, so it is with any emanation of the Holy Tzaddik, there are many members of the emanation body, head and heart, liver, spleen, feet and hands, and so forth. The greater the health and wholeness of the body, the greater the faith, hope and love, and knowledge, understanding and wisdom embodied, the greater the manifestation, embodiment, of the Holy Tzaddik, this Light-presence and Light-power; hence, the greater its raying out and influence in the world in any given generation.

If I meet a living tzaddik, and recognize the tzaddik as tzaddik, and take up the labor of the tzaddik, attaching myself to the tzaddik, in effect, I become a member of the emanation body of the tzaddik, and something of the inner intelligence and divine nature of the tzaddik flows with, in and through me. As this transpires, my inner intelligence and divine nature is activated and drawn out, and thus, through my attachment to the outer tzaddik, my root tzaddik, along with my attachment to my heart tzaddik, the inner tzaddik is recognized and realized, embodied. Something is conceived, gestated and birthed in me in this way, my being as I am in the Light Continuum, and naturally, in turn, I will take up the labor of a midwife seeking to co-labor with the Mother Spirit as she gives birth to this Light-presence and Light-power in others.

When we speak of the completion of the spiritual realization of a tzaddik in the generation of another tzaddik, if we can hear it, it is a teaching, a call, for us to live as a tzaddik, understanding that living as a tzaddik we will come into being as tzaddik, a “righteous person,” a holy person; living as an authentic, spiritual human being we will realize the divinity that is in us, not as a concept or vital sentiment, but as an action, a living reality, embodied.

This teach is a call to action, for surely, as much as my tzaddik labors for my full realization, I will labor for the greater realization of my tzaddik – receiving, I will give, and so what I receive I will seek to share with others. As the Kabbalah teaches us, when we share, when we give what we have received, we have received in full, there is full integration of what we have received.

Here it must be said that this labor of love is not for the glorification of the tzaddikim, but rather for the glorification of Yahweh Elohim – it is a labor for the glorification of God, and for the fulfillment of God’s will. This play of Light Transmission is the dance of the Shekinah of Messiah, the movement of the Holy Spirit, taking up this dance with the Holy Shekinah, we become conscious agents of this Divine Play, vehicles of this Light-presence and Light-power.

The appearance of the tzaddik, the person of the tzaddik in the world, does not matter – it is no more or less substantial than a dust devil blowing in the wind; and the same is true of the appearance, the person, of the disciple or companion. Instead of cleaving to appearance and to dust, it is better to cleave to the wind and the sky, in a manner of speaking – hence, to cleave to the Spirit of God, Ruach Ha-Elohim, Ruach Ha-Messiah.

Perhaps here we might recall what Adonai Yeshua said of one reborn of the Holy Spirit, that they are “like the wind.” Or, perhaps we might recall what the prophet Isaiah said, “…those who wait upon Yahweh will mount up with the wings of eagles…” [that soar in the sky upon the winds].

The Holy Spirit and my heart incline me to silence for the moment, but, no doubt, there are more mysteries hidden in the discussion of cleansing the temple that might be drawn out.

May we be blessed with countless opportunities to fulfill our desire to give and so move ever deeper in our communion with the All-Giver, Christ and God, the True Light. Amen.

Peace be with you!

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Tau Malachi
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PostPosted: Fri Aug 05, 2011 11:29 pm 
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Greetings in the Light of the Messiah!

Thank you for this delightful and illuminating thread. You have given us much to contemplate.

In reading through Tau Malachi's posts speaking of the cleansing of the temple with Yeshua Messiah beginning with the Baptism in the Jordan, moving through the crucifixion, and his speaking of the house in which a living temple resides also being a temple, it came to mind that the temple in which Yeshua Messiah was cleansing was perhaps a joining of the inner and the outer, or creating a sacred space within the karmic matrix through which Yahweh Elohim, the raying out of the Light Continuum into the many, could manifest.

And so it was not simply the 'personage' of Yeshua Messiah as a living temple, nor the physical temple itself in which he enacted cleansing, but both and more - a sacred circle or place that could ray out into the Entirety. It seems that this movement began, this cleansing, or preparing a place into which the Light Continuum could ray out, began in the wilderness, where Yeshua faced the collective karma of Israel, represented in their expectations of the Messiah. The cleansing of the temple being a continuation of this same movement.

Other thoughts that are arising are the pattern that connects, and the parable of the Kingdom of Heaven being like a mustard seed.

Thank you for this thread and this contemplation. I look forward to dwelling in it this day.

May YHVH and His Name be One.

Blessings to all.

Sheryl


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 Post subject: The Desire to Give
PostPosted: Sat Aug 06, 2011 3:35 am 
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Greetings and blessings in the Light of the Messiah!

This thread is speaking very much to me and I am very grateful for it.

After the cleansing of the temple we read in Matthew 21:14 "The blind and the lame came to him at the temple, and he healed them." After contemplating your latest post, Tau Malachi, I was wondering if this healing speaks of our journey to take up the work of a tzaddik. It seems that recognizing the desire of our holy soul to give, to share the teachings we have received, is very powerful and a necessary step on our spiritual journey. Could we say, that this is our true desire and recognizing it heals us? The blindness and lameness seems to be our inability to share adequately what has been given to us. So in finding a way to help others with what has been given to us seems to be all healing for ourself and potentially for all creation, as this desire of our holy soul must be in all.

May all recognize their true desire!

Many blessings,
Martina

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 Post subject: Temple Body
PostPosted: Sat Aug 06, 2011 6:42 am 
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Shalom Friends!

If I'm on track with what Tau Malachi's suggested already in this conversation, I'm imagining the principal of a temple neither as ultimate or singular, but as temples within temples enclosing each other in greater and greater proportions, like Russian dolls. The places to which this thread has extended are very exciting. What is most outstanding to me are the layers of ‘temple’ being cleansed. I'm hearing cleansed as peeled back, temple layer from temple layer, all the way out to a temple beyond this world: Body of the Human One.

I’ve heard before that Yeshua’s public act of cleansing the temple invoked his death sentence among the religious authorities, but only now am I seeing this in light of the temple not made with human hands into which he would enter:

Thus it was necessary for the sketches of the heavenly things to be purified with these rites [in the temple], but the heavenly things themselves need better sacrifices than these. For Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; for then he would have had to suffer again and again since the foundation of the world. But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself. (Hebrews 9:23-26)

In this temple not made with human hands, Yeshua opened, is opening, and shall open the way for all who recognize and realize this Light Presence and Light Power within themselves to become the temple intended by the Holy One from before the beginning of Creation:

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day—and there will be no night there. People will bring into it the glory and the honour of the nations. (Revelations 21:22-26)

I’m hearing now that tabernacles and temples throughout the Covenant Old and New are rooted in this supernal temple not made by human hands, beyond this creation. Just as we have a supernal zelem-image not of this world, so the temple on earth was a copy of its supernal zelem above. As Adonai Yeshua has already been quoted saying, that we’re the temple wherever we commune with the Holy One in sincere devotion and worship, then this teaches that Yeshua was cleansing, removing, and clearing any barriers to the recognition of this supernal temple we are to become and be.

The temple in New Jerusalem inclines me to ask a rather wild question: How may the entrance into Supernal Temple as described in the Apocalypse be understood as the tikkune of the body of Adam Kadmon?

Gratefully,

Elder Gideon+


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PostPosted: Sat Aug 06, 2011 2:38 pm 
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These thoughts bring to mind the parable of the talents. The Jewish people had the law and the prophets and the countless blessings of Ha Shem with them. What did they do with them? From the looks of things, they spent the wealth which with they had been entrusted and had nothing left when the master returned. Instead of turning themselves and the world into temples, they turned the temple into the world.
May Ruach ha Elohim help us become living temples, extending the Light of the True Cross into all realms and worlds and universes of the entirety!
Anna


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PostPosted: Tue Aug 09, 2011 12:17 pm 
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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!

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Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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PostPosted: Fri Aug 12, 2011 11:32 am 
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Greetings and blessings in the light of the Messiah!

When Tau Elijahu said, “Adam Kadmon is the demiurge,” essentially he was pointing to the primordial reality of ignorance and proposing that if we go and look for the beginning of the ignorance, in truth we will not be able to find any beginning. All living spirits and souls, all creation, arises from a primordial unconscious unity, and as the individuation of spirits and souls occurs, unaware of the sacred unity underlying all, and unaware of the source and foundation of being, the Holy One, an illusion of separation, a delusion of lack, comes into effect, and with the play of dualism in consciousness, the appearance of subject and object, self-grasping, desire and fear arise, and the continuum of the gilgulim, the transmigration of souls, comes into being. As creation and creatures arise from this primordial unconscious unity, or unmanifest primordial potential, this ignorance pervades the matrix of creation, the entirety, and it is manifest in all living spirits and souls; hence, the arising of cosmic and fundamental ignorance from primordial ignorance, which is the state of Adam Kadmon at the outset of emanation, creation, formation and making.

Thus, in effect, it may be said that at the outset of creation Adam Kadmon is asleep and dreaming, and that the great matrix of creation is the dream of Adam Kadmon arising from a state of primordial unconscious unity. As in any ordinary, unenlightened dream, the dreamer has no awareness that he or she is asleep and dreaming, and therefore in ignorance, the lack of awareness, the appearance of dream is taken to be “objectively real,” or what appears is believed to have an independent, substantial self-existence, separate and apart from the dreamer. In such a dream, whatever arises from the unconscious based upon habitual patterns of thought and emotion, desire and fear, becomes the reality of the dreamer, and with the arising of each dream, whether heavenly or hellish, or something in between, the dreamer is bound up in it, fated to experience the full playing out of the dream until its conclusion. In the midst of a long night’s sleep, as we know, there is an arising of many dreams, the mind or soul transmigrating, as it were, through many different realities, many different in-betweens, all of which, in truth, are the radiant or magical display of the mind, consciousness or soul asleep and dreaming.

The inner essence of all souls is drawn from the Soul of Adam Kadmon, and the roots of all souls are drawn from the Body of Adam Kadmon, from various “parts” of the Primordial Human Being, and as such, we are Adam Kadmon asleep and dreaming strange and fitful dreams, these “dreams” being the countless transmigrations of our soul through birth, life and death, and all of the afterlife experiences in between one incarnation and another.

Essentially, Adam Kadmon asleep and dreaming, but unaware of being asleep and dreaming, this is Adam manifesting as Edom, souls arising in the impure, unenlightened condition, bound up in the ignorance, and in self-cherishing, desire and fear. There is something to be said, however, regarding this sleep and dream, for apart from the arising of dreams, or the arising of soul in individuation and incarnation, there is no possibility for the generation of awareness and awakening within dream, let alone the possibility to awaken from sleep and dream altogether. Thus, through this “sleep” and “dream” the actualization and realization of the unmanifest primordial potential becomes possible, which is to say the actualization and realization of living spirits and souls, the fruition of which is conscious union, or reintegration, with the source and foundation of being, Ain Sof, the One-Without-End.

In the midst of sleep and dream Adam Kadmon is awakening within dream, and from dream, and we may say that in the Risen Messiah the Soul of Adam Kadmon is awakened, first in the dream, and then beyond the dream, all as ordained by El Elyon, the Supreme.

In effect, the Holy Scriptures, the revelation of the Divine, this is the dream of Adam Kadmon, or rather, it is the story of Adam Kadmon awakening within the dream, and awakening from sleep and dream. In that we are all emanations of Adam Kadmon, the Holy Scriptures are also our dream and our awakening, and, as in any dream, we may understand every character, every place, every situation, circumstance and event, as an aspect of our being, our consciousness, a radiant display of our mind, consciousness or soul.

This, perhaps, may give us some insight into the reality of the Messiah, or rather, the reality of Supernal or Messianic Consciousness, for as in a lucid dream, when the dreamer is awakened and knows all that appears is a radiant display of consciousness, so the Messiah knows and understands all creation within himself and himself in all creation, and it is in this knowledge (Da’at) that the mysteries of the Holy Gospel are enacted, and specifically, the sacrifice of himself for the sins of the world, and the uplifting of sparks in the resurrection and ascension. In effect, Yeshua Messiah is a “lucid dreamer” who arises, enters, the great collective dream, and as such, Messiah Yeshua transforms the dream, awakens others in the dream and brings the dream into cessation, the fruition of dream in full awakening.

Here it must be said, this reality of the Messiah is the reality of our soul when we, too, awaken in full; and even now, even though as yet we might not be fully aware of it, the reality of the Messiah is the reality of the inmost parts of our soul, the depths and foundation of our consciousness, our being.

Now, all in a great and supreme mystery, although we may speak of Adam Kadmon asleep and dreaming, in the inmost dimensions of Adam Kadmon, Adam Kadmon has never slept and never dreamt, but abides as Pure Radiant Awareness without beginning or end, bornless being. This awakening on an experiential level is like a holy remembrance of the One-Who-Never-Sleeps, and this Awakened One (or Enlightened One), is the Soul of the Messiah. This continuum of Pure Radiant Awareness, bornless being, inseparable from Or Ain Sof, is the essence of Eheieh, and it is the power of true salvation, true redemption, the Great Exodus, or Great Liberation.

As we learn in the Gospel of St. John, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and that life was the light of all people. The light shines in the darkness, and the darkness did not overcome it” (1: 1-5). This Living Word, spoken by God, which was with God, and is God – Ain Sof, is the Soul of Adam Kadmon as the One-Who-Never-Sleeps, and corresponds with Keter-Hokmah-Binah of Adam Kadmon inseparable from Or Ain Sof. The Soul of the Messiah, or the “Son of Adam,” who descends from heaven (Supernal Malkut) brings the influx of this Holy Light in his descent, accomplishing the tikkune of the Sefirot through all of the Olamot, descending and ascending, running and returning, embodying this Holy Light, primordial and supernal.

In this play of descending and ascending, or running and returning, the advent of the Messiah does not only occur in this world, on earth, but it also occurs in the heavens, and in the realms and worlds throughout Asiyah, Yetzirah and Beriyah – the salvation embodied in the Messiah is for all living spirits and souls, and not only for humankind upon earth, but for all creature upon the earth, understanding all creation within the Human One, all creation uplifted through the Son of the Human One (Seth), the Messiah. Thus we may speak of spiritual works of the Messiah corresponding to the tikkune of each and every Holy Vessel, from Malkut of Malkut of Asiyah (manifest as this world), to Keter of Da’at of Adam Kadmon, and with this tikkune so also we can speak the shattering of klippot, impure emanations, and the uplifting and reintegration of holy sparks with Yahweh and Or Ain Sof.

Here we may say that the cleansing of the temple is the cleansing, purification, of all creation in a generation of a new heaven and new earth, and a new humanity; in that the Human One is the living temple, and all creation is in the Human One, in the Tikkune Gadol, the renewal of creation in the Messiah, all creation becomes the living temple and “holy land,” the presence and power of God, Shekinah of Yahweh, being drawn into it, and being drawn from within it.

There are, quite literally, countless mysteries that might be drawn out from this contemplation, but here I’m inclined to pause and wait upon the Holy Spirit, to see where the discussion might go as the Spirit moves us. I did, however, wish to speak the mystery of Adam Kadmon asleep and dreaming, and never having slept or dreamt, joined to the mystery of the shiverat ha-kelim, for the two go hand-in-hand in the understanding of this great and supreme mystery.

May all be uplifted and reintegrated in the Great Resurrection and Ascension, all realized in the Great Natural Perfection that is Messiah Melchizedek. Amen.


Peace be with you!

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Tau Malachi
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PostPosted: Sat Aug 13, 2011 6:08 am 
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Greetings and Blessings in the Light of the Messiah!

These teachings that you have shared here, Tau Malachi, seem much deeper then what I have understood about Adam Kadmon before and I am looking forward to the direction the discussion will take now.

There is a whole new understanding of the Holy Temple, when you write:
Quote:
"Here we may say that the cleansing of the temple is the cleansing, purification, of all creation in a generation of a new heaven and new earth, and a new humanity; in that the Human One is the living temple, and all creation is in the Human One, in the Tikkune Gadol, the renewal of creation in the Messiah, all creation becomes the living temple and “holy land,” the presence and power of God, Shekinah of Yahweh, being drawn into it, and being drawn from within it."
It is very uplifting that the living temple includes all creation! This reminds that the name Messiah implies action, active surrender and work to be done.

Shalom,
Martina

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PostPosted: Thu Aug 18, 2011 10:47 pm 
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Tau Malachi wrote:


In effect, the Holy Scriptures, the revelation of the Divine, this is the dream of Adam Kadmon, or rather, it is the story of Adam Kadmon awakening within the dream, and awakening from sleep and dream. In that we are all emanations of Adam Kadmon, the Holy Scriptures are also our dream and our awakening, and, as in any dream, we may understand every character, every place, every situation, circumstance and event, as an aspect of our being, our consciousness, a radiant display of our mind, consciousness or soul.


This is a stunning, beautiful and truly wild contemplation. The comment looking to Scriptures in a mirror-like manner is particularly remarkable considering the ease with which one can remove oneself from something read, being diluted to just characters in story through ever so subtle movements (or indeed even in day to day events of life). The timelessness of sequence - the unravelling of the construct of distance as extremes of "fall" and "redemption" collide. At once, we are fallen, and yet even on a mundane level, simply turn the page to another portion in the Scripture and we are risen.

Regarding the "Adam Kadmon that has never slept and never dreamt," might there be something to draw out in relation to the Holy Name of Yahweh, i.e. the Tetragrammaton, and the wondrous depiction of that Name when aligned vertically, making the shape of a "man?" --

י
ה
ו
ה



Looking at the letters in such a way, one might superimpose the 4 worlds over them, and equating the image with Adam, see him crowned at Keter of Atzilut and his feet on the ground of Malkut of Asiyah. Does this speak at all to the "Tikkune of the Great Name of Yahweh" mentioned earlier? Might anything be said about the mystery of these particular letters, their shapes and their inherent kabbalistic gematria, and further, the Christian Kabbalah of Adonai Yeshua with the addition of his letter "shin" in the name, יהשוה? Might this be something of what St. Paul referred to when he said "then we will see face to face" in his writings, in seeing the face of Adam (and ergo Messiah) not as "other" or outside ourselves, but as ourself?

Shalom!

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PostPosted: Sat Aug 20, 2011 9:23 am 
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Greetings and blessings in the light of the Messiah!

The knowledge and understanding of the tikkune of the Great Name, and Tikkune Gadol reaching into Adam Kadmon, is in the Blessed Name of Yeshua, and if we contemplate the mysteries of the Great Name and the Blessed Name, praying and meditating upon these mysteries, through Ruach Ha-Kodesh we may acquire deep insight, knowledge, understanding and wisdom of the Messiah. This is a completion that occupies Christian Mekubalim, for the Habad of the Messiah is in it, which is to say the wisdom, understanding and knowledge of the Messiah.

Here we may say that the very essence of this contemplation is primordial contemplation, founded upon the recognition of the Ain Nature, through which all self-liberates as it arises, all being naturally and spontaneously reintegrated with the Light Continuum, Yahweh, and its inmost secret essence, Eheieh.

Now, in the Great Name of Yahweh all five Olamot are represented, the tip of Yod, Adam Kadmon, the body of Yod, Atzilut, the first He corresponding with Beriyah, Vau with Yetzirah, and He final with Asiyah, all in the Great Name, Yahweh. At the outset, and, indeed, until the advent of the Messiah, however, the Sefirot of Adam Kadmon are unmanifest potential, unrealized, and in the state of shiverat ha-kelim, in effect, there is a separation between Yod and He, Abba (Father) and Imma (Mother), and between Vau and He final, Ben (Son) and Nukva (Daughter). Thus, the Supernal Influx was impaired, obstructed, so that the Supernal Light could only ray out in an indirect, diffused form into Beriyah, becoming restricted and manifest as spiritual light; this same obstruction transpires below, diminishing the power of the holy angels of the Most High and restricting their power and action in the world, spiritual light becoming restricted and manifest as astral light, opening the way for the influence and dominion of the Other Side, the full influence of the impure Sefirot, the klippot.

Basically speaking, until the Divine Incarnation, there was no straight and clear channel from Adam Kadmon to Asiyah through which the full Supernal Influx could “descend” and be received, and therefore the Path of the Great Ascension was not manifest, but was a potential unrealized. Thus, in order for a straight and clear channel to be manifest the Son of the Human One (Seth Gadol) had to descend, the Soul of the Messiah contained in Adam Kadmon had to emanate and become incarnate.

As we have said, Keter-Hokmah-Binah of Adam Kadmon do not fracture or shatter, and the Soul of the Messiah is drawn from these, emanates from these, the “Supernals” of Adam Kadmon representing the inmost dimension of Adam Kadmon as the One-Who-Never-Sleeps inseparable from Ain Sof, the Infinite. This holy emanation of the Soul of the Messiah draws Or Ain Sof into the Sefirot of Adam Kadmon and Atzilut, and into the Sefirot of Beriyah, Yetzirah and Asiyah, and through the self-offering of Yeshua Messiah on the cross, and the resurrection and ascension following, the Sefirot of all Olamot are mended, and able to receive the full Supernal Influx through Hayyah Yeshua. In this way, the Holy Light, primordial and supernal, is brought down, and holy sparks are uplifted and reintegrated with the Light Continuum, the tikkune of the Great Name being accomplished.

If we gaze into the Blessed Name, understanding the correspondences of the Letters of the Great Name with the Olamot, in the Blessed Name the attribute of the Holy Letters of the Name shift. Essentially, Yod is uplifted to Adam Kadmon, representing the awakening, or realization, of the Soul of Adam Kadmon in the Messiah, or the tikkune of the primordial Sefirot. The first He of the Name is uplifted to Atzilut, representing the fullness of the Holy Shekinah actualized and realized in the Risen Messiah, or the tikkune of the supernal Sefirot (Atzilut). Shin appears in the Blessed Name, corresponding with Beriyah receiving the direct influx of Supernal Light, and equaling 300, Shin indicates that holy influx raying out through all of the Sefirot of Beriyah, Yetzirah and Asiyah, understanding that each Sefirah in each Olam contains all ten Sefirot.

As the Zohar often teaches us, “A stirring below creates a stirring above,” unification below brings about unification above. Thus, the unification of the Messiah and Holy Shekinah below, the full embodiment of the Living Presence and Power of the Most High (Elyon), brings about the unification of Yahweh and the Holy Shekinah above, or Abba and Imma above; this is the invocation of full Supernal Influx and the opening of the Path of the Great Ascension.

Here we may share an open secret. The Blessed Name is the tikkune of the Great Name, for in Yeshua Messiah the Shekinah of the Great Name (Yahweh) is realized and embodied in full; hence, the Holy Letter Shin in the Blessed Name of Yeshua, and the literal meaning of the Blessed Name, “Yahweh delivers.”

Let us venture further into these mysteries, and consider this salvation, this enlightenment and liberation, in Yeshua Messiah, our Adonai.

When the Son of the Human One descends, the Soul of the Messiah emanating and becoming incarnate, Yod is uplifted and exalted, for something of the primordial potential of Adam Kadmon is actualized and realized, and so in Hayyah Yeshua the Soul of Adam Kadmon is awakened. The full power of the Names of God is made manifest in this way, the essence of the Holy Names, influxes of the Sefirot of Adam Kadmon, being drawn into them. When the Soul of the Messiah becomes embodied in Adonai Yeshua, so also something of the spiritual powers of the Holy Partzufim become embodied, the first He is uplifted and exalted, for something of the greater unmanifest potential of the Sefirot of Atzilut is actualized and realized, raying out in the matrix of souls receiving the Spirit of Messiah, Ruach Elohim. When the Soul of the Messiah emanates and appears as Adonai Yeshua, appearing as a human being, so also the Messiah assumes all manner of appearances, appearing on earth and in the heavens, emanating into all manner of realms and worlds of the inner dimensions. Thus, the Messiah appears as archangels and angels of the Holy One, as angels of the archons, and various other spiritual beings-forces, assuming forms in similitude, likeness, to those to who he appears. This is the power, the realization of Shin, corresponding with Beriyah, for the Messiah appears as the ideal form of all creatures in realization, reintegrated with the Light Continuum, Yahweh.

Here we may speak another open secret. Until the coming of the Messiah, in effect, Metatron and Sandalfon are separate and apart from one another, and their full glory and power remains unmanifest, but when the Messiah descends and ascends, Metatron and Sandalfon are united in the archangelic emanation of the Risen Messiah, Hua; in Hua, all of the holy archangels receive the influx of Supernal Light and are uplifted and empowered, while the power of the klippot, archons and demons, is diminished. Through the archangels, the Sefirot of Beriyah, the Supernal Light rays out into the orders of holy angels, the Sefirot of Yetzirah, and so in turn rays out into the celestial spheres, the Sefirot of Asiyah; at the same time, however, there is a direct raying out of the Supernal Light in all Olamot from the Messiah, for the Soul of the Messiah descends and becomes incarnate, embodied in Malkut of Malkut of Asiyah (this world).

(This twofold raying out of Supernal Light corresponds with realization of the linear and circular Sefirot of the Olamot – those familiar with teachings on the linear and circular Sefirot may wish to contemplate this deep mystery.)

When the Messiah offers himself as a holy sacrifice, shedding the klippah of the physical body, or shedding the serpent’s skin, and he proclaims, “It is accomplished,” in that instant the dominion of the klippot is broken, the power of the klippot diminished, and so when he appears in the resurrection, all of the Holy Sefirot within all of the Olamot are manifest in their full glory and power, being made complete and perfect, realized, in Hayyah Yeshua, the Risen Messiah.

If we look into the Book of Revelation, and we understand what is written in the holy book, we will understand that the power of Shin is reintegration and ascension, and that in the fruition of the advent of the Messiah, in the second coming, the Name of Yah will be realized, He final, Vau and Shin becoming reintegrated with Yod-He, (Yah); hence, in the Messiah is the realization of the Realm of Yichud, Adam Kadmon and Atzilut – the Pleroma of Infinite Light.

Here I’m inclined to pause and to wait upon the Holy Spirit, abiding in the Shekinah of the Messiah, praying for the fruition of the advent of the Messiah, the hastening of the second coming.

With full kavvanah and devekut let us pray, Hallelu Yah! Amen.

Peace be with you!

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 Post subject: Adam Ha-Rishon
PostPosted: Sat Aug 20, 2011 11:10 pm 
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Shabbat Shalom Tau Malachi:

And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. (Revelation 21.2)

I'm delighting in the many insights and directions this array of perspectives offers. Slowly, a picture is forming, from beginningless involution to endless evolution, with the awakening Human One being its source and nexus.

From a discourse you recently shared, citing the Creation story and how the Human One completes Creation, I'm grateful to explore the second chapter of Genesis from an entirely new perspective. For example, you explained that before the Human One was created, there was no rain, nor cultivation of the ground, neither were creatures made to stand out with names. On rain, cultivation, and names depend the Human One, completing Creation.

Inside the context of all that has been presented in your posts above regarding the shattering and rectification of the true temple, I'd request elaboration on how this interacts with teachings of Adam Kadmon dividing into Adam ha-Rishon and then further into Adam and Eve. I'm sensing it is intimately connected with these most stunning teachings on tikkune of Creation.

Gratefully,

Elder Gideon+


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 Post subject: Circular Sefirot
PostPosted: Sun Aug 21, 2011 11:25 am 
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Greetings and Blessings in the Light of the Messiah!

I am deeply grateful for this breathtaking discourse. I was wondering if more could be said about the mystery of the circular sefirot. It seems to originate from Lurianic Kabbalah.

Gratefully,
Martina

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PostPosted: Wed Aug 24, 2011 12:09 pm 
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Greetings and blessings in the light of the Messiah!

Adam Kadmon and Adam Ha-Rishon are, in truth, incomprehensible realities, the Human One in the primordial universe and supernal universe, respectively; and yet, our inmost being, the inmost part of our soul, has its essence and root in Adam Kadmon and Adam Ha-Rishon, our souls being emanations of the Human One, primordial and supernal.

As we know and understand, the tikkune of the Sefirot of Adam Kadmon is in the Sefirot of Atzilut, and so it is in the play of shiverat ha-kelim, as the Sefirot of each Olam-Universe shatter, the Sefirot of the next Olam become the vehicle of tikkune for those Sefirot. The same is true in the generation of the Soul of the Human One corresponding to the various Olamot, and therefore with the fracturing and shattering of the Soul of Adam Kadmon, Adam Ha-Rishon comes into being for the tikkune of Adam Kadmon.

The shiverat ha-kelim, of course, continues to play out through all of the Olamot, and therefore, so also does the fracturing and shattering of the Soul of the Human One. Thus, at the outset Adam Ha-Rishon contains Male and Female in one Body of Light, but as the Torah teaches us, a deep sleep comes upon Adam Ha-Rishon, and Male and Female are separated from one another, Adam and Eve arise and come into being. Adam Ha-Rishon corresponds with Atzilut, and Adam and Eve before the fall corresponds with Beriyah. When Adam and Eve eat the fruit of the tree of knowledge of good and evil, and become aware that they are “naked,” this corresponds to the Soul of the Human One in Yetzirah, and when the judgment is spoken upon them, “coats of skin” are made for them, and they are expelled from the Garden of Eden, this corresponds to the Soul of the Human One in Asiyah. Each of these gradations in the generation of the Human One is the vehicle for the tikkune of the previous gradation, this mending or healing being the actualization and realization of the potential within the previous gradation or level.

In this we may understand that the Soul of the Human One is intimately interconnected with the Sefirot, inseparable from the Sefirot, and consequently undergoes the experience of the shiverat ha-kelim, the shattering of vessels; this, however, is by divine design, for in effect, creation is partial and incomplete, or largely in potential, and God has created and empowered the Human One to complete and fulfill creation, to serve as a co-laborer and co-creator with God, and so to realize conscious unification with God, the innate perfection of all. Thus, the masters of the tradition teach us that the tikkune of our soul is the tikkune of the world, and it is the tikkune of the world of angels and the world of archangels, and the World of the Sefirot (Divine Attributes); hence, it is the tikkune of the Great Name.

Now, the inmost parts of our soul, yechidah, our unique essence, and hayyah, our life-force or light-power, is drawn from Adam Kadmon and Adam Ha-Rishon, our root essence being drawn from a Sefirah, or configuration of Sefirot, of Atzilut, and as such we each carry specific tikkunim we are meant to bring about, or have a specific supernal and spiritual potential we are meant to actualize and realize. Thus, in effect, we each have our part in the tikkune of the Soul of the Human One, or in the actualization and realization of the Soul of the Human One, which is our spiritual labor and mission as members of the Body of the Risen Messiah, and which is accomplished by the Messiah and Ruach Ha-Kodesh in us.

We may say that there are tikkunim for each part of our soul, nefesh, ruach, neshamah, hayyah and yechidah, and that these tikkunim are tikkunim of corresponding aspects of the Soul of the Human One in Asiyah, Yetzirah, Beriyah, Atzilut and Adam Kadmon – receiving the Messiah and Ruach Ha-Kodesh, from every level of our soul we are drawing out and uplifting sparks of the Soul of the Human One, enacting the realization of the Human One of Light, the Messiah. As we draw out and uplift sparks from within our own soul, so also we are empowered to draw out and uplift sparks of holiness from within creatures and all creation, drawing all up in the Great Resurrection and Ascension.

It must be understood that creation is not a fixed or static event as believed in fundamentalism, but rather, creation is an ongoing event, it is an ongoing movement or continuum, what may be called a play of ‘creative evolution.’ We see this in the process of the revelation of the Divine and the various gradations of Light Transmission that occurs in the stories of the Holy Torah. From the very outset, it is the Divine Intention to bring about the realization of a divine and supernal humanity, the advent of the Messiah, and yet, in order to fulfill the Divine Intention a process of involution and evolution was required, the development and evolution of human souls, human consciousness, that would be able to receive the Messiah and able to embody the Spirit of the Messiah, the Supernal Influx. In this process, through generations of humankind, we see the progressive formation of holy vessels, human souls and human lives, and their shattering and reformation, developing and evolving through bestial, material humankind, and faithful, or psychic humankind, until the generation of spiritual human beings, a spiritual humanity that is able to receive the Messiah.

In a similar way, understanding creation as an ongoing movement or continuum, the process of creative evolution, the redemption of souls, or salvation of souls, is not a fixed or static event, or a singular event, but rather it is an on-going movement and continuum, and ongoing labor for the development and evolution of souls in Hayyah Yeshua, the Risen Messiah. Thus, as living tzaddikim labored among humankind to bring about the first coming of the Messiah, so living tzaddikim continue to labor among humankind to bring about the second coming of the Messiah – hence, the true apostolic succession, a Continuum of Light Transmission founded upon self-realization in the Messiah, the dawn of Supernal or Messianic Consciousness. The tzaddikim co-labor with maggidim for the development and evolution of souls from bestial, material humankind, to faithful, psychic humankind, to spiritual humanity, and they labor for the manifestation of the Supernal Light Transmission among spiritual human beings, the reception of the Messiah and Ruach Ha-Kodesh through which the tikkunim of souls is accomplished, and the generation of a divine and supernal humanity is made manifest, embodied.

As we know, Male and Female are inseparable in Adam Kadmon and Adam Ha-Rishon, but in the process of the involution of the Soul of the Human One they become divided, separated from one another, Adam and Eve arising. On account of the deep sleep and separation, the greater fall, or involution, of the Soul of the Human One transpired, and there was strife between Adam and Eve, hence the generation of Cain and Abel, and the strife the came between them. There is something of a healing of this strife, however, in the conception of Seth, although there is no healing of the separation and original sin, no tikkune reaching up into Adam Ha-Rishon.

Seth is called the “image and likeness of Adam,” the Human One, but according to masters of the tradition there was no true Shekinah Consort with Seth, and so this image and likeness of the Human One was impaired, incomplete. Thus, in the “line of Seth” (spiritual humanity) for many generations there was a labor to bring forth a Perfect Tzaddik joined with a Perfect Shekinah Consort, a union of the Male and Female, which forms the true Holy Vessel for the reception of the Supernal Influx, the realization of Supernal Malkut. As we know, the neshamah, hayyah and yechidah embodied in Adonai Yeshua was also embodied in the Magdalene, the mystery of soul mates, and the Soul of the Messiah becoming embodied in him, the Perfect Tzaddik, was also embodied in Magdalene, the Perfect Shekinah Consort. Thus, through their meeting and unification, specifically in the resurrection and first ascension when Hayyah Yeshua appears to Kodesh Kallah (Magdalene), the tikkune of Adam and Eve, and the tikkune of Adam Ha-Rishon, is brought about, reaching into Adam Kadmon. This is the image of Gadol Seth, the “Great Seth,” the Perfect Tzaddik in full union with the Perfect Shekinah Consort, Male and Female joined together in one Body of Light (Solar Body of the Resurrection).

It must be said, however, that this meeting and union of “soul mates” is very different from the profane romantic projections of nefesh behamit upon it – it is a mystical, spiritual union, through which the Light Transmission flows and the Supernal Zelem (Image) of the Human One of Light is realized and embodied. This is taught to us by Adonai Yeshua when he says that in heaven “no one will be given in marriage,” but rather that souls will be “like unto the holy angels of God,” male and female, androgynous, all dualism, ignorance, brought to an end, including the dualism of man and woman divided. This is tikkune reaching into Adam Ha-Rishon, the realization of Supernal Malkut (the “eighth heaven”).

There is permission given by the Holy Spirit for a secret mystery to be spoken, written.

Come and see! The Holy Shin in the Blessed Name is the union of the Perfect Tzaddik and Shekinah Consort, the union of the Son and Holy Bride below invoking the union of Yahweh and Shekinah above, hence the Supernal Influx embodied, represented by the Holy Shin in the Blessed Name of Yeshua. In union with Ben, the Son, Nukva, the Daughter, becomes Kallah, the Bride, and when she conceives, gestates and gives birth, the Continuum of Supernal Light Transmission becoming manifest in the world (the true apostolic succession), she is exalted, becoming Imma, the Holy Mother of the Living Ones. In this, Yod and He are uplifted, actualized and realized, and Vau and He final are joined, made complete – Shin, the Shekinah of the Messiah, shines in Beriyah, and rays out through the realms and worlds of Yetzirah and Asiyah, the salvation of all worlds, the enlightenment and liberation of all living spirits and souls, being manifest.

As we know, Hayyah Yeshua ascends and enters into repose, drawing all creation in ascent with him, and the Holy Bride, Kallah Messiah, continues in the gilgulim, laboring in the harvest of souls until all tikkunim are accomplished, until all living spirits and souls are redeemed and uplifted in the Great Resurrection and Ascension.

Here we may speak something of an open secret concerning true apostolic succession, or what is called the “priesthood of the Order of Melchizedek.” In the ordination of a holy priest and apostle it is said, “You are a priest forever according to the Order of Melchizedek.” As we know, the Magdalene speaks a vow to continue to incarnate in the world from one generation to another until the fruition of the second coming of the Messiah, or until the salvation of all living spirits and souls. Receiving an ordination as a “priest forever,” this is also the sacred intention of every soul ordained as holy priest of the Order of Melchizedek, or as a holy apostle. It is through this continuum of living tzaddik embodying the Shekinah of the Messiah that the Supernal Influx continues and the power of the Holy Shin continues to ray out for the deliverance of souls, the drawing out and uplifting of holy sparks.

If we wish to contemplate the great mystery of Kallah becoming Imma, this is the dissolution and reintegration of the Sefirot of Asiyah, Yetzirah and Beriyah with the Holy Sefirot of Atzilut, the full realization of Adam Ha-Rishon, the Supernal Human Being – we labor towards this fruition of creation and glorification of El Elyon, the Supreme.

This seems to me a good place to pause, and to abide, waiting upon the Holy Spirit.

May the mystery of the bridal chamber be realized in our midst, and may the Holy Light of the Great Seth shine from within the bridal chamber, bringing peace and joy to all creation. Amen.

Peace be with you!

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Tau Malachi
Sophia Fellowship
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PostPosted: Thu Aug 25, 2011 10:01 am 
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Shalom Tau Malachi and all,

Much gratitude is offered to our Mother for the teachings being revealed through this thread. My mind is set a whirl with many thoughts.

In particular, in your teachings on Shin, several thoughts have swirled. One came in reading the following:

Tau Malachi wrote:
At the outset, and, indeed, until the advent of the Messiah, however, the Sefirot of Adam Kadmon are unmanifest potential, unrealized, and in the state of shiverat ha-kelim, in effect, there is a separation between Yod and He, Abba (Father) and Imma (Mother), and between Vau and He final, Ben (Son) and Nukva (Daughter). Thus, the Supernal Influx was impaired, obstructed, so that the Supernal Light could only ray out in an indirect, diffused form into Beriyah, becoming restricted and manifest as spiritual light; this same obstruction transpires below, diminishing the power of the holy angels of the Most High and restricting their power and action in the world, spiritual light becoming restricted and manifest as astral light, opening the way for the influence and dominion of the Other Side, the full influence of the impure Sefirot, the klippot.


And...

Tau Malachi wrote:

If we look into the Book of Revelation, and we understand what is written in the holy book, we will understand that the power of Shin is reintegration and ascension, and that in the fruition of the advent of the Messiah, in the second coming, the Name of Yah will be realized, He final, Vau and Shin becoming reintegrated with Yod-He, (Yah); hence, in the Messiah is the realization of the Realm of Yichud, Adam Kadmon and Atzilut – the Pleroma of Infinite Light.


The advancing revelation of God in Genesis came to mind, through the Divine Names, as well as through the patriarchs and their respective Sefirot, and I began to wonder if it is not that God revealed more of him/herself to creation, but that more of God was revealed, and grounded, within creation, so that with the Great Name YHVH, Yod, He, Vau, Hei, and the Sefirot reflected in the Patriarchs and their consorts, in the state of shiverat ha-kelim, separation, was revealed in and through the Patriarchs and their consorts, leading to the reunification into Yah through Adonia Yeshuah Messiah and the sacred circle incarnated around him.

Thus the Great Name in a state of shiverat ha-kelim had to be revealed within creation before the mending of which you speak could take place.

Any thoughts that arise on this would be greatly appreciated.

May all beings know the reunification of the Great Name.

Sheryl


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PostPosted: Thu Aug 25, 2011 4:04 pm 
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Greetings and blessings in the light of the Messiah!

The Holy One of Being is within creation, and is beyond creation, and understanding this we may speak of the revelation of the Holy One within creation, and the revelation of the Holy One to creation; but the revelation of the Holy One beyond creation is dependent upon the revelation of the Holy One within creation, and we may say that it is the Holy One and Shekinah realized within creation that is able to receive the revelation of the Holy One and Shekinah beyond creation.

The entire play of the unfolding revelation of the Divine is for the sake of embodiment, the revelation of the Divine within creatures and creation, and specifically within the Human One, the image and likeness of the Divine, Yahweh Elohim.

As discussed elsewhere in the forums, understanding the doctrine of reaching and not reaching, until there is reaching, all of the Holy Sefirot were able to reach until Yesod and Malkut, for there was no Holy Vessel emanated from Malkut that was able to receive her full influx, and consequently, because Malkut could not reach, so Yesod could not reach in full either, but in effect Yesod remained partial and incomplete, or rather largely an unrealized potential, along with Malkut. As we know, Yesod is the Holy Tzaddik and Malkut is the Holy Shekinah, and the reaching of Malkut, and Yesod, required a Holy Vessel able to receive the Supernal Influx of the upper Sefirot. The creation, formation and making of the Human One, and the generations of the Human One, represents the creation of a Holy Vessel for the reception of the Supernal Influx; but the generation of this Holy Vessel comes into being through a process of shattering and reformation, or development and evolution, the souls of humankind evolving through gradations of bestial and faithful humankind into spiritual humanity, and spiritual humanity then evolving through higher gradations to be able to receive the greater influx of Supernal Light and Truth.

Now, in the “line of Seth,” spiritual humanity, all of the tzaddikim that arise before the advent of the Messiah, the patriarchs and matriarchs, and the navim and tzaddikim after them, and all labor towards the generation of the Perfect Tzaddik and Shekinah Consort, but until Adonai Yeshua there was no perfect tzaddik, but all of the tzaddikim were imperfect, and many were intermediate souls (benoni), not even imperfect tzaddikim. In a similar way, apart from Yeshua Messiah, there are no perfect tzaddikim after him, but the appearance of perfect tzaddikim in the Continuum of Light Transmission comes from the Shekinah of the Messiah resting upon them and indwelling them, and the fullness of Ruach Ha-Kodesh received through the good grace of Hayyah Yeshua.

There was, indeed, a need for restricted gradations of revelation in the state of shiverat ha-kelim, just as there continues to be a need for restricted gradations of Light Transmission in this world; likewise we may say that the shiverat ha-kelim itself is integral to the full revelation of the Divine, or full realization of the Divine Intention of creation. Certainly so! And, we might add, if creation is ongoing, then so also is the shiverat ha-kelim!

If we understand that each Sefirah contains all ten Sefirot, then we will understand that all of the Holy Sefirot were impaired, more or less, until Supernal Malkut and Supernal Yesod were able to complete their reaching, their emanation.

If we understand that a Sefirah reaches in full only when another Sefirah emanates from it, and in turn is able to emanate another Holy Vessel, we may gain insight into the necessity of the generation of the Perfect Tzaddik and Shekinah Consort, or the embodiment of the Soul of the Messiah in a holy man and holy woman; when Hayyah Yeshua imparts to Magdalene in the resurrection, and through her to all of the holy apostles and disciples, the reaching of Malkut is complete with the reaching of the Messiah becoming complete.

In this there is some hint of the ongoing labor for tikkune in our own generation, as we receive and impart the Supernal Light Transmission, completing and fulfilling the Holy Sefirot throughout the Olamot.

Here I’m inclined to pause, as I must turn my attention to the continuum for Zohar discourse this evening, and wish to wait upon the Spirit of Yahweh.

May we be blessed and empowered as vehicles of the revelation of the Divine in our time, laboring for the second coming of the Messiah, the greater embodiment of the Spirit of the Messiah among the people. Amen.

Peace be with you!

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PostPosted: Fri Sep 16, 2011 1:11 am 
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Blessings in the Light of Messiah!
In reading this passage:
Quote:
In a similar way, apart from Yeshua Messiah, there are no perfect tzaddikim after him, but the appearance of perfect tzaddikim in the Continuum of Light Transmission comes from the Shekinah of the Messiah resting upon them and indwelling them, and the fullness of Ruach Ha-Kodesh received through the good grace of Hayyah Yeshua.

I get a sense of an acceleration of evolution, yet these appear to be particularly dark times, in need of more tzaddikim bearing the fullness of Ruach Ha Kodesh. Does the Light Transmission itself evolve and accelerate to meet the challenges of such times?
Shalom!
Anna


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 Post subject: Invoking Holy Ones
PostPosted: Sat Sep 17, 2011 11:09 am 
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Greetings and blessings in the light of the Messiah!

It is very interesting to look and see what the Holy Scriptures say about the coming of great navim and tzaddikim, and the times of the intercession of maggidim, or the holy angels of God. If we look and see, Melchizedek appears to Abraham and Sarah in a time of great darkness, and so also three archangels come to them in the midst of a time of darkness. Moses was sent at a time of terrible oppression of the children of Israel in Egypt, and likewise Elijah was sent in the midst of great darkness, as were the navim after him, and the appearance of Yohanan and Yeshua transpires in a very dark and tumultuous time when the children of Israel were in bondage under a very wicked king, and under oppression from Rome (Edom). This reflects the mercy and compassion of the Holy One, the love of the Holy One for spiritual humanity, the Community of Israel, but it also reflects a very curious truth, that whenever there is a greater influx of Holy Light, it transpires in the midst of a great darkness, as though in some way the darkness, the judgment, is integral to the influx of Holy Light and mercy.

If we inquire into this, and we contemplate this mystery, in times of ease the people tend to forget the kingdom of heaven and the Lord God (Yahweh Elohim), and they cleave more to the body and to the world, the material dimension, seeking their good and their “salvation” from success and prosperity in the world, rather than seeking the kingdom of heaven and invoking God, the True Light. If and when, however, great darkness comes, and there is a movement of judgment in the land, in the world, and hope in the body and world is diminished, then more and more the minds and hearts of the people turn to the kingdom of heaven and to God for their good and their salvation. An example of this happened ten years ago in this modern Babylon when evil was done and disaster struck in this land, all of a sudden, for a few weeks, houses of worship filled up, and many people turned to God and prayed. This wave of apparent faith, of course, was a temporary vital reaction and vital sentiment, and did not last very long, but it reflects how darkness, and judgment, tends to play an integral role in the reception of influxes of the Holy Light, causing hearts and minds to open to God for their salvation.

This play of mercy and judgment, and light and darkness, is, in truth, one and the same movement of the Light Continuum (Yahweh) in the world, for in the state of dualistic consciousness, or the illusion of separation, whenever there is a greater influx of Holy Light there is an equal and opposite movement of great darkness, and the influence of klippotic forces also waxes strong. It is simply the nature of this world, this reality, and the present human condition in the unenlightened state; there is this play of apparent opposites in dualistic consciousness, mercy and judgment, light and darkness, good and evil, and so on.

Thus, naturally, if and when we see a great darkness in the world, or watch a growing tumult, at the same time there is an acceleration of Light Transmission, and there is an influx of souls of a higher grade that enter into incarnation, an increase in living tzaddikim and maggidim; and in some way we can say that there is the potential of a greater harvest of souls, although on the surface of things it might seem otherwise.

Here and now, in this very generation, there are many living tzaddikim and maggidim among us, and as spiritual human beings we labor with them in the harvest of souls, seeking to support their work and to give greater strength to their prayers, adding our own energy and prayers to theirs, forming with them the Community of Israel, the Holy Vessel, for the reception of the Supernal Influx and all blessings. Indeed, for their spiritual work is our spiritual work, and in Yeshua Messiah and the Holy Bride we are called to stand among the tzaddikim, and to take up the spiritual work of the tzaddikim, and to live as tzaddikim, righteous ones.

Adonai Yeshua teaches us, saying, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest” (Luke 10:2).

There are secret prayers in the Feast of the Holy Bride concerning this, and it is the very essence of our prayers in the Feast of the Apostolic Succession – we pray for the continued incarnation of tzaddikim and maggidim, souls of a “higher grade,” and we pray for a greater influx of these souls, more laborers in the harvest of souls.

Here we can say that a time of greater darkness is a time of a greater harvesting of souls, and therefore God sends more messengers, more laborers; yet it must also be said, though, that there is also an arising of more false prophets during such times, hence the opposing darkness.

As we know, there is a need for prayers, for invocations, in order to bring forth the mercy and compassion of God, or to draw in the ruhaniyot and shefa of the Holy Sefirot, and therefore we are to pray for all good things from God, including the greater influx of luminous souls who might take up the spiritual labor of true navim and tzaddikim, or true holy apostles. God wishes this mercy and compassion, this labor for the enlightenment and liberation of souls, but we must become vessels of reception, vehicles of transmission, praying for the Supernal Ratzon of the Holy One to be made manifest in our generation.

Now the Holy Tzaddik and Community are inseparable from one another, just as the Messiah and Shekinah of the Messiah are inseparable from one another, and the embodiment and emanation of the Holy Tzaddik, the Light-presence and Light-power, is dependent upon the Community, the matrix of souls joined with them in the Continuum of Light Transmission. A living tzaddik may embody a very high level of spiritual realization, but the extension of that spiritual knowledge and power requires an auspicious retinue, an auspicious circle of companions. The greater the level of holiness in spiritual community, the greater the extension and manifestation of the knowledge and power of spiritual realization embodied in the tzaddik, and likewise, the greater the attachment of the community with the tzaddik in the bonds of spiritual love and devotion, the more the community is the emanation body of the tzaddik, the very same Living Presence and Power being embodied by the companions of the “retinue,” the spiritual community.

The Holy Tzaddik is Supernal Yesod, the Community of Israel is Supernal Malkut, and when there is a living tzaddik and community joined together in the Blessed Name of Adonai Yeshua Messiah, they are an emanation or manifestation of the Holy Tzaddik and Community of Israel, this greater Light-presence (Messiah) and Light-power (Ruach Ha-Kodesh) moving with, in and through them, and manifesting as them.

The ideal of the Community of Israel, of course, is that all are holy tzaddikim, in sacred priesthood, and the Holy Tzaddik is the Risen Messiah, the “high priest” of that Divine Order. We labor in Christian community towards this noble ideal, laboring to be a community of tzaddikim, laboring to embody the greater fullness of the Perfect Tzaddik, Messiah Yeshua, Messiah Melchizedek.

In this we may understand something of an open secret. When we pray for the incarnation of souls of a higher grade, praying for laborers, messengers, in the harvest of souls, as much as an invocation of other holy souls to become incarnate in our generation, we are praying, invoking, the inner aspects of our own soul so that we might come to stand among the living tzaddikim of this generation. Likewise, in these prayers we are praying that Ruach Ha-Kodesh might come upon souls already incarnate, anointing and awakening souls, and setting them into motion as messengers, navim and tzaddikim.

In other words, we do not think of the invocation of tzaddikim as something separate and apart from us, but rather in our invocations we are joined with the tzaddikim, wishing to stand among them for the sake of the kingdom of heaven and the glorification of God Most High (El Elyon).

Here it must be said, although our aim is not a personal, or individual salvation, or the salvation of ourselves alone, the greater our level of spiritual realization, the greater our capacity to help facilitate the salvation of others, and so be of true and lasting benefit. Thus, having the intention for the salvation of all, we labor always for “a better resurrection,” and we pray for an even greater level of spiritual realization, naturally so, for it is in this that the vehicle of Light Transmission is manifest and the labor for the harvest of souls is accomplished.

In this regard it is important to note when Adonai Yeshua gives the teaching about the need for this prayer in the Gospel of St. Luke. He says this as he is sending his companions out as messengers of the gospel and kingdom of heaven, they taking up the very labor that he is speaking about.

In closing I’m inclined to say that living in dark times we have every good reason for hope in a greater revelation and influx of the Holy Light, and that living amidst such darkness, it is the cause for a greater zeal, or divine passion, the great need of this generation for deliverance being like fuel kindling the holy fire in us until it blazes. As we pray and we invoke laborers for this harvest, let us labor with full zeal in the harvest of souls in the Messiah, tikkune gadol.

This seems enough for one time.

O Yahweh Elohim, we pray to you, and we ask you to send forth many messengers of the Eternal Gospel and Supernal Malkut, give strength to the Community of Israel in this generation, and continue to send holy tzaddikim and maggidim into the world until all is accomplished according to your Supernal Ratzon. Amen.

Peace be with you!

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Tau Malachi
Sophia Fellowship
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 Post subject: Edom and Adam
PostPosted: Mon Sep 19, 2011 8:55 pm 
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Shalom Tau Malachi:

You wrote in the name of Tau Elijah,

“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.”

Appreciating now the visionary macro-picture of the cleansing of the Temple you've established, I'm filled with micro-questions and particulars. It occurs to me, basically, that in Adam and Edom are rooted all beings-forces either awake, lucid, or asleep; Adam is awake and Edom is asleep; Adam is to Christ what Edom is to Antichrist:

Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. And this is the spirit of the antichrist, of which you have heard that it is coming; and now it is already in the world. (1 John 4:4-3)

As I'm further understanding Edom as that in creation unable, unwilling, to relate and integrate, it occurs to me from what you've said many time above, that their continual shattering is inseparable from the realization of Adam as that in creation able, willing to relate, integrate, and embody transcendence. The Apocalypse of St. John is quite literally the climax of this disclosure; what's coming apart for some is simultaneously coming together for others.

I'll leave it right here, Adam and Edom, Christ and Antichrist, as revealed in the Apocalypse, to see where this may detail what you've so generously shared above.

Gratefully,

Elder Gideon+


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 Post subject: Sword of Edom
PostPosted: Fri Sep 23, 2011 10:29 am 
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Greetings and blessings in the light of the Messiah!

The gilgulim, or transmigrations of souls, is also an expression of shiverat ha-kelim, or a continuation of the shattering of vessels, for souls pass through countless lives, countless forms, and those lives, forms, are shattered at the time of death. In this process the soul develops and evolves, and so also the forms the soul assumes in incarnations develop and evolve, becoming more refined and self-aware, until eventually souls enter into incarnations as a human being, and evolve through the human life-wave, eventually evolving into a spiritual human being willing and able to receive the Messiah.

In the tradition we are taught that the soul incarnate as Adonai Yeshua was realized or enlightened in a human life-wave within another world before beginning to incarnate in this world, and we are taught that this holy soul incarnated several times before the incarnation as Adonai Yeshua, laboring in humankind on earth to create the necessary conditions for the advent of the Messiah, and the eventual dawn of Supernal or Messianic Consciousness in humanity. Thus, according to masters of the tradition this holy soul was incarnate as Jacob, Joshua, and as Elisha, and then as Yeshua, who embodies the Soul of the Messiah in this world, joined by souls of higher grades to form the matrix of reception, revelation.

Those who were with him also passed through many incarnations, laboring in humankind to co-create the necessary conditions for the Supernal Influx, all laboring for the generation of a Holy Vessel, the Community of Israel, able to receive the advent of the Messiah. In this process, naturally, something of the shiverat ha-kelim continued in the ongoing revelation of the Holy Torah and Gospel, and in their lives and bodies – and we may say, as much as a development and evolution in the material dimension, there is a development and evolution in subtle, metaphysical dimensions, generating a Holy Vessel of reception in the inner dimensions within and behind the material dimension.

Through this development and evolution the Soul of the Messiah became embodied, Yeshua Messiah has come in the flesh, and so also through the matrix of souls gathered around him, through his disciples, this Light-power and Light-presence has come in the flesh, Malkut of Malkut of Asiyah. Thus, Supernal Malkut is made manifest, and continues to be manifest in each generation by spiritual human beings who receive, integrate and embody the Supernal Influx, the Continuum of Light Transmission.

Here we may remind that the self-offering of Messiah Yeshua becoming crucified and raised from among the dead, the enacting of the shattering of the vessel of flesh for the tikkune of souls and the world, is also enacted by the original apostles or messengers, all of whom offer themselves, their bodies and lives, for the sake of the kingdom of heaven, the manifestation of Supernal Malkut, and the glorification of El Elyon, God Most High.

Now, in this spiritual labor there is a mystery to be spoken, for as we know, until neshamah is embodied in an incarnation, and the hayyah and yechidah that are in neshamah are embodied, realized, ruach and nefesh pass away with the death of the body, the shattering of the vessel of flesh, and are not drawn up in ascension to eternal life, for in effect, they never truly existed, never having embodied neshamah, their divine nature or supernal soul. This is the fate of bestial, or material humankind, and faithful, or psychic humankind, those who live in the nefesh or ruach, respectively, but as yet do not draw the holy neshamah into incarnation. Yet, there is a development and evolution of souls through these various gradations of the human life-wave, and this continuum of incarnation does lead to the development of a spiritual human being who is able to receive, integrate and embody the influence of the holy neshamah, and so is able and willing to receive the Supernal Influx, the Holy Light of the Messiah. When the neshamah is embodied, and a life is lived according to the desire of the holy neshamah in the Messiah, then ruach and nefesh are redeemed and uplifted, and they are established in eternal life, Supernal Malkut.

In this we may understand how holy ones of the past, the spirits of tzaddikim, navim, or apostles, continue to appear to faithful and spiritual human beings thousands of years after their lives in this world, for having embodied their neshamah, and having lived their lives for the sake of the kingdom of heaven and glorification of God, their ruach and nefesh are joined with hayyah and yechidah, becoming realized in the Light Continuum, Yahweh. This, of course, is not a spiritual labor that is accomplished by souls alone, or through their own efforts and merit alone, but rather it is accomplished through Divine Grace, through the Messiah and the outpouring of Ruach Ha-Kodesh embodied in the Messiah. It is Ruach Ha-Kodesh, the Holy Spirit, which brings about the tikkunim of souls, perfecting and uniting all aspects of the soul, and drawing the soul into conscious unification with the Light Continuum, Yahweh.

Thus, in effect, in the same way as the Holy Sefirot, souls are shattered and regenerated until they are able to receive the holy neshamah and fullness of Ruach Ha-Kodesh, the Supernal Influx, ruachot and nefeshim being shattered again and again until a ruach and nefesh are generated in the image and likeness of neshamah, embodying neshamah and the inmost aspects of the soul. This is the development and evolution of the generations of Adam, the realization of Adam Ha-Rishon and Adam Kadmon, our supernal soul and supernal image (zelem) becoming realized and embodied in the flesh, and through this the flesh, physicality, is transformed and transcended, the soul-stream being liberated from bondage to the gilgulim. Until souls resemble Adam, the image and likeness of Yahweh Elohim, this development and evolution reaching a certain point, they remain bound up in Edom – distorted and imperfect forms of Adam.

Here we may speak an open secret. Ruach embodying neshamah corresponds with Yahweh, and nefesh embodying ruach, joined with neshamah, corresponds to Elohim, and the guph, the body and life in which neshamah is embodied, incarnate, corresponds with Adonai. The realization of the inmost aspects of the soul, hayyah and yechidah, correspond with Yah and Eheieh, respectively; hence, Messiah Yeshua, the Perfect Tzaddik, who speaks in the Holy Name of Eheieh, the Divine I Am.

There is much to be said about Edom, much indeed.

Come and see! The Kings of Edom are the descendants of Esau, the brother against whose angel Jacob wrestled and when victorious was named Israel, “one who wrestled with God and attained victory (Netzach). Esau received a blessing from Isaac after Jacob had received the blessing of the firstborn, and the blessing he received is this: “But you shall live by your sword.”

Here, perhaps, we may recall a teaching of Adonai Yeshua, “One who lives by the sword shall die by the sword.” On an esoteric level this is a prayer binding Esau, or rather Edom – the diminishing of the power of the klippot, or the archons and demons.

“You shall live by your sword,” the blessing of Isaac upon Esau, and therefore upon Edom, the sword of punishment and death, strict judgment. The sword was to be the source of Edom’s power and dominion, power and dominion corresponding with this world and the darkness, the evil, which rules this world.

As we know, Isaac and Rebekah are the “chariot” of Gevurah, and they personify the blessings of gevurot, or the dinim in holiness, corresponding with the Name of Elohim, the archangel Kamael and the order of the Serafim; but with the blessing imparted to Esau, Edom, these dinim become degraded and set into Madim (Mars) and Samael, the “poison of God.” Madim, Mars, which is red, “Adom,” corresponds with contentiousness and the spilling of blood, and this is the sword by which Esau lives, the sword of Edom, death and destruction, cleaving to impermanence, dominion of the world, “vanity under the sun.”

This corresponds with humankind in the unenlightened condition, nefesh behamit, the bestial nature unregenerated, ruach and nefesh unwilling and unable to embody neshamah, and instead being completely bound up in the desires of the flesh, the play of self-cherishing, self-will, and egoistic desire and fear, and therefore sin and death. In this state the Holy Light appears as Judgment (Din) to souls, and the force of the Supernal Influx shatters souls that are unwilling and unable to reintegrate with the Light Continuum, and therefore these souls remain in bondage to the ignorance, darkness, and the gilgulim, perishing by the “sword of Edom.”

Conversely, the very same Supernal Influx entering into a spiritual human being with nefesh elokit, a godly soul, joined to ruach, and embodying the influence of the holy neshamah, cleaving to Adonai Messiah, is Mercy (Hesed), the enlightenment and liberation of the soul, full reintegration with the Light Continuum, Yahweh. It is one and the same movement, but it becomes Judgment or Mercy depending upon the state of souls, the development and evolution of souls.

Now, the sword of Edom is the power of the Other Side, the dominion of the klippot, the dominion of archons and demons, which, as has been said, has its roots in the primordial Sefirot, which, at the outset, had no means of tikkune, no means of teshuvah, and therefore shattered. Through his self-offering on the cross, giving himself as the ransom of souls from bondage, Yeshua Messiah conquers the Kings of Edom, diminishing their power, and in so doing he takes the sword of Edom into his hands. Yet, until the second coming of the Messiah the Kings of Edom hold dominion in this world, and the full judgment upon them is suspended. In the Messiah, those who have faith and who cleave to the Messiah are free from the dominion of the Kings of Edom in their soul, and on a spiritual level, but the Kings of Edom hold dominion over the flesh and over the world until the End-Of-Days. If and when the matrix of faith is weakened, and few pray and worship in spirit and truth, power is given to Edom to persecute and oppress the spiritual elect, the Community of Israel in the world. On the other hand, if and when the matrix of faith is strong, and many pray and worship in spirit and truth, the power of Edom is diminished, and so the power to persecute and oppress the Community of Israel is diminished.

Thus, through Adonai Yeshua Messiah, and through the Holy Tzaddik and Community of Israel, the power of Edom is diminished, and yet the dominion of Edom continues in this world, and will continue until the second coming of the Messiah in the End-Of-Days. In the End-Of-Days, before the return of the Messiah, the dominion of the Kings of Edom will become stronger than ever before, and there will be great darkness, great evil, in the world. This, however, is the mercy of God, the love and compassion of the Messiah, an abiding, waiting, for the sake of the salvation of as many souls as possible, and so also as many spiritual beings-forces as possible. Basically speaking, the longer the duration of this abiding, this waiting, before the second coming of the Messiah, the greater the number of souls that will be uplifted in the Great Resurrection and Ascension. In this duration of time between the first and second coming of the Messiah, spiritual humanity, the “Community of Israel,” take up their cross and endure suffering under the dominion of Edom living in this world, enacting something of the rite of ransom for the salvation of souls, and laboring to manifest Supernal Malkut, the Shekinah of the Messiah, in the midst of the darkness for all who desire to receive the Holy Light and seek sanctuary in the Holy Light.

If we look into the Book of Revelation, St. John is speaking about Edom, which is Rome, under the veil of “Babylon,” for he could not circulate a book of his vision that spoke against Rome while in exile and slavery under Roman dominion. Thus, when he speaks of the antichrist, the Great Beast, this is the power of Edom, Rome, and when he speaks of the Whore of Babylon, it is the Whore of Edom; this is the klippah of Malkut under the influence and dominion of the Other Side, the klippot. The influence of these spiritual forces of evil, of course, reaches into Beriyah, and the cause of their arising is in the primordial Sefirot, and in the shards, or remnants, of previous universes that passed into destruction before the creation of this universe. The End-Of-Days, corresponding with Binah and the full Supernal Influx, is the end of all evil, and in this fruition the Sefirot of Asiyah are uplifted and reintegrated with the Sefirot of Yetzirah, and the Sefirot of Yetzirah and uplifted and reintegrated with the Sefirot of Beriyah, and the Sefirot of Beriyah are uplifted and reintegrated with the Sefirot of Atzilut – this is the fruition of tikkune gadol, the Great Ascension. All that accords with Supernal Ratzon (Will/Desire), all that resonates with the Supernal Light, is drawn up in the Great Ascension, and all that does not accord with Ratzon and the Holy Light ceases to exist, passing into destruction.

In closing there is something more that might be said about Edom, given the passage from 1 John that you have quoted. Edom represents worldliness of every kind, so that while there may be the obvious evil of violent domination and such, so also Edom includes more subtle and sublime evil, or some things that according to conventional wisdom, or the wisdom of the world, are called “good.” In this passage the denial of Yeshua Messiah coming in the flesh, or the assertion of Yeshua Messiah as a “mythical” character never actually walking among us, is said to be an inspiration from the spirit of the antichrist, or Edom. This is a shadow of secular wisdom, or academia, and in that much of modern secular wisdom actively seeks to assault and destroy faith, it is, indeed, an expression of the “antichrist spirit,” the power of Edom. Of course, it is interesting to note that much of the fury behind those that would assault faith and persecute people of faith comes from the long dominion of Edom, Rome, over Christianity, and the corruption of the Holy Gospel by Edom, Rome, for its own worldly dominion and power.

This seems enough for the moment.

O Yahweh Elohim, Shaddai, may your Supernal Grace, your Supernal Mercy, pour out upon one and all alike, and may all living spirits and souls be blessed and uplifted by you today – may the inmost heart’s desire of all be fulfilled. Amen.

Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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 Post subject: No temple
PostPosted: Sat Sep 24, 2011 9:47 am 
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Equinox Shalom, Tau Malachi:

I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day—and there will be no night there. (Revelations 21:22-25)

I'm very, very grateful for what you've drawn out in what is overt and covert of Edom. For all its wild metaphysics rooted in a primordial time, I find its presence so obvious and apparent whenever I feel resistance within me to the next step over the next threshold in the spiritual journey. It is Edom within my unregenerated nefesh and ruach that resists Neshamah, my image and likeness in the Human One Adam. How truly new, unprecedented, even alien, Neshamah is to anything nefesh and ruach can comprehend. The alignment of YHVH to the embodiment of neshamah in ruach, and of ELOHIM to nefesh embodying ruach joined to neshamah is stunning. How ADONAI becomes the manifestation in the world of such a purified body-mind-soul is not only why Yeshua Messiah is called ADONAI, but how we too may become part of his manifestation as we take up his Cross and follow in his way of self-offering.

Because of what he accomplished on the Cross, his teaching on temple taxes to the Roman emperor goes far beyond its moment and speaks to yet another layer in your exposition of Edom. When trying Yeshua in an effort to trap him, his response to the Pharisees amazes them: "He said to them, ‘Whose head is this, and whose title?’ They answered, ‘The emperor’s.’ Then he said to them, ‘Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.’" (Mattew 12:20-21) To do what Yeshua did so willingly on the Cross affirms his awareness of what belongs to whom and how it is ransomed: If nefesh and ruach unregenerated belong to Edom, "the emperor", it can only be ransomed by the greater power of neshamah, hayyah, and yechidah in God.

Because of Yeshua's accomplishment on the Cross and Resurrection, mending the olamot and all beings-forces by which light gradates, we've learned (below in this forum) that the Blessed Name shifted the Great Name:

Quote:
If we gaze into the Blessed Name, understanding the correspondences of the Letters of the Great Name with the Olamot, in the Blessed Name the attribute of the Holy Letters of the Name shift. Essentially, Yod is uplifted to Adam Kadmon, representing the awakening, or realization, of the Soul of Adam Kadmon in the Messiah, or the tikkune of the primordial Sefirot. The first He of the Name is uplifted to Atzilut, representing the fullness of the Holy Shekinah actualized and realized in the Risen Messiah, or the tikkune of the supernal Sefirot (Atzilut). Shin appears in the Blessed Name, corresponding with Beriyah receiving the direct influx of Supernal Light, and equaling 300, Shin indicates that holy influx raying out through all of the Sefirot of Beriyah, Yetzirah and Asiyah, understanding that each Sefirah in each Olam contains all ten Sefirot.


Suddenly, the appearance in the Apocalypse of the Woman of Light shows me how to contemplate this mystery of the shift in the olamot according to the Blessed Name. With eyes made new by these teachings of Temple, she is the first He corresponding with Atzilut. I find this fascinating. The Woman of Light is a vision of Atzilut giving birth to one such as Yeshua who is snatched away to God's throne. We clearly know he was here in time and died, and yet, as the Acts of John suggest, he was not and did not, all at once, in a mystery. The Woman of Light as the first He, Atzilut, then more clearly links with the Bride, the final He, of what I'm wondering must also be Atzilut as well. Am I understanding more detail now of the Woman of Light being Binah of Atzilut and the Bride, New Jerusalem, Malkut of Atzilut? If this is in any way consistent, then what of the absence of the Temple in New Jerusalem? How may this relationship between Atzilut as the Woman of Light, the Bride, and the absence of any designated Temple in New Jerusalem in the climax of the Apocalypse be further detailed?

Gratefully,

Elder Gideon+


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 Post subject:
PostPosted: Sat Sep 24, 2011 1:01 pm 
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Blessings in the Light of Messiah!
This discussion in light of the thread on Primordial Torah has me asking if the New Heaven and New Earth are the beginning of a new cycle in the continuum of Light Transmission. Is the New Jerusalem the site of a further unfolding of Kedumah Torah?
I look forward to where Mother Spirit takes this astonishing discussion.
May all beings be lifted up in the Great Ascension!
Anna


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 Post subject: Direct Communion
PostPosted: Sat Sep 24, 2011 2:20 pm 
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Greetings and blessings in the light of the Messiah!

Yes, indeed, the Holy Mother, the Woman of Light, and the Holy Bride, New Jerusalem, these are Binah and Malkut of Atzilut, and in Atzilut, at the time of the Great Ascension, “Malkut becomes enthroned upon Binah,” the upper and lower Shekinah being joined in perfect union.

Come and see! There is a holy temple in New Jerusalem, it is the Shekinah of Yahweh Elohim, Shaddai, and is the Lamb of God, and the Lamb, the Perfect Tzaddik (Human One), is the image and likeness of Yahweh Elohim, and is the Makom, dwelling place, of the Shekinah of Yahweh Elohim. The Lamb of God embodies the Shekinah of Yahweh Elohim, Shaddai, and is inseparable from that Supernal Shekinah; this Holy Shekinah is in him, and is him, and enshrouds him, the glory and power of Yahweh Elohim, Shaddai, radiating from him, and pervading all of New Jerusalem.

There is much to be said concerning this, but first we must say that this vision recounted of New Jerusalem is very linear and limited, it is like a shadow of the Great Vision of New Jerusalem. Indeed, for when we gaze into Malkut of Atzilut, we gaze into a Pleroma of Light, and gazing we behold countless light realms, and there are realms within realms, worlds within worlds, universes within universes of light, filling infinite space, through infinite dimensions, all the radiant display of Or Ain Sof, and all abiding in Or Ain Sof; corresponding with these we experience countless transcendent intelligences, countless gradations of supernal consciousness, knowledge, understanding and wisdom without end, and an immeasurable peace and joy, and an endless depth of love, endless gradations of union with Ain Sof, the Infinite. The vision recounted, though, gives a hint at this greater reality of New Jerusalem, one that can penetrate the mind of the present human condition, and be understood by souls in mental consciousness; necessarily, however, the reality of Atzilut, the Supernal Dimensions, transcends the comprehension of mental consciousness and intelligence, and is only known and understood in experiences of supramental consciousness and intelligence.

Now, Yahweh Elohim corresponds with Da’at (Knowledge), Da’at of Atzilut representing the manifestation of Supernal Habad, and all manner of gradations of supernal or supramental consciousness and intelligence, and Shaddai corresponds with Yesod, Yesod of Atzilut representing all of the light realms, or realities, corresponding with these gradations of supernal, supramental, consciousness and intelligence. When the soul remains in the body, and in mental consciousness, these intelligences are encircling, transcendent (makifin), for the most part, though insights and illuminations of these intelligences can be drawn in; however, with the development of consciousness beyond the body, or the generation of the body of light and the capacity to shift the center of consciousness into the body of light, these transcendent intelligences become internal and immanent (p’nimi) – and this is true of souls in the Great Ascension, transcendent gradations of consciousness and intelligence become “internalized,” all according the realization of the soul that has been accomplished through Divine Grace, Ruach Ha-Kodesh.

In Supernal Malkut, or New Jerusalem, souls experience the consciousness and intelligence corresponding to the light realm they are in, and so have the wisdom, understanding and knowledge (Habad) of that light realm, and with this Habad they experience a corresponding direct communion with the Shekinah of Yahweh Elohim and the Risen Messiah, and the corresponding experience of nearness or unification with the Holy One. There is no need of an external temple, as in this world of falsehood, for all knowledge and power realized is in them, and they abide in direct communion with the Holy One, the Holy Shekinah indwelling them and enshrouding them according to their self-realization in the Messiah, their righteousness, and abiding in this communion souls can ascend from one level of spiritual realization to another without end, all through Divine Grace, all as ordained by El Elyon.

If a soul enters into Malkut of Atzilut, and they “gaze,” all upon which they gaze, or direct their awareness, is known inwardly, in an experience of a direct knowing, and as they abide in Supernal Malkut they will become aware of countless gradations of supernal consciousness, or transcendental intelligences, not only those corresponding with the Sefirot of Atzilut, but also the Sefirot of Atik Yomin, Arik Anpin and Adam Kadmon. This, naturally, will begin to draw souls in ascension from one level of spiritual realization to another in an evolution of the soul, or consciousness, that is without end, for it is a journey into conscious unification with Ain Sof, the One-Without-End.

According to masters of the tradition, this awareness of infinite gradations of supernal consciousness, or transcendent intelligences, corresponds with the Tree of Life in New Jerusalem, the tree said to have “twelve fruits,” the “leaves” of which are for the “healing of the nations.”

This does, indeed, correspond with a progressive knowledge, understanding and wisdom of Torah de-Atzilut, or the Eternal Gospel, and greater revelations of the kelulah and kedumah Torah – it is this that is known and understood through the transcendent intelligences corresponding with the Sefirot of Atzilut (Abba), Atik Yomin, Arik Anpin and Adam Kadmon, for greater Habad of the Holy Torah and Gospel comes through the experience of higher states of consciousness and the greater intelligences associated with them.

Here we may remind that the Holy Light in New Jerusalem, or Malkut of Atzilut, is not only external, but is internal; hence, all living spirits and souls, and all that appears in New Jerusalem, is self-luminous, self-radiant with the glory and power of the Holy Shekinah embodied, and in the Supernal Dimensions, the greater the spiritual realization of the soul, the greater the self-radiance, corresponding with the greater consciousness and intelligence embodied.

In closing, perhaps it is good to remember that there are higher levels of consciousness and intelligence associated with the Sefirot of all the Partzufim, and thus we may speak of makifin of Nukva/Kallah, Zer Anpin/Ben and Imma along with those of the Partzufim beyond. These levels of consciousness and intelligence themselves are very lofty compared to the ordinary mind in the present human condition, and they can be transcendent to many souls, something unlikely to be realized in their present incarnation.

I’m inclined to pause here, waiting upon the Spirit of Yahweh.

O Yahweh Elohim, Shaddai, may we be blessed to be present in the coming of New Jerusalem and be received in her holy gates, and so abide in the Holy Light of the Lamb, the Holy Light shining within and all around us. We pray to you, and ask, let the Holy Light of the Lamb shine in our midst, and let it ray out to all who desire to receive it. Amen.


Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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 Post subject: Casting Crowns
PostPosted: Sun Sep 25, 2011 3:30 pm 
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Shabbat Shalom Tau Malachi!

"He has turned many from error. He went before them to their places, from which they departed when they erred because of the depth of him who surrounds every place, whereas there is nothing that surrounds him." (Gospel of Truth, Barnstone and Meyer, trans.)

I find a thread running throughout this entire discussion of the Temple in layered multiplicity, like Russian babushka dolls. The site of the Temple, according to midrashim, is marked by the most significant events of the matriarchal-patriarchal succession, such as the Creation of Eve from Adam, the Sacrifice of Isaac, and Jacob's Vision of the Ladder of Lights. Externalizing all of these events foreshadow the construction of the Temple by King Solomon, after whose reign the external Temple was already exhausted, corrupted, and obsolete, according to the Prophets gazing into a receding, internalized Temple. To see Temples within Temples grasps the most fundamental shift from Torah to Gospel: Internalizing the Temple.

In Gospel, Lord Yeshua says to a Samaritan woman, "Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth." (John 4:21-24)

It appears then, that what was formerly external, makafim, is being drawn internally, penimi'im. To move through what is external reminds me of hatching an egg or chrysalis, a husk: qlippah. I have truly moved through only when I've internalized, integrated, what externally enclosed me. What is external to me presently is internal to God. What is internal to God is external to me.

From the ground looking up, a mountaintop is external to me and internal to God. Climbing, trying, enduring, surrendering, I will reach what was once external to internalize the mountaintop. On one hand, spiritual self-worth gives praise to Ma for how Her Grace has empowered me to breakthrough and integrate the top of a mountain. On the other hand, spiritual humility knows, as high as I might be on a mountaintop, ranges of mountains far higher unfurl in the deep expanse beyond me. Mountains beyond mountains without end. In this, the soul is overjoyed to worship the Infinite One before whom all mountains melt as wax: Ain Sof.

A little bird sent me to Chapter Two of Gnosis of the Cosmic Christ where, to my astonished surprise, penimi'im and makifim are attributed to the five parts of the soul.

Quote:
"The three lower parts--Neshamah, Ruach, and Nefesh--are called Penimi'im, or internalizations, because we have the capacity to bring these aspects into our earthly incarnations and embody them. The two highest levels, Yechidah and Hayyah, on the other hand, are rarely embodied and, save in the case of a perfect master like Yeshua Messiah, will only be internalized in the world to come. Therefore, they are typically called Makifim (envelopments) or Atarot (crowns), because they transcend the ordinary individual personality entirely." (22)


If I'm understanding this direction accurately, it appears that the entire intention of Torah becoming Gospel is talismanically manifest in the internalization of the Temple. The Temple externally made with human hands was an invocation of Messiah, who incarnated to destroy and raise up another not made with human hands: his Resurrection Body. Just when we'd think the story was over however, the Apocalypse is suggesting that the internalized Temple is but the beginning:

And whenever the living creatures give glory and honour and thanks to the one who is seated on the throne, who lives for ever and ever, the twenty-four elders fall before the one who is seated on the throne and worship the one who lives for ever and ever; they cast their crowns before the throne, singing,
‘You are worthy, our Lord and God,
___to receive glory and honour and power,
for you created all things,
___and by your will they existed and were created.’
(Revelations 4:9-11)

The crowns of these Elders is their realization of Supernal Malkut. Is this their Penimi'im meriting their nearness to the Presence in continual worship?

You the Lord are mingled in my hair like a crown,
and I shall never be without you.
This crown of truth was woven for me
and makes your branches blossom in me.
The crown is not dry and sterile.
You live and blossom across my head.
Your fruit is full, perfect, and mingled with salvation.

(Song 1: Songs of Solomon, Barnstone trans.)

That these zaken, these elders, are casting their crowns before the One Seated on the Throne suggests their humility before yet greater Makifim. I'm feeling as if they're surrendering their present realization for a "better resurrection" (Hebrew 11:35), flashing and transmitting from the Throne. No longer am I seeing fixed Lamb in a three-dimensional space of worship, but am intuiting that from the One Seated on the Throne is an unfolding vision of Makifim which throbs and pulses to a yet greater, awareness beyond beyond. The Lamb feels like a vision of an endless lift-off.

In this, I'm wondering if this Lamb is Zer Anpin in a chain-reaction reversing 'back up' so to speak to Arik Anpin? If this is in anyway what all are worshipping, a moving, expanding infinity, then this appears to have everything to do with partzufim within partzufim. I keep feeling a recession, a drawing in, a gathering up, a return through the Big Bang, through the Beginning, to whatever and however anything may be said of those parts of soul in their preexistence.

Gratefully,

Elder Gideon+


Last edited by Elder Gideon on Thu Sep 29, 2011 5:03 am, edited 1 time in total.

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 Post subject: The World-To-Come
PostPosted: Wed Sep 28, 2011 11:03 am 
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Greetings and blessings in the light of the Messiah!

The holy temple does, indeed, become p’nimi, internalized, in the person of Yeshua Messiah, or rather, the klippah of the external temple is shattered as the true holy temple is realized, the living temple of the Human One of Light, the Messiah. In truth, the external temple is not makifin, but rather it is a klippah, a husk of darkness born of ignorance, and while, perhaps, it nurtures souls towards the realization of the true and holy temple, drawing people closer to God, drawing their attention and desire towards God, it is a great barrier to this realization, as are other distortions of the Word of Yahweh that occur in the Old Testament.

Come and see! An external temple, an external holy land, these become as idols, and klippot, as though apart from them, or without them, a soul cannot experience direct communion with Yahweh Elohim; and yet, until souls develop and evolve to realized their spiritual essence, and are able to recognize and realize the indwelling and encircling presence of Yahweh Elohim, these external objects are vehicles for a communion, but a very restricted, limited, communion, one that is partial and incomplete.

We may say that the external temple, the external holy land, and the earthly kingdom created in faith, are good in that they become vehicles for the coming into being of the Community of Israel, a spiritual humanity, but to the Community of Israel in the coming of the Messiah they become klippot, husks of darkness, impure emanations. The same is true of much of the law and its many commandments regarding external things, they also become klippot, barriers to greater spiritual realization.

Here we must remind of the meaning of makifin, “encircling,” or “transcendent,” and in this sense the temple itself is not makifin, but we may say that the various gradations of understanding the holy temple and communion with Yahweh Elohim are makifin until they become p’nimi. At first, naturally, in the ignorance, the illusion of separation, the temple and God are conceived as external, and as separate and apart from us, or coming only from the outside, and while this is a continuation of the ignorance, at the same time it is the dawn of the awareness of God, and possible enlightenment, and it is good. This, however, must pass away for a greater realization, the greater knowledge, understanding and wisdom of the true and holy temple of El Elyon, which is the Human One. As consciousness expands, and greater intelligence becomes accessed, the understanding of the holy temple and communion with God evolves, and this evolution of understanding is a play of makifin becoming p’nimi’im, internalizations.

What’s internalized, or realized inwardly, is the Shekinah of Yahweh Elohim and the Messiah, and therefore the klippah of an external temple or sacred mountain to which a person must go in order to worship and commune falls away, the purpose of these external things becoming fulfilled, and in fulfillment becoming obsolete. At the outset the Shekinah of Yahweh Elohim is experienced as external, or rather encircling or transcendent, but in Yeshua Messiah that Holy Shekinah becomes embodied, internal, and therefore immanent. The realization of the Shekinah of Yahweh Elohim immanent, however, does not negate the transcendence of the Holy Shekinah, for although the Holy One indwells us, at the same time the Holy One is ever beyond us, transcendent, Ain Sof, the Infinite. God is within us, and God is ever beyond us, this is the truth realized in supernal or Messianic consciousness, and in this realization we recognize countless gradations of nearness and unification, countless gradations of expanded consciousness and greater intelligence going beyond and beyond into Ain Sof, the One-Without-End.

If we look into the vision of New Jerusalem, New Jerusalem is Malkut of Atzilut, Yahweh Elohim, Shaddai, is Da’at and Yesod of Atzilut, and the Lamb, Hayyah Yeshua, is Tiferet of Atzilut. It is a vision of the Middle Pillar realized and manifest, and therefore the realization and manifestation of the entire array of the Holy Sefirot of Atzilut, Abba.

Yahweh Elohim represents the makifin, countless gradations of higher consciousness and intelligence encircling, transcendent, and the glory and power of El Elyon encircling, transcendent, and Shaddai represents p’nimi’im, gradations of higher consciousness and intelligence internalized, integrated, realized, and the Holy Lamb, Hayyah Yeshua, is the Divine Being in this Divine Becoming, the ever more we can be and becoming in God, the True Light; hence, the Human One realized as the holy temple of Elyon, the Most High, inseparable from Yahweh Elohim, Shaddai.

Here and now, in this life, we labor to realize, integrate, the makifin corresponding with Malkut of Atzilut, or corresponding with the Partzuf of Kallah, and in this labor, in an ascent of consciousness, we labor to realized the makifin of Nukva, Zer Anpin and Imma, Zer Anpin being a central focus, for all of the gradations of consciousness and intelligence of the Human One are within Zer Anpin, and it is through the realization of the makifin of Zer Anpin that souls are uplifted and ascend towards the greater supernal realization of Malkut of Atzilut, or Kallah.

Zer Anpin corresponds with ruach, our inner intelligence, and as we move from one level to another, making the makifin of Zer Anpin p’nimi’im, ruach, our inner intelligence increases, our consciousness expands, and so our communion with the Holy One and Shekinah deepens, becoming more intimate and full. As this transpires, our soul can begin to reach into Imma and Abba, through Divine Grace, and even higher levels of consciousness and greater intelligence becomes accessible to us, going well beyond what we would call “human” in the present condition of humankind on earth. This, in turn, opens the way for a full reception of Ruach Ha-Kodesh, which corresponds with Malkut of Atzilut, the Shekinah of the Messiah, and to the dawn of supernal consciousness.

Zer Anpin corresponds with expanded states of mental consciousness and intelligence venturing into cosmic consciousness, the peak of mental consciousness, and Imma corresponds to the various gradations of cosmic consciousness to the threshold of supernal or Messianic consciousness – Abba corresponds with the various gradations of supernal consciousness and intelligence, Malkut of Malkut of Atzilut corresponding with the first grade, or outermost grade, of supernal consciousness.

Now elsewhere, in our discussion of Torah de-Atzilut, or the Eternal Gospel, we have said that to receive the revelation of the Eternal Gospel the soul must divest itself of physicality, the center of consciousness shifting into a body of light, and that it is in the body of light that the knowledge, understanding and wisdom of the Eternal Gospel is acquired; hence, the gradations of supernal consciousness and intelligence corresponding with Abba, Atzilut, and beyond – these correspond with the Habad of the Eternal Gospel, or Torah de-Atzilut.

The makifin of Nukva, Zer Anpin, Imma and Abba can become p’nimi while the soul is incarnate in the physical body and world, more or less, but there is a limit to makifin of the Holy Sefirot becoming p’nimi in the physical body within the present human condition – the inner makifin of Abba, Atzilut, and the makifin of Atik Yomin and Arik Anpin, these only become p’nimi in the World-To-Come, or in the experience of New Jerusalem.

Thus, St. Paul writes in 1 Corinthians, “For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known” (13:12).

This is not to say that we cannot access the inner makifin of Abba, Atzilut, or those of Atik Yomin, Arik Anpin and Adam Kadmon – in flights of the soul beyond the body, or in shifts of the center of consciousness into the body of light, there are living tzaddikim who experience these gradations of consciousness and intelligence while they are incarnate. However, they remain makifin, encircling or transcendent, and cannot be internalized, integrated, into the body and mind of incarnation, and the knowledge, understanding and wisdom, the Habad, cannot be spoken or communicated in this world. In the inner dimensions of their soul, and during “flights of the soul,” they experience these makifin and hold the Habad of these makifin, but it becomes p’nimi, internalized, only in the World-To-Come, or New Jerusalem.

This is reflected in the gospel through the enacting of the crucifixion and resurrection, for it is not in the flesh, physicality, that the greater revelation of the Messiah and Eternal Gospel takes place, but rather, physicality is shed, the light bound up in the material body “purified,” or released, a body of pure emanation being manifest, and “three light-vestures” being restored. Only then, in the resurrection, is the inner and secret gospel communicated to the disciples, and naturally, in the imparting and reception of the Eternal Gospel, or Torah de-Atzilut, this Light Transmission, the souls of the disciples were drawn in ascent beyond the body to see, and hear, and know, the greater reality of Hayyah Yeshua, the Risen Messiah.

There are, however, very lofty grades of supernal consciousness and intelligence that can be embodied, becoming p’nimi, just as there are very lofty grades of mental consciousness and intelligence that can be embodied, and when gradations of supernal consciousness are embodied there are radical transformations of mental consciousness, as well as vital and physical consciousness. This we witness in Yeshua Messiah before the crucifixion and resurrection. Thus, in every generation there are a few great tzaddikim who embody gradations of supernal consciousness and intelligence corresponding with Malkut and Yesod of Atzilut, and here or there is one who may reach into Tiferet of Atzilut, embodying gradations of consciousness and intelligence of Tiferet of Atzilut, akin to Adonai Yeshua. Likewise, in flights of the soul these may access inner makifin of Abba, and reach into Atik Yomin, Arik Anpin, and even Adam Kadmon. These gradations, though, remain makifin until the soul of the holy tzaddik is divested completely of physicality, abiding in the World-To-Come, New Jerusalem.

The vision of the elders casting off their crowns (atarot) has an outer and inner meaning. The outer meaning is the honoring and glorification of the Holy Lamb as the Son of God, the worship of Hayyah Yeshua as the Messiah, and the understanding that however lofty the spiritual realization of a soul may be, Yeshua Messiah remains the first born from among the dead, our Adonai. The inner meaning, of course, is that what was makifin becomes p’nimi in the World-To-Come, New Jerusalem – their crowns are no longer on their heads, but rather are in their heads.

There is also something more that may be said of this part of the grand vision of St. John and what the elders do before the Shekinah of the Lamb, for in the World-To-Come, with the end of all evil, and with the dawn of full knowledge (Da’at), it is the end of free will, for when there is full knowledge and complete communion with the Holy One there is no will, no desire, apart from Supernal Ratzon – this, and this alone, becomes the Ratzon of All (Kol).

Here, perhaps, it is good to remind that this play of makifin becoming p’nimi takes place through an ongoing generation of the body of light, a subtle body of consciousness, the generations of the body of light at various gradations corresponding with the light realms, and the various gradations of higher consciousness and intelligence the soul experiences. Likewise, these higher, or expanded states of consciousness, and greater intelligence, corresponds to the realization of the inner dimensions of the soul, the realization of all twenty-six aspects, or yechidah of yechidah, representing a reaching into the makifin of Adam Kadmon.

It seems also good to remind that when we speak of these realms, worlds and universes of the inner or metaphysical dimensions of reality, these are realities of the “afterlife experience,” our knowledge and understanding of the afterlife coming form the capacity of the soul to open to and experience these realities while, as yet, in incarnation within this world; hence, through flights of the soul in luminous dreams and visions, and in experiences of the transference of consciousness into the body of light, an experience of “resurrection” before we die, as taught in the Gospel of St. Philip, and as reflected in the experience of St. John in the Book of Revelation. Thus, for example, the secret dimension of the inner forum of the “Feast of the Blessed Dead,” or St. Lazarus, in which a soul is sent into an experience of afterlife states, is in effect, if the soul is open to it, an invocation of a vision akin to Revelation, and specifically, if and when the inmost level of the empowerment transpires, it may become the Great Vision of New Jerusalem, the World-To-Come.

Often, because of our impurities in consciousness, our grasping at name and form, and personal history, we do not recognize what teachings on dying and death, and the afterlife, are really about – the experience of transcendence, and the knowledge of the greater evolution and journey of the soul, the reality of the soul in eternal life, beyond; hence, the opening of consciousness to inner, metaphysical dimensions, which empowers the soul in the Path of the Great Ascension. Basically speaking, in ego grasping we get caught up on the discussion of “dying and death,” and do not hear the knowledge, wisdom and understanding of the continuation of life beyond and cessation of sin and death. This is reflected by the fixation of many upon the Apocalypse, Revelation as a vision of horror, or doom and gloom, rather than the vision of Great Beauty (Tiferet) that it is – a great vision of hope in the Risen Messiah.

The truth is that the End-Of-Days in the Messiah is a time of great jubilation, the Great Exodus, the Great Liberation! Hallelu Yah! Praise the Lord!

Here I must pause and abide, waiting upon the Spirit of Yahweh.

May all living spirits and souls be taken up in the Great Exodus, and so experience their fulfillment in Ain Sof, the Infinite. Amen.


Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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 Post subject: Holy Temple Bride
PostPosted: Sat Oct 08, 2011 9:28 am 
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Greetings Tau Malachi!

Quote:
Here and now, in this life, we labor to realize, integrate, the makifin corresponding with Malkut of Atzilut, or corresponding with the Partzuf of Kallah, and in this labor, in an ascent of consciousness, we labor to realized the makifin of Nukva, Zer Anpin and Imma, Zer Anpin being a central focus, for all of the gradations of consciousness and intelligence of the Human One are within Zer Anpin, and it is through the realization of the makifin of Zer Anpin that souls are uplifted and ascend towards the greater supernal realization of Malkut of Atzilut, or Kallah.


At long last something so simple, so obvious for all of these years is fused together. As I read and re-read your most recent response, attempting to untangle what my mind was over-complicating, I came to finally recognize what for me is a new teaching, the simplicity and directness of which has been present all the while.

I hear a simultaneity between Partzufim, Olamot, and parts of soul. While I've long enjoyed the relationship between olamot and parts of soul very obviously paralleled in the first two chapters of Gnosis of the Cosmic Christ, the relationship between olamot and partzufim has been fuzzy and tenuous. As this is finally becoming clearer, the depths of these teachings of the Temple are unfolding a new ground of contemplation I hope is accurately narrated below.

The olam of Atzilut is a unity of the sefirot of the Tree of Life proper, composed both of Divine names and Divine images and personifications: Partzufim. From beyond Atzilut emanates Atik Yomin, Ancient of Days, personifying a Divine awareness of all cosmic cycles that have ever been, are, and will ever be, simultaneously, transcendentally. To Keter of Atzilut is attributed Arik Anpin, the Big Face, gazing at this particular cosmic cycle, some thirteen and half billion years in progress. Father, Abba, is Hokmah of Atzilut and Mother, Imma, is Binah of Atzilut. The Little Face, Zer Anpin, is Hesed, Gevurah, Tiferet, Netzach, and Hod of Atzilut, and the Daughter, Nukva, is Malkut of Atzilut. In this single Tree of Life, tree of pure emanations of Supernal light, is the inviolable sacred unity and root of all other olamot.

The Father, Abba, a potential without end, does not move whatsoever when Atzilut shatters, being its Wisdom, Hokmah. The entire Tree of Life of the Partzufim, Abba, Imma, Zer Anpin, and Nukva, are infinite potentials: bornless, sinless, and deathless. To speak of Atzilut in Gospels is to speak of the Father. The Father is Aztilut and all the other Partzufim of Atzilut in yichud, in unity.

The shift from unity to the experience of perud, of separation, from the Tree of Life to the Tree of the Knowledge of Good and Evil, is marked by the Mother, Imma, who, while ever-rooted as potential in Binah of Atzilut enters into actuality as the ten sefirot of Beriyah. Supernal Mother, Imma is the power of all archangelic and archdemonic forces of creation of Beriyah, all rooted secretly in Binah of Atzilut.

The actualization of supernal potential requires a further shattering and fragmentation. Zer Anpin, the Little Face, rooted in the six sefirot of Tiferet of Atzilut rectifies the shattering of Beriyah as the choirs of angels, archons, and demons of the olam Yetzirah. The entire play of the angels moving with Divine will, archons for or against Divine will, and demons entirely against Divine will, are all mysteriously rooted in the Little Face of the six sefirot of Atzilut. Zer Anpin of Atzilut is made actual by the world of angels, archons, and demons of Yetzirah.

Still, the light is not actual, meaning recognized and realized in the physical plane, so Yetzirah shatters and is stabilized in a lower, less intense gradation by the intelligences and spirits of celestial bodies of Asiyah. Nukvah, the Daughter, rectifies this shattering of Yetzirah. Though Her potential is secretly rooted to Malkut of Atzilut, she is made actual in physical forms of evolving life, destined by the play of astrological light and shadow of the celestial intelligences and spirits respectively. When conditions evolve for an awakening of physical forms to recognize and realize this light hidden within them all the while, Nukva becomes Kallah. In our lineage, this is effected at the empty tomb when Mirya of Magdala first beheld the Risen Savior.

The crucifixion and resurrection of Yeshua was fully accomplished when he was recognized by another in the physical plane, in Asiyah: Lady Mirya. Our oral tradition says in that moment of recognition, Our Lady swiftly left her body and ascended with Our Lord, consumating their mystical union from below as from above in the beginningless beginning. That she left her body in this consumation affirms what you've said above regarding the loftiest penimi'im which are integrated only beyond the body. Becoming Kallah, She spoke her vow to return and to run, incarnating in woman's form until the time of the World to Come: New Jerusalem.

I'm very intrigued then, to hear if Lady Mirya's return to her body and charge from the Risen Lord to tell the male disciples he lives joins Malkut of Malkut of Asiyah with Malkut of Atzilut. Am I hearing that Malkut of Atzilut is Nukvah/Kallah in potential made actual in Malkut of Malkut of Asiyah first by Lord Yeshua and reaching to, completed by, Lady Mirya? If this is in anyway so, then in the light of what is said above of the makafin and penimi'im of the partzufim arrayed as olamot ask what is the Holy Bride and how is She the Temple of New Jerusalem?

Gratefully,

Elder Gideon+


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PostPosted: Mon Oct 10, 2011 11:26 am 
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Greetings and blessings in the light of the Messiah!

According to Revelation, the temple of New Jerusalem is the Shekinah of Yahweh Elohim, Shaddai, and is the Lamb of God, the Bridegroom, and the Holy Bride is the entirety of New Jerusalem, which is adorned for unification with the Bridegroom – the souls of the righteous in New Jerusalem being dwelling places of the Messiah and Shekinah of Messiah. In New Jerusalem, in the World-To-Come, souls abide in unification with the Messiah and Shekinah of Yahweh Elohim, Shaddai, in various gradations, all according to their level of spiritual realization, or righteousness, and thus, the Shekinah of Yahweh Elohim becomes p’nimi, more or less, and so also the corresponding level of supernal consciousness and intelligence becomes p’nimi, internalized. In this way, joined to the Lamb of God, all souls in New Jerusalem are the living temple of Yahweh Elohim, and this is the Holy Bride as the temple, who corresponds with the Community of Israel, or “Community of the Spiritual Elect.”

The Lamb of God is the holy temple, but joined to the Lamb of God, the Holy Bride, the Community of Israel, is the temple. Thus, it is written of New Jerusalem that the prophets saw it “coming down out of heaven from God, prepared as a bride adorned for her husband,” and likewise it is written that an angel speaks to the prophet concerning New Jerusalem saying, “Come, I will show you the bride, the wife of the Lamb.”

Here it is given that we can speak a secret mystery. The angel revealing mysteries of New Jerusalem to the prophet is the archangel Tzafkiel, the archangel corresponding with Binah at the level of Beriyah who holds knowledge of the End-Of-Days and World-To-Come. In this we may gain some hint of deeper mysteries associated with this great and holy angel beyond what has been shared in “Gnosis of the Cosmic Christ.”

That having been said, here we may speak an open secret as well. If we consider the running and returning of the Holy Bride with Hayyah Yeshua in ascension, and we consider her return as the apostle of the apostles, the first messenger of the Risen Messiah, the vision of New Jerusalem is the vision of the Holy Bride in her fullness, the fruition of the exchange that transpired when she embraced Hayyah Yeshua at the time of the resurrection. She is the embodiment of the Shekinah of Messiah, Malkut of Atzilut, and he is the embodiment of the Messiah and Holy Tzaddik, or the Six (Vau) of Atzilut in union with Malkut. It is through their embrace, and their running and returning in ascension, that the full Supernal Influx occurs, the Messiah reaching through the Holy Bride as she reaches through the holy apostles. This process of “reaching,” of course, continues in the true apostolic succession until the realization of its fullness in the End-Of-Days, as told in Revelation.

The embrace of our Lord and our Lady in the resurrection is the realization of Zer Anpin and Nukva in union, and in this embrace Nukva becomes Kallah; in their ascension, in effect, Zer Anpin and Nukva are uplifted, “exalted” into Imma and Abba, and Imma and Abba are brought into complete union, uplifted, exalted, into Arik Anpin – this is the invocation of the full Supernal Influx, the fullness of Kallah, Supernal Malkut, being manifest in the world. When the Lord enters into ascension and repose, and the Holy Bride is set into motion, Arik Anpin is uplifted, exalted, into Atik Yomin, which is the tikkune of Adam Kadmon.

Here it is given that we may speak another secret mystery. Through this Divine Action something of Atik Yomin is made to “flash forth” through Arik Anpin, and through the lower or outer Partzufim, and in the End-of Days there is a full “flashing forth”; hence the potential for souls to reach in full into the interior makifin of Abba, and into the makifin of Arik Anpin and Atik Yomin in the World-To-Come, New Jerusalem. What this means cannot be explained, but if we study and contemplate the vision of the Ancient of Days given to the prophet Daniel, and if we pray and meditate upon it, through Divine Grace, through Ruach Ha-Kodesh, we may acquire insight; true insight through direct experience, however, requires that our soul be divested of physicality, running and returning through the body of light as our Lady ran and returned in Hayyah Yeshua, the Risen Messiah. It cannot be explained because the higher levels of consciousness and their greater intelligences beyond the outer grades of Abba remain makifin to us until the World-To-Come; we may access them reaching and not-reaching, and so have knowledge of them in the body of light and inner dimensions of our soul, but that knowledge cannot become p’nimi in these bodies and this world, for our soul can only reach in full into these higher states of consciousness and intelligence in the World-To-Come.

In the Messiah and Shekinah of the Messiah, in the experience of Supernal or Messianic Consciousness, through Divine Grace there are living tzaddikim who may experience the makifin of Malkut of Atzilut (Kallah) as p’nimi’im, and here and there, perhaps, are those holy tzaddikim who may experience the makifin of Yesod of Atzilut as p’nimi’im, but reaching in full beyond this is not possible in this world, or in this shemittah (age or aeon) – all reaching beyond this is not-reaching, and what is accessed remains makifin until the soul departs this body to take up its abode in the kingdom of heaven, the eternal realm.

These gradations of supernal consciousness and intelligence that can become p’nimi’im, however, are very lofty, reaching beyond the gradations of cosmic consciousness embodied in the prophetic succession before the coming of the Messiah, and by nature a soul becomes “more than human” as it reaches into these grades and they become p’nimi, internalized, embodied.

Joined with these, of course, are all of the gradations of higher mental and vital consciousness that we are able to access corresponding with Imma, Zer Anpin and Nukva, which can and do become p’nimi in our experience as we labor in this evolution and ascension of consciousness. The states of consciousness and intelligence corresponding with the interior of Zer Anpin and with Imma are very lofty in comparison with the ordinary mind and unenlightened condition of the present human collective. In relationship to the ordinary human condition at present, and the ignorance, darkness, that dominates it, the levels of consciousness and intelligence corresponding with the interior of Zer Anpin and Imma are “more than human.”

In this, perhaps, we gain insight into the labor for the harvest of souls and for the second coming of the Messiah, or the greater outpouring of Ruach Ha-Kodesh. Essentially, it is an active labor pushing towards higher or inner levels of spiritual realization, laboring always for a “better resurrection,” understanding that as we make makifin p’nimi the influence of that higher consciousness and greater intelligence rays out in our generation, and the way is opened for more individuals to access that knowledge and power of the Divine. This exactly is the significance of the Divine Incarnation of the Messiah and Shekinah of the Messiah embodied in Adonai Yeshua and the Magdalene; through their embodiment of the Supernal Influx and Supernal Consciousness, it becomes accessible to us, the influence of Supernal Malkut being made manifest in the world – hence the opening of the way for the Great Ascension, the Great Exodus of souls.

In closing, with this contemplation of an endless ascent into higher levels of consciousness and intelligence I’m inclined to remind of a passage from the Letter to the Colossians by St. Paul.

“So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died, and your life is hidden with Christ in God. When Christ who is your life is revealed, then you will be revealed with him in glory” (3:1-4).

May we abide in the good company of the Holy Bride, our mind, heart and life illumined by Hayyah Yeshua. Amen.

Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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PostPosted: Sat Oct 22, 2011 9:02 am 
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Greetings Tau Malachi:

And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. (Revelation 20.12)

I'm very grateful to where you've pointed this discourse. There are about three layers I'm contemplating from it. Rather than present each one, I'd like to begin with the simplest question in response to the teaching you've just presented.

Quote:
Here it is given that we can speak a secret mystery. The angel revealing mysteries of New Jerusalem to the prophet is the archangel Tzafkiel, the archangel corresponding with Binah at the level of Beriyah who holds knowledge of the End-Of-Days and World-To-Come


When I search "End of Days", it is almost always used in relationship with the Judgment: "the End" an individual, collective, or world system experiences inevitably. Likewise, when I search "World to Come", it is almost always associated with New Jerusalem, the integration of all souls abiding in conscious unification with Messiah and Shekinah of Messiah.

As you've just now drawn out Archangel Tzafkiel holding all mysteries and knowledge of the End of Days and World to Come, I'm simply wondering as the End of Days is attributed to Binah, may the World to Come be contemplated with Hokmah? If this is so, then may Archangel Ratziel share in these same mysteries, specifically, of the World To Come? If this is consistent with what is taught of Binah and Hokmah as Depths of End and Beginning respectively, then the End of Days and the World to Come feel very parallel. Your help will certainly guide my contemplation of this mystery.

Gratefully,

Elder Gideon+


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 Post subject: The Woman of Light
PostPosted: Mon Oct 24, 2011 10:37 am 
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Shalom dear Brothers and Sisters.

Praise and gratitude to our Mother for the revealing of these new teachings!

A few thoughts and questions have arisen in regards to these mysteries now being revealed.

In contemplating the Woman of Light Partzuf, it has come to mind that She might fit here into this discussion of New Jerusalem, for in her crown are twelve stars.

It is taught that New Jerusalem is adorned as a jewel as she descends out of the heavens. Can it be that the twelve stars in the Woman of Light's crown represent the uplifting of the Bride joined with her Beloved to Binah? This reflecting the movement of the last being made first, Malkut of Malkut joining with Keter of Keter? Thus the Crown the Woman of Light wears is jeweled, also representing the fruit of the Holy Womb - the actualized Human One?

And along with Elder Gideon's query, in considering Binah in Beriyah and the Archangel Tzafkiel, we have been given an image of her like the Milky Way Galaxy, adorned in a robe made up of stars. The background is an empty night sky. Can we say that this is an image of the End of Days, the stars representing the souls that have been integrated into the Light Continuum, Tzafkiel thus wearing the individuations of Actualized Light? The empty night sky revealing that at Beriyah, nothing else exists but individuations of Light? Light in two forms - Light revealed with the robe as Potential Actualized, and Light concealed within the robe, hidden Light as Potential?

This also brings to mind shattering and mending of the Partzuf Imma at Beriyah, if I am understanding correctly a recent teaching, and wonder if this also is reflected in the image of Tzafkiel.

Praise Imma Elyona, Imma Israel, for giving of the Word of Knowledge through Tiferet and the Malachim!

May New Heavens and New Angels continue to be created!

Sheryl


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PostPosted: Tue Oct 25, 2011 11:12 am 
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Greetings and blessings in the light of the Messiah!

The Depth of End indicates the future, and the End of Days and World to Come are the future, and as such they are synonymous, the End of Days being the World to Come, the entrance of enlightened souls into the eternal realm, eternal life. Thus, End of Days and World to Come are both cognomens of Binah, and when they appear in teachings of the Kabbalah they indicate Binah. There is, however, something of mystery concerning Hokmah, Binah and Da’at, which correspond with the three times, past, future and present, respectively, for at the level of Beriyah, Yetzirah and Asiyah they are associated with space-time, or time-eternity, but in Atzilut and Adam Kadmon they are associated with timeless-eternity within which time does not exist, but rather the beginning and end abide in perfect union, inseparable from one another. Thus, in Adam Kadmon and Atzilut, the Realm of Yichud, Depth of Beginning and Depth of End have a meaning and reality very different from that of Beriyah, Yetzirah and Asiyah, the Realm of Perud; hence, very different from our perspective of incarnation within space-time and the material dimension, Malkut of Malkut of Asiyah.

In relationship to our experience of creation, reality, the End of Days and World to Come are Binah, the truth of the Depth of End to be revealed and realized; yet, from the perspective of the supernal and primordial universes, or from the perspective of the Holy One, the “end is in the beginning,” in the Original Intention and Thought of the Most High, Elyon. Thus, in a manner of speaking, God’s knowledge (da’at) of the End of Days and the World to Come is in the Depths of the Beginning, Hokmah, and our knowledge (da’at) of the End of Days and World to Come is in the Depths of End, Binah – as souls draw nearer to God and experience gradations of unification with God, they acquire God’s knowledge (da’at) of the End of Days and World to Come, and the beginning and the end becomes joined as one Truth (Amet) in their experience, the end being known in the beginning as it is known to God, the True Light.

The Depth of the Beginning, or Hokmah, represents infinite Divine Potential, and the Depth of End, or Binah, is as a holy womb, matrix, through which the Divine Potential becomes actualized and realized, fulfilled. In that the Divine Potential is infinite, this “beginning” and this “end” are infinite, and therefore the Light Continuum (Yahweh, Yeshua) becomes an experience of bornless being, supernal, primordial, without beginning or end – in the End of Days, the World to Come, there is no beginning and there is no end, the no-thingness of beginning and end, and all that arises, is known, Supernal Da’at realized.

Here it is given that we can speak a secret mystery, one known to the great mekubalim that have walked among us. At times in teachings of the Kabbalah “End of Days” is speaking of Binah of Atik Yomin, the Ancient of Days, indicating the fruition of the tikkune of Adam Kadmon in the complete revelation and realization of Melekh Messiah. This is a great and supreme mystery that is truly “too wonderful” and “too high” for us, incomprehensible to mental consciousness and finite being, but we can say this: it is the realization of the Great Natural Perfection, the innate perfection of being in Primordial Wisdom, as hinted at above.

All this being said, Tzafkiel holds knowledge and understanding of the End of Days and World to Come realized, corresponding to the Depth of End, and Ratziel holds knowledge and understanding of the End of Days and World to Come from the beginning, according to Primordial Wisdom, corresponding with the Depth of the Beginning; hence, Tzafkiel gives knowledge of the playing out of the End of Days and World to Come within the great matrix of creation, within all realms, worlds and universes of the entirety (realm of becoming), and Ratziel gives knowledge of the End of Days and World to Come as it is within the supernal and primordial universes, the pleroma of light (realm of being). As we know and understand, being and becoming, the pleroma and entirety, are inseparable from one another, and therefore the knowledge (da’at) of Tzafkiel and Ratziel is intimately interconnected, completely interwoven. Yet, the da’at of Tzafkiel and Ratziel is also distinct, and each archangel holds unique knowledge and power different from one another; necessarily so, for at the level of Beriyah they are the heads of the Pillar of Severity and Pillar of Mercy, and therefore they preside over different movements within the great matrix of creation.

If we contemplate the da’at of Tzafkiel, perhaps one of the most significant aspects is the knowledge of the tikkune of souls and how they can become established in the World to Come, New Jerusalem, and likewise, knowledge of the pending fate of souls if and when their tikkune, or their realization, is not accomplished before the End of days. Joined with this, is knowledge of events leading up to the second coming of the Messiah, or the End of Days, and knowledge of spiritual works through which the Community of Israel might hasten the coming of the Messiah. In that true and false prophets, as well as false messiahs, arise in the midst of this, and Tzafkiel is the great knowledge keeper, the “archangel of the Supernal Heart” from which all new teachings and revelations are derived, Tzafkiel also holds power for the discernment of true and false teachings, and true and false prophecy. All of this is integral to the knowledge of the End of Days, or World to Come, New Jerusalem.

In terms of the End of Days as severe judgment, this is true in the experience of souls that cleave to the world and to darkness, that do not seek to accomplish their tikkune, or who do not seek their redemption and the realization of the inner aspects of the soul. When the End of Days comes, what is done is done, and the reality experienced by souls will reflect how they have lived and the spiritual realization accomplished in their incarnations. It is not a severe judgment, however, to souls established in Hayyah Yeshua, the Risen Messiah, and those who have entered into higher gradations of spiritual realization, having labored for a “better resurrection”; to those who are ready for the coming of the Lord, Adonai, the End of Days is mercy, Supernal Hesed. Indeed, it is the “day” of the uplifting of souls in the Great Resurrection and Ascension, eternal life in the World to Come. It’s a time of perfect peace and immeasurable joy, the full reintegration of souls with the Light Continuum, Yahweh, each according to their realization, or righteousness.

If we contemplate the crown on the head of the Woman of Light, on one hand this is the power of the Hokmah joined to Binah, or the Father (Abba) joined with the Mother (Imma); on the other hand, it is the power of the twelve saviors, or souls realized in the Messiah from among the twelve tribes of Israel, understanding the true children of Israel as spiritual humanity able to receive the Messiah, and the twelve tribes as the twelve zodiacal signs, twelve “archetypes” of spiritual humanity. Thus, indeed, the holy crown of the Woman of Light indicates souls enlightened and liberated in the Messiah, those who have become established in New Jerusalem, or Malkut of Atzilut.

The Woman of Light appears following the unleashing of the divine powers of the seals and trumpets, before the manifestation of the divine powers of the bowls, and as we know, the seals, trumpets and bowls corresponds to influxes of the seven Sefirot of Construction at the level of Asiyah, Yetzirah and Beriyah, respectively, and represent the progressive reintegration of the lower, outer, Olamot with the upper, inner, Olamot, the culmination of which is the reintegration of Beriyah with Atzilut, the full unification of Imma with Abba (or Elohim with Yahweh) – this being the revelation of Malkut of Atzilut in her fullness, having received the influx of Supernal Habad (Hokmah-Binah-Da’at). Thus, the Woman of Light is the power of Yahweh Elohim initiating the final cycle of the End of Days and coming of New Jerusalem, and we may say that she is rightly call the “Queen of Heaven” and “Mother of New Jerusalem” – she is the image of the “Supernal Heart” that holds the knowledge, understanding and wisdom of El Elyon, the Supreme.

The essence of this Supernal Heart (Lev, Lamed-Bet), of course, is the Messiah, who corresponds with Da’at of Atzilut, and through the Messiah the influxes of the Supernal Heart ray out as the Six of Atzilut, and these influxes are received by the Community of Israel, Malkut of Atzilut – hence, souls that receive the Messiah and become realized in the Messiah.

The stars of the crown of the Woman of Light do represent souls realized in the Messiah, and so also do the stars that appear in the body of vision given for Archangel Tzafkiel. In the body of vision given for Tzafkiel, however, there is a hint of souls gather from countless worlds and the heavens associated with them, while the body of vision of the Woman of Light corresponds specifically with the gathering of souls from this world and the seven heavens associated with it.

I’m inclined to pause here, waiting upon the Spirit of Yahweh.

May the influxes of the Supernal Heart be received and realized among us through the Blessed Name, and may the influxes of Supernal Grace pour out upon the people and the land, upon all who desire to receive and give. Amen.

Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
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 Post subject: Before Abraham was, I Am
PostPosted: Sat Oct 29, 2011 2:31 pm 
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Greetings Tau Malachi:

Quote:
Thus, in a manner of speaking, God’s knowledge (da’at) of the End of Days and the World to Come is in the Depths of the Beginning, Hokmah, and our knowledge (da’at) of the End of Days and World to Come is in the Depths of End, Binah – as souls draw nearer to God and experience gradations of unification with God, they acquire God’s knowledge (da’at) of the End of Days and World to Come, and the beginning and the end becomes joined as one Truth (Amet) in their experience, the end being known in the beginning as it is known to God, the True Light.


Having spent some time with your response, I hope I'm hearing the subtle distinctions you've drawn between Tzafkiel and Ratziel. I'm essentially hearing that God's knowledge of the End of Days is entirely a matter of perspective, 'From above' with Ratziel; our knowledge of the End of days 'from below' is with Tzafkiel. In other words, with Ratziel is the knowledge of The End of Days in Being; with Tzafkiel is the knowledge of the End of Days in Becoming. You've also aligned Tzafkiel with all that is being actualized and Ratziel with all that is potential, a more subtle way I'm hearing you speak of, 'beginning': Beginning is less a starting point, and more an exhaustless potential.

The harmony of these two principles, of beginning-potential and end-actual is the knowledge, Da'at, of Messiah, synthesizing potential and actual into a supreme mystery before which, "every knee bows and every tongue confesses," is Sovereign, is Adonai (Philippians 2.10): Ruach Elohim. Before the Light of the First Day, there is Ruach Elohim, hovering, breathing upon the deep (Genesis 1:2). When we remember that the First Day corresponds to Hesed, and that the Seven Days of Creation have correspondence with the olam of Beriyah, then these mysteries of Ratziel and Tzafkiel take on new details in regards to their synthesis as Da'at. How does this context of Ratziel and Tzafkiel prepare our hearts to hear more deeply Adonai Yeshua's proclaiming in John 8:58: "Before Abraham was, I Am"?

Gratefully,

Elder Gideon+


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 Post subject: Messiah Melchzedek
PostPosted: Tue Nov 01, 2011 11:20 am 
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Greetings and blessings in the light of the Messiah!

“Before Abraham was born, I am.”

Abraham is, indeed, Hesed, corresponding to the first day of creation, and the radiance of the simple, primordial light, that shone on the first day, the first utterance of Elohim opening the action of creation, Beriyah. At the outset, Ruach Elohim moves, vibrates, upon the surface of the waters, the deep, and then there is this utterance of Elohim, speaking light into being. Thus, Ruach Elohim corresponds with Da’at, which is before Hesed, Abraham – and we may understand that Ruach Elohim is Ruach Ha-Messiah, the Messiah corresponding with Da’at, or what is actualized, realized, of Keter in creation.

On one level, the days of creation correspond with the Sefirot of Beriyah, but their root, their essence, is in Atzilut; as such, we may also glimpse mysteries of the seven Sefirot of Construction of Atzilut in them, and glimpse something of the play of Partzufim within and behind the action of creation.

In the present discussion this is significant because in Hayyah Yeshua, the Risen Messiah, there is the creation of a new heaven and new earth, and a new humanity, and so the mysteries of creation are involved in the revelation of the Holy Gospel. In this new creation, of course, there is the realization of the original intention, Ratzon of the Holy One, the old creation being as a shell, klippah, to the new creation. We are taught, the “light of the first day is stored up for the righteous,” or stored up for souls realized in the Messiah, and that Holy Light is the radiance of Ruach Elohim, the Da’at of the Messiah – Da’at of Atzilut.

Another translation or reading of the same saying is: “Before Abraham was, I am.” In the Christian Kabbalah this is Da’at, and by extension Habad (Hokmah-Binah-Da’at), but there is another deep mystery spoken in the Christian Kabbalah concerning this statement. When the Messiah becomes incarnate in humanity and the world, and when the Risen Messiah appears and is revealed, the Shekinah of the Messiah emanates throughout space-time into the future and into the past. Thus, “before Abraham was, I am,” indicates the appearance of the priest-king Melchizedek to Abraham and Sarah, who anointed and blessed them, and enacts the feast of bread and wine with them, and to whom they tithe one tenth of all, recognizing and honoring that the kingdom of heaven that had come near, and that had appeared before them. This encounter transpires after their defeat of the Kings of Edom, which corresponds to the purification of the Human One, the living temple of Yahweh Elohim. In essence, beholding the priest-king Melchizedek, they behold the Risen Messiah, and so with Melchizedek they partake of the feast of bread and wine, the feast of holy remembrance and unification.

Of this body of vision it is written:

“We have this hope, a sure and steadfast anchor of the soul, a hope that enters the inner shrine beyond the curtain, where Yeshua, a forerunner on our behalf, has entered, having become high priest forever according to the order of Melchizedek”
(Hebrews 6:19-20).

Of the nature of this divine and supernal being it is written:

“Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains priest forever” (Ibid 7:3).

Come and see! This is the realization, embodiment, of Habad of Atzilut, which is the Holy Light of the First Day; this Holy Habad is the illumination of the Depth of Beginning and Depth of End in the eternal realm, which are, in truth, without beginning and without end, for they are pure emanations of Ain Sof, the Infinite. As we know, Tiferet of Atzilut is the Sefirah of the Messiah, and the office of the “high priest” corresponds with Da’at of Atzilut, for the knowledge, enlightenment, of this holy and universal order is supernal and primordial, and here we may say that this Da’at (“Gnosis”) is true liberation, the Great Exodus.

If we inquire into the essence of this knowledge, it is the knowledge, understanding and wisdom of Supernal Ratzon, the will of Elyon, the Most High, before the beginning and beyond the end, and throughout all creation – a knowledge in general, in particular and in detail of God’s will in all things. This is reflected in what Adonai Yeshua Messiah teaches us, “I can do nothing on my own. As I hear, I judge; and my judgment is just, because I do not seek my own will but the will of him who sent me” (John 5:30), and likewise, “Whoever has seen me as seen the Father,” (14:9) and “Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves” (14:11).

In speaking of a new creation, or of the renewal of creation, this is the alignment and harmony of creation with Supernal Ratzon, and in this reintegration of creation with Supernal Ratzon there is an influx of Supernal Mercy, Hesed of Atzilut, the Holy Light of the First Day becoming realized, shining below as above, opening of the way for the Great Ascension.

As we know, when this Light-presence and Light-power, the Shekinah of the Messiah, becomes embodied, there is a Continuum of Light Transmission manifest among us, and the Light Transmission rays out in all manner of gradations, outer, inner and secret, and these gradations of Light Transmission correspond with gradations of higher consciousness and greater intelligence, which is to say, greater knowledge, da’at. This Light Transmission is not simply a visionary experience in a mindless state, or mindless bliss, but it is the expansion of consciousness through various grades, the communication of energy-intelligence, seeing, hearing and feeling, and therefore knowing the mysteries of creation and God. Through the good grace of Hayyah Yeshua, this Light-presence and Light-power becomes embodied in the true apostolic succession, living tzaddikim in the Messiah, and we receive this Light Transmission according to our desire and capacity to receive it, according to our attachment, cleaving, to Hayyah Yeshua and to our holy tzaddik; as we receive this Light Transmission in full, we too come to stand in sacred priesthood, becoming ordained by El Elyon, the Holy Light of the Supernal Crown anointing us.

The play of this Light Transmission in the world, in each generation, is very important, for whenever this Light Transmission happens between two spiritual human beings, becoming manifest in the world it radiates out to all, and all who are open and sensitive can receive something of this Holy Light and Habad, if not directly, then indirectly, each according to their desire and capacity to receive. When this transpires in the world, in the material dimension, this is also true in the astral and spiritual dimensions, the world of spirits, the world of angels and the world of archangels. Thus, when something of the Light Transmission happens between two souls in this world, it is made manifest within the inner, metaphysical dimensions as well, uplifting living spirits and souls within all realms and worlds, visible and invisible. Understanding this, we may know and understand that moments of Light Transmission in our experience transcends us, and they are not only for ourselves alone, but for the sake of all our relations, all beings, hence for the sake of the harvest of souls and kingdom of heaven.

Perhaps here we may speak an open secret: It is this Light Transmission that is the true “preaching” of the Holy Gospel, transmission of light-power, energy-intelligence, within and behind the words of teachings and prayers; it is a deeper communication mind-to-mind, heart-to-heart and soul-to-soul in the Messiah and Ruach Ha-Kodesh.

In this way we are indeed meant to preach the Holy Gospel to all spirits and souls!

I’m inclined to pause now, and wait upon the Holy Spirit.

May the Light of Messiah Melchizedek shine brightly in the world this day, and may all peoples, throughout all lands, receive blessings from the Holy One. Amen.


Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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 Post subject: Temple of Breath
PostPosted: Sat Nov 05, 2011 8:55 am 
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Greetings Tau Malachi:

"a wind from Elohim swept over the face of the waters." (Genesis 1:2)

Then YHVH Elohim formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being. (Genesis 2:7)

As the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit.' (John 20:19-23)

Something so unspeakably beautiful stirs me when these three verses are arrayed together, like a three-fold image, or triptych. The center contemplation, of the animation of the Human One, is quite in line with our discussion of the Temple, for Jewish midrashim say YHVH Elohim breathed living soul, hayyah nefesh, into Adam on the very site which would one day become the Temple.

The wind that breathes upon the face of the deep now feels like the same wind that breathes upon the disciples. As Ruach Elohim is Ruach ha Messiah, breathing from before the First Day and speaking its light into being, so Ruach Elohim Messiah breathes upon the disciples inaugurating the End of Days, speaking, "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."

Just as the Light of the First Day holds in it a sublime polarity of light and darkness, so its store for the righteous is in the very empowerment Hayyah Yeshua transmits to the disciples: "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." If these are in any way parallel contemplations, then teachings of emanation are suddenly present in ways I've never heard.

Until now, I've never heard the Risen Savior's words proclaiming emanation, "As the Father has sent me, so I send you." Being sent from the Father and the Son is remembering oneself as an emanation, a breath. If this array of verses is hearing the mystery consistently, then the same emanation of Messiah breathing upon the deep, animating Adam, and breathing upon the disciples is the mystery of emanation hidden by materiality. Just as Adam is the material manifestation of the Temple, being the future site of an external temple, so the New Adam, Hayyah Yeshua, is the supernal manifestation of the Temple, being its intention and revelation all the while from before the First Day, inaugurating the End of Days.

What's new about this Adam still, is how this emanation remembers itself from deep within us in every experience of Light Transmission:

Quote:
In speaking of a new creation, or of the renewal of creation, this is the alignment and harmony of creation with Supernal Ratzon, and in this reintegration of creation with Supernal Ratzon there is an influx of Supernal Mercy, Hesed of Atzilut, the Holy Light of the First Day becoming realized, shining below as above, opening of the way for the Great Ascension.


Am I simply hearing that "the temple not made with human hands" is this way of the Great Ascension? How may we further contemplate this Temple an inmost, emanating breath?

Gratefully,

Elder Gideon+


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PostPosted: Sun Nov 06, 2011 11:53 am 
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Shabbat Shalom dear Brothers and Sisters!

Praise and gratitude to Abba Imma, our Father and our Mother, for the speaking of these mysteries! Hallelu-Yah!

As I read through this thread again, something new is seen, something too lofty, too marvelous for me to completely embrace, and so my mind and heart are swirling around the thoughts that are arising.

One vein of thoughts is regarding insight into Lovingkindness.

If I am seeing correctly, Mercy is Gnosis, or the revealing of Habad (Da’at) through the Messiah. The salvation of the world occurs through this revealing, the giving of Gnosis which transforms us into the likeness of Elohim. And so when we consider the Supernal Heart, the essence of the Messiah, this is the greatest gift, the gift of Godself, Gnosis, Habad (Wisdom, Understanding, Knowledge), the Supernal Heart transforming all, perhaps we can say, into the image of Itself? This is why the full influx of Mercy is unable in the outer reaches of creation, hence the need for the organic process of becoming?

Light Transmission would then be the vehicle of this Divine Giving, not only for those immediately involved, but as you share, Dear Teacher, for the whole world. If I might repeat what you spoke above:

Quote:
As we know, when this Light-presence and Light-power, the Shekinah of the Messiah, becomes embodied, there is a Continuum of Light Transmission manifest among us, and the Light Transmission rays out in all manner of gradations, outer, inner and secret, and these gradations of Light Transmission correspond with gradations of higher consciousness and greater intelligence, which is to say, greater knowledge, da’at. This Light Transmission is not simply a visionary experience in a mindless state, or mindless bliss, but it is the expansion of consciousness through various grades, the communication of energy-intelligence, seeing, hearing and feeling, and therefore knowing the mysteries of creation and God. Through the good grace of Hayyah Yeshua, this Light-presence and Light-power becomes embodied in the true apostolic succession, living tzaddikim in the Messiah, and we receive this Light Transmission according to our desire and capacity to receive it, according to our attachment, cleaving, to Hayyah Yeshua and to our holy tzaddik; as we receive this Light Transmission in full, we too come to stand in sacred priesthood, becoming ordained by El Elyon, the Holy Light of the Supernal Crown anointing us.

This brings understanding regarding a recent contemplation of the correspondence between Mercy and Righteousness, and how the giving of Mercy is the giving of Righteousness.

To share what a dear Sister text’d me this morning:

Proverbs 4
18But the path of the righteous is like the light of dawn,
which shines brighter and brighter until full day.


Is this revealing through the Ruach Elohim, the Breath of Life swept over the face of the waters?

May the Entirety be blessed with the gift of righteousness, the Breath of Life, the light of dawn shining brighter and brighter!

Sheryl


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PostPosted: Thu Nov 10, 2011 1:04 pm 
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Greetings and blessings in the light of the Messiah!

These three stories from the Holy Scriptures can, indeed, be joined, and as you have drawn out Elder Gideon there are rich insights into the principle of pure emanation in Adonai Yeshua, and in living tzaddikim the Risen Messiah. There is also another alignment, or parallel, that can be considered if we contemplate the advent of the Messiah, or Holy Gospel, as a new “Genesis.”

Essentially, in Messiah Yeshua a new heaven and new earth are generated, and a new humanity, and as such the movement of the Gospel must have a parallel with the story of creation in Genesis, though transpiring on a very different level, being the realization and fulfillment of creation. Thus, for example, the time from the conception and birth of Yeshua until he appears with Yohanan at the Sacred Jordan corresponds with Ruach Elohim moving upon the surface of the deep. Then, when he rises up from the living waters Ruach Elohim, Ruach Ha-Messiah, descends and enters into him, and according to the Gospel of St. Mark there is a Bat Kol, heavenly voice, which says, “You are my Son, the Beloved; with you I am well pleased” (1:11). This moment corresponds with the first day of creation, and the Bat Kol corresponds with the utterance of Elohim on the first day, “Let there be light,” and the blessing, “It is good.” Thus, Ruach Elohim moving on the surface of the deep and the first day of creation corresponds with the beginning of the Holy Gospel, the advent of the Messiah, and the Holy Light of the first day and Ruach Elohim is realized and embodied in the Yeshua Messiah.

We may recall that the creation of the Human One transpires on the sixth day, on the eve of the Shabbat, and so also the crucifixion takes place on the sixth day of the week before the Shabbat. In the resurrection Messiah Yeshua ushers in the Eternal Shabbat, the World to Come, and heals the separation between Adam and Havvah; when Hayyah Yeshua breathes Ruach Ha-Kodesh, Ruach Elohim, upon the disciples they are established in the Eternal Shabbat, the Holy Light of the first day being the illumination of this Perfect Shabbat, Perfect Shalom.

Now, the breath of Yahweh Elohim in the First Human One generates hayyah nefesh, living being, but the breath of Adonai Yeshua Messiah upon the disciples generates hayyah ruach, living spirit, or living intelligence. Essentially, at the outset, the Human One receives a restricted, measured portion of the radiant holy breath, and even with that measured portion the vessel of the Human One fractures; in Messiah Yeshua, however, the tikkune of this holy vessel is accomplished, and perfect vessels are formed, and the fullness of Ruach Elohim is imparted, the holy apostles becoming Makom, dwelling place.

Thus, in the Messiah, more than a living being the Human One becomes a living spirit, or living intelligence – this is our empowerment in Hayyah Yeshua to recognize and realize our holy neshamah, our divine and bornless nature, our supernal soul; hence, true salvation, eternal life.

In the recognition and realization of our holy neshamah there is also the recognition and realization of hayyah and yechidah, and yechidah, our divine spark or unique essence, corresponds to oneness with God, the True Light, the realization of the Divine I Am. Here in this life, however, our principle labor for the realization of the soul is focused on the realization of nefesh-ruach-neshamah, the realization of hayyah and yechidah corresponding with the Word to Come.

These two gradations of radiant holy breath, hayyah nefesh in the beginning and hayyah ruach in the fruition, reflect the natural order of the development and evolution of souls, for first there is the realization of nefesh, and then ruach comes into being, and when ruach is realize neshamah comes into being, the embodiment of neshamah representing the enlightenment and liberation of the soul, the Great Exodus. Thus, first we received hayyah nefesh and then hayyah ruach, and through hayyah ruach we access our holy neshamah and the indwelling Messiah.

When the disciples receive hayyah ruach from Yeshua Messiah, experiencing the full influx of Ruach Ha-Kodesh, this is the generation of the body of light, or “solar body of the resurrection,” and it is through this body of light that souls are draw up in the Great Ascension. As we know, it is a threefold body of truth, glory and emanation, or essence, radiance and manifestation. Thus holy body, of course, is inseparable from the Mystical Body of the Risen Messiah, being an emanation, “member,” of that Great Body of Light, Truth (Amet).

When we become attached to a living tzaddik in the Blessed Name, or to a true holy apostle of this Light Transmission, and we draw near, we experience this communication of Ruach Ha-Kodesh through radiant holy breath, and we experience this generation of the body of light, thus being set upon the Path of the Great Ascension. In this play of Light Transmission, though, we will find that it is a holy remembrance, for it is the realization of the truth of our soul in the eternal realm, or the truth of our being as we are in God, the True Light. In this regard, on an experiential level, the call to celebrate the feast of bread and wine, “Do this in remembrance of me,” takes on a new depth of meaning.

As we know, Elohim is the Name of God corresponding with Judgment (Din, or Gevurah), and when Messiah Yeshua empowers his apostles to release and retain sins he imbues them with the spiritual power of Hesed and Gevurah, El and Elohim. In this we understand that Ruach Ha-Kodesh is Ruach Elohim, for receiving Ruach Ha-Kodesh, the apostles receive the power of judgment.

There are deep mysteries in the communication of Ruach Elohim. As an example, Elohim corresponds with the Partzufim, and their tikkunim; hence, empowerment to bring about these tikkunim. Likewise, Elohim corresponds to a multiplicity of emanations, all founded in oneness, unity, and this corresponds to the many simultaneous emanations and appearances on multiple levels that realized souls can generate in their labor in the harvest of souls, the Great Work. Needless to say, there are man other attributes within this spiritual empowerment of the holy apostles, these two merely giving some hint of the greater gifts of the Holy Spirit.

Here we may speak something of an open secret, one that has been shared before elsewhere. The Human One is something more than the living temple of God, the Human One is the true merkavah of God, the true chariot of the Living Presence and Power of Yahweh Elohim. If we are to speak of this holy merkavah, ultimately it is the threefold body of the Messiah, or Melchizedek; our body of light in the Messiah is this holy merkavah, and generating this body of light the way of the Great Ascension is open to us.

The generation of this body of light, however, is not only for the sake of the ascension of our own soul, but as a holy merkavah, a vehicle of Ruach Elohim, through the generation of the body of light in the Blessed Name countless living spirits and souls may be uplifted and redeemed. Basically speaking, when a soul receives the full influx of Ruach Ha-Kodesh and there is a full generation of the body of light, countless spirits and souls are blessed and uplifted. This is well reflected in our experience of the Feast of the Blessed Dead, or St. Lazarus, when the inner form of that sacred ceremony is performed, the “rite of sending the soul.” Essentially, through the power of the Holy Spirit a tzaddik or apostle sends the soul of an initiate into a visionary experience of the afterlife, or into realms, worlds and universes of inner, metaphysical dimensions, and in the journey their light body and soul becomes a vehicle, or channel, through which myriads of spirits and souls are uplifted, whether into the heavens, or into more auspicious incarnations, all as ordained by El Elyon, the Supreme. All initiates present during this sacred ceremony also become vehicles, or channels, through which living spirits and souls are uplifted, more or less, each according to their capacity. This, of course, is a labor that is not isolate to the celebration of this holy feast once a year, but that is transpiring within and behind all of the various activities of sacred circle and community. Naturally, there are many other forms of blessings and spiritual works that are performed in the Continuum of Light Transmission, but this spiritual help to living spirits and souls in transition is among the most important spiritual labors in the harvest of souls; hence, the guiding of souls in the Great Ascension, the Great Exodus.

This reflects the quality of the body of light as a holy merkavah (chariot), or a vehicle of the Great Ascension.

If we speak of a guiding of souls in the path of the Great Ascension, this is, indeed, a teaching and guidance of souls in the paths of righteousness; and moreover, it is teaching and guidance of souls in Lev Netivot ha-Hokmah, the “32 Paths of Wisdom.” This spiritual knowledge, da’at, is the mercy of God enlightening and liberating souls, the Habad of the Ruach Ha-Messiah, Ruach Elohim.

May the Holy Light of the Messiah shine brightly in the world this day, blessing and illuminating all living spirits and souls. Amen.

Peace be with you!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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 Post subject: Christ Melchizadek
PostPosted: Thu Nov 10, 2011 3:56 pm 
Greetings in the Light of Messiah!

Thank you for the preceding posts; they dovetail beautifully into today's Skype discourse with Brother Jonas and our other companions.

May I ask - can we then say that Christ Melchizadek, when spoken of as the threefold body of the Messiah, corresponds to the three levels of the soul, Nefesh, Ruach and Neshamah once the Neshamah has been recognised and realised, or reintegrated? Hence we are saying that through this spiritual evolution of the soul, and the generation of the Human One of Light, Christ Melchizadek is born, or embodied in us?

And looking to another area of interest from the above post, could we hear more of the correspondence between Elohim and the Partzufim and their tikkunim?

Thank you.
With gratitude to the Mother Spirit from whom all blessings and wonders flow!

Susan


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PostPosted: Sun Nov 13, 2011 11:06 am 
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Greetings and blessings in the light of the Messiah!

In the Christian Kabbalah, more than a person, Messiah Melchizedek is a term indicating our bornless nature, or the Great Natural Perfection. Thus, in the process of the realization of our soul, nefesh-ruach-neshamah, rather than something “born” in us, Messiah Melchizedek is discovered and recognized as the true nature and essence of our being, without beginning and without end, primordial and supernal.

At the same time, this Holy Name acknowledges a deep, intimate interconnection between the appearance of Melchizedek to Abraham and Sarah and the appearance of Messiah Yeshua, and the timeless nature of Hayyah Yeshua, the Risen Messiah; hence, the truth of this Light-presence and Light-power raying out throughout all time once embodied, past, present and future. It a very wild aspect of what we perceive in experiences of the Light Continuum and Light Transmission, the non-linear aspect of the interactions of the eternal realm and space-time, or Yichud and Perud.

Regarding the Divine Name of Elohim and the Partzufim, the five letters that compose Elohim correspond with the five principle Partzufim, Adam Kadmon, Abba, Imma, Zer Anpin and Nukva, understanding Arik Anpin and Atik Yomin as “interiors” of Abba. The Name of Elohim holds the implication of one and many, a singularity in multiplicity; hence, the truth of one God with many divine personifications and attributes.

The tikkune of Nukva is prayer and worship, both individual and in community, the latter representing the greater tikkune of Nukva. The tikkune of Zer Anpin, as discussed elsewhere, is study and contemplation of mysteries of the Torah and Gospel, but more so, sacred discourse in which new teachings and revelations are spoken. The tikkune of Imma is in movements of prophecy, especially as they may occur during worship in community. The tikkune of Abba is in movements of Light Transmission, the various gradations of Light Transmission through which souls awaken and become realized in the Messiah. As for the tikkunim of Arik Anpin and Atik Yomin, which is the tikkune reaching into Adam Kadmon, these are very lofty tikkunim. These transpire through contemplation and sacred discourse on the inmost secret mysteries of the Torah and Gospel, of Kabbalah, and assume a Holy Lamp, and great tzaddik, and an entire circle of holy tzaddikim as their companions. This, for example, is well expressed by Adonai Yeshua and his close disciples, all of whom become living tzaddikim, or holy apostles.

As in the teaching on the nine tikkunim of Zer Anpin, so there are similar teachings of the way of tikkunim for all of the Holy Partzufim. Just as I shared those nine tikkunim, so as authority and permission is given by the Holy One and the Holy Spirit moves, it is my hope and prayer to share the others; but we will see if the conditions necessary for this are co-created, and we will see if it is the will of the Lord, Adonai. At present permission is given for the tikkunim of Zer Anpin and Nukva to be shared, and soon I’ll attend to sharing those of Nukva.

May many recognize and realize the truth of Messiah Melchizedek in this generation, and may the Holy Light of the Messiah shine brightly among us. Amen.

Shabbat Shalom!

_________________
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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 Post subject: Future Teachings
PostPosted: Wed Nov 16, 2011 2:44 am 
Greetings in the light of Ruach Ha Messiah!

Elohim, "a singularity in multiplicity, the truth of one God with many divine personifications and attributes"; what a beautiful divine name, what hope and rest it affords our Holy Soul.

I am looking forward to those further teachings that you may share with us all in the future. Thank you.

Shalom,
Susan


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