Teaching Realm

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Teaching Realm
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Teaching Realm
by MeganDon Posted: Thu Aug 16, 2012 11:16 am
Shalom,
I have heard it spoken that the fifith heaven can also correspond to a "teaching realm" of sorts.
Would this accord with the many holy beings abiding in this realm as being the teachers per se?
I have been contemplating how the soul may become stuck here and not moving on, that is, not
knowing themselves to be still of a higher nature. Much like can happen here on earth. It seems
humility, timing, and spiritual pride would play a great part in one's ability to receive in this way
and then give/move forward in due time (both in the heavens and on earth).
Also, regarding the chant for the Partzufim practice with Lazarus, I am wondering if you could
expand on the meaning of the chant, Azaza-Al-Lazarus.
I like that the Hebrew of Lazarus, Eleazar, is a compound of El and the verb "azar," altogether
meaning "Whom God helps." The verb always reminds me that this is happening and available now
for us all.
May All Souls in Transition Remember Their God Who Helps

Meghan
Teachings & Initiations in the Heavens

by Tau Malachi Posted: Thu Aug 16, 2012 3:30 pm
Grace and peace to you in Yeshua Messiah!
The seven heavens are composed of angels, the outer heavens being formed of astral light and the
inner heavens being formed of spiritual light, and along with the angels that form the heavens
there are also saints or tzaddikim that appear in the heavens, and saints or tzaddikim also form
realms within the heavens as special sanctuaries for souls who dwell in them. Understanding this,
we may say that all of the heavens are “teaching realms,” or realms in which spiritual teachings
and empowerments are given by tzaddikim and maggidim – always throughout the seven heavens
tzaddikim and maggidim labor to guide and uplift souls in ascent, teaching and initiating whenever
souls desire to receive.
There is an open secret concerning the ascension of souls and their passage from one heaven to
another; quite naturally, abiding in a heaven and generating the light-power for an ascent, souls
will help in the teaching and initiation of others souls, giving as they have received, and co-
laboring with the tzaddikim and maggidim in that heaven. It is through this that they generate the
light-power, or merit, to pass into an interior heaven and continue their ascension. The very nature
of the heavens is that souls are inclined to help one another and love one another, and from one
heaven to another there is a greater and greater light and love, and greater and greater knowledge
and power as souls draw nearer to the “Throne of God.”
The fifth heaven, Ma’on, however, is the preeminent “teaching heaven,” for in it are all manner of
“academies” of great tzaddikim and prophets, and there are pure light realms in it generated by
holy and enlightened beings, apostles of Christ, who send forth their emanations from the eighth
heaven, the Pleroma of Light. These are sanctuaries for the teaching and empowerment of souls,
and are generated to facilitate the full realization or enlightenment of souls, and if and when souls
are able to enter into this heaven, and become a disciple or companion in heaven, it is a great
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blessing and boon, for their eventual enlightenment and liberation is assured, and within a few
incarnations they will embody the Spirit of the Messiah in full. This assumes, of course, that a soul
is able to enter into the assembly of a great tzaddik, prophet or apostle; hence, the interior realms
of Ma’on. There are interior and exterior realms, abodes, in all of the heavens, including Ma’on,
and so there are schools of lesser tzaddikim, prophets and apostles forming the exterior realms. If
souls enter and abide in these, but are not able to pass into the interior realms of this heaven, the
evolution of their soul’s realization will be accelerated, but not to the extent of souls that are able
to attend the heavenly assembly of a great tzaddik, prophet or apostle.
Naturally, integral to any progress within these “schools,” whether in the outer or inner realms of
this heaven, is a co-labor as a disciple or companion giving assistance to others in the heavenly
family or assembly – as a soul learns and awakens, so must they share what they have learned,
tutoring others, as it were, and nurturing their realization.
In terms of the inmost schools in the fifth heaven, those of the great apostles in Christ, it is
possible for a soul to be taken up into the eighth heaven through divine rapture; hence to
experience a full influx of Supernal Grace, Supernal Light. As you might imagine, this is a very
glorious event in Ma’on, and all of the heavens within this heaven break out in songs or praise and
thanksgiving, rejoicing in the glimpse of the Supernal Shekinah, the Queen of Heaven.
Now, concerning the sacred chant associated with St. Lazarus. Essentially, it is a chant uplifting
souls into El, or Supernal Mercy; as such, the “Ah” at the outset is the remembrance of the Clear
Light Essence of all, the first “Za” is astral light, the second “Za” is spiritual light, these being
reintegrated with the Supernal Light, Al. Contemplate this well, and understand!
When the name of Lazarus is chanted following this, we remember the Pure Emanations that arise
from this realization; hence, the emanations, incarnations, of enlightened ones who bear the
power of this Great Resurrection and Ascension, such as St. Lazarus.
This corresponds with the basic, essential knowledge of this sacred chant.
In closing we may say that A-za-za El is an essential “purification of light chant” when intoned with
this conscious intention and gnosis of the Risen Messiah.
Peace be with you!
Souls Choosing
by MeganDon Posted: Sat Aug 18, 2012 11:56 am
Shalom and thank you Tau Malachi,
I enjoyed this explanation of the heavens and teachings realms, and particularly feel the power of
the chant. I shall look forward to working with this.
Some more questions come to mind. As souls are making their ascent in the heavens, learning and
becoming empowered, at what point do they return to earth? Is there a choosing on the soul's part
at a particular juncture to now return so as to embody and impart the teachings to those able to
receive here. Or/and is there another "timing" at hand that perhaps may return souls even if they
do not wish?
And under what conditions would a soul leave the heavenly realms to incarnate in a completely
different star system or other heavenly realms?
I am also understanding that this heavenly ascension can only occur if souls are conscious and able
to match, if you will, the vibration of a particular heaven, in whichever heavenly system that may
be. Do souls ever return to their original star/heavenly system in their journey?
May souls be blessed as they journey through all the aeons

Meghan
Souls & the Afterlife

by Tau Malachi Posted: Fri Aug 24, 2012 12:19 pm
Grace and peace to you in Hayyah Yeshua!
The boundaries of the seven heavens are determined by different levels of energy and vibration,
and they correspond with various gradations of expanded mental consciousness and intelligence,
and from one to another there is a greater light and love, a greater manifestation of the presence
and power of God, and so an experience of greater nearness to God. In order to perceive and enter
a heaven, or to ascend from one heaven to another, a soul must come into resonance with the
energy and vibration of the higher, inner heaven; there must be a corresponding expansion of
consciousness, and a corresponding generation of light and love, and the corresponding desire to
draw nearer to God.
The seven heavens also correspond with the various aspects of the soul, and as such they
correspond with the realization of the various aspects or levels of the soul. Thus, the first two
outer, astral heavens, Tibel-Vilon and Rakiya, correspond with the realization of nefesh elokit, the
godly soul, and the third and fourth heavens, Shehakim and Zebul, correspond with the realization
of the outer aspects of ruach, while the inner, spiritual heavens, Ma’on, Makom and Arabot,
correspond with the realization of the inner aspects of ruach and the outer aspects of neshamah.
Arabot corresponds with the realization of neshamah of neshamah, and therefore, the realization
of the inner aspects of neshamah corresponds with the soul’s entrance into the eighth heaven, or
Supernal Light Realms, and the realization of hayyah and yechidah corresponds with the interior
Supernal Light Realms and Primordial Enlightenment.
It must be said that all souls are not able to ascend into the heavens, but many souls become
caught up in the Midst, the middle and lower astral dimensions, and the realms and worlds that are
in them. The middle and lower astral dimensions correspond with the realms of the archons and
their angels, lesser divinities, the seven earths and world of spirits, and include realms of fierce
spirits, or hungry ghosts, and the seven hells. The Midst corresponds with nefesh behamit and
ruach oriented and attracted to false lights, rather than the light of the heavens, or Christ and
God, the True Light; thus, cleaving to false lights, souls become bound up in the Midst and are not
able to ascend into the upper astral dimensions, the outer heavens.
The fate of souls in the afterlife is determined by how they have lived, and the largest determining
factor of the experience of the soul in the afterlife states is the state of the soul, the
consciousness, or the mind and heart, at the time of death. Essentially, whether the heavens or
the Midst, the experience of the afterlife is a radiant display of the energy and vibration of the
mind, consciousness or soul, and it reflects and expresses the habitual patterns of thought and
emotion, words and deeds, or rather, the play of desire and fear, and self-grasping. In much the
same way as the duration of life in an incarnation depends upon the life-force and energy of the
karmic continuum generating it, so it is with the duration of afterlife experiences, whether in the
heavens or the Midst they continue until the energy of the karmic continuum generating them plays
itself out, dissipates and comes to an end. In general, when the karmic continuum of the soul that
holds the soul in the afterlife states comes to an end the soul enters into transition and becomes
incarnate again. In much the same way that individuals in life can have various reactions and
relationships with dying and death, so souls can have various reactions and relationships with their
transitions from the afterlife into incarnation; some may accept and embrace the transition, and
may remain conscious in their transition, while others may resist and be unwilling, and may fall
unconscious in their transition. There are, in truth, many possibilities with souls in transition, much
like we see with souls in life and the transitions that happen in life.
It must be said that, in general, that until a soul becomes enlightened and liberated, or enters into
Supernal Realization, the progress and evolution of souls transpires through incarnation in the
material dimension and material worlds. Whatever progress and evolution, or whatever has been
actualized and realized, plays out in the afterlife, but in order to progress and evolve further souls
need to reincarnate. This tends to draw souls into incarnation; hence, a need or desire for progress
and realization.
Likewise, as we know, in the ignorance, in the illusion of separation, souls are bound up in self-
cherishing, and the play of desire and fear in self-cherishing, and in general, the play of desire and
fear is oriented to what is familiar, and therefore acts like a “psychic gravity,” which draws souls
into incarnation. Joined with this there is also a very real play and conflict of spiritual beings
forces, and their influences, divine, archonic and demonic, and there are spiritual forces that seek
to bind souls and draw upon their light-power or energy, as well as those that seek the corruption
and destruction of souls. Thus, there is also the influence of spiritual forces that drive souls into
incarnation, and through souls under their influence carry their conflict into world-systems, and
acquire dominion and power in them.
If a soul emerges through a world-system, or if a soul enters into a world-system in the

unenlightened condition, generally speaking, the play of desire and fear in self-grasping, and its
orientation to the familiar, along with the influence of spiritual forces that hold dominion in that
world-system, become a psychic gravity that attracts and binds the soul to reincarnation in that
world. This psychic gravity is very strong with souls bound up in the Midst, and it is also strong with
souls in the outer, astral heavens; virtually all souls bound up in the Midst will succumb to this
psychic gravity, and a majority of souls in the outer, astral heavens will become bound up in it. At
the level of the inner, spiritual heavens, though, there is a significant shift and this psychic gravity
is not as strong or compelling, and souls become more likely to pass into heavens associated with
other world-systems, and so enter into incarnation in other world-systems.
As we know, Rakiya is the heaven corresponding with the astral universe, and it is possible for souls
to enter into incarnations in other world-systems through it, and therefore it is also possible for
souls to do so through Shehakim and Zebul. Most often, though, when the duration of a soul’s
existence in these heavens comes to an end the karmic continuum of the soul will draw the soul
back into the world from which the soul originates, the greater unconscious desire of the soul
being oriented to it. As you might imagine, however, through multiple experiences of the outer,
astral heavens, an awareness of greater possibilities may arise in a soul, and likewise, if
incarnating in a world in which the awareness dawns of the possibility of other worlds with
intelligent life, and the potential for travel between worlds, belief in other possibilities for
incarnation may arise; thus, a desire to pass into other worlds, and incarnate in other worlds, may
arise, though at this level it is completely bound up in self-grasping, desire and fear, and in a
manner of speaking it is an expansion of the psychic gravity of the gilgulim.
Generally speaking, the first three heavens correspond with a desire for personal salvation or
enlightenment, or a spiritual life that is lived for rewards in heaven as we hear taught throughout
exoteric religions of the world, but Zebul, which is called the “heaven of martyrs,” represents a
significant shift in the orientation of souls, and is the “gate,” as it were, for crossing through the
causal veil into the inner, spiritual heavens. In Zebul the true desire for the salvation of others
dawns, and so the desire for a full self-offering begins to stir in the soul, and through this souls are
able to perceive and enter into Ma’on, the first of the inner, spiritual heavens.
Ma’on is the heaven that corresponds with the spiritual universe, and therefore there is a profound
awareness of the countless world-systems and their corresponding heavens in Ma’on, and we may
say that in the level of Ma’on the spiritual heavens of all world-systems of the great cosmic cycle
intersect. In the experience of souls in Ma’on there is a desire for the salvation, or the
enlightenment and liberation, of all living spirits and souls, and a very different motivation begins
to arise in souls, a desire for full enlightenment to be of greater benefit to all, and a desire for the
Great Gesture, a complete self-offering in love and compassion. Whether a soul passes once again
into the world from which it has come, or passes into another world-system, this will be the
motivation of the soul, and, in general, it will be attracted where there is a need, where it can be
of service and progress in spiritual realization. At this level there remains a play of self-grasping,
attachment and aversion, and, as yet, souls have not experience full realization or enlightenment,
but there is a significant generation of the Sacred Heart, love and compassion.
There is an open secret to be spoken concerning Ma’on, this “teaching realm.” As we have said,
there are spiritual light realms generated by great tzaddikim and navim, or “saints and prophets,”
in this heaven, as well as pure light realms of holy and enlightened ones, and in these light realms
there are assemblies, academies, of tzaddikim and navim, and holy apostles in Christ. Thus, great
tzaddikim and navim, and holy apostles, emanate from the heavens beyond into this heaven, and
souls who dwell in this heaven form very strong and powerful bounds with the tzaddik, navi or
apostle of the light realm they enter. These tzaddikim and navim, and apostles, also continue to
send emanations into world-systems, running and returning, awakening souls and drawing souls in
ascent, and when they do they will call upon souls of their heavenly assembly to incarnate with
their emanation and take up this spiritual labor with them. Thus, souls passing from Ma’on to this
earth, or into other world-systems, most often move together in groups, or enter into incarnation
to take up a role in a matrix or community of souls within a world.
The higher, or the more interior a heaven, the more souls are aware of the interdependence and
interconnection of all, or the Sacred Unity underlying all, and so the more they co-labor together
in groups, much like we see with the holy angels of God, who form choirs or groups to accomplish
greater works in the heavens and on earth.
When a tzaddik or navi, or a holy apostle, calls souls from their heavenly assembly into incarnation
with them, so they also call and gather souls from the outer, astral heavens, and from the Midst;
and these are souls destined to encounter them, or have some interaction with them, in the world.
In general, at every level, souls encounter one another in incarnations because they have formed
some sort of connection before, in the inner dimensions and previous lives; as souls develop and
evolve, and become realized, these bonds grow more intense and deeper, and naturally the
connections formed are more luminous and positive, becoming holy and divine.
This seems enough for the moment, though, indeed, there is much more we can discuss as the
contemplation and conversation unfolds about souls in the afterlife states unfolds, and the play of
reincarnation.
O Hayyah Yeshua, we pray, may your Holy Light shine upon all living spirits and souls this day,
in the heavens and on earth, and in the Midst, and may all be blessed, receiving your peace.
Amen.
God bless you!
Holy Memory
by MeganDon Posted: Thu Aug 30, 2012 3:14 pm
Shalom,
Such an intriguing and necessary discussion for our souls who are appearing and departing
continuously - thank you.
Some questions arise around the karmic continuum and its relationship with the light continuum, in
light of the below quote.
In much the same way as the duration of life in an incarnation depends upon the life-
force and energy of the karmic continuum generating it, so it is with the duration of
afterlife experiences, whether in the heavens or the Midst they continue until the
energy of the karmic continuum generating them plays itself out, dissipates and comes
to an end. In general, when the karmic continuum of the soul that holds the soul in the
afterlife states comes to an end the soul enters into transition and becomes incarnate
again.
What stands out to me here, is when you speak of the karmic continuum playing itself out,
dissipating and then coming to an end. If this is so, does this not essentially mean we reincarnate
with a potentially "clean slate?" And yet, our experiences lifetime after lifetime seem to contain
similar, if not the same patterns. Is this repetition a greater soul tikkunim? And if essentially
karmic continuum is dissipated and comes to an end how do these patterns stay in place to be
repeated? What part of our soul is believing in the need for the repetition?
I am feeling perhaps the same opportunity as we are given every day upon waking - we could begin
with a clean slate every day - and yet, more often than not we bring with us the previous day's
happenings, our previous life's happenings and so on.
Quoting again:
As we know, Rakiya is the heaven corresponding with the astral universe, and it is
possible for souls to enter into incarnations in other world-systems through it, and
therefore it is also possible for souls to do so through Shehakim and Zebul. Most often,
though, when the duration of a soul’s existence in these heavens comes to an end the
karmic continuum of the soul will draw the soul back into the world from which the soul
originates, the greater unconscious desire of the soul being oriented to it.
Again, we hear that it is the karmic continuum that draws a soul back. How and under what
circumstances does this karmic continuum dissipate, and yet, at the same time, draw back? And
what is the relationship of this karmic continuum with our holy neshamah?
Are there two distinct levels of neshamah, one, that draw us back from a more negative memory,
and another level of neshamah that draws us back from a holy memory to engage in ways of The
Great Work. Both seem to be about tikkunim but perhaps engaged in, with a different
understanding - one more oriented towards ruach and nefesh - the other towards neshamah and
hayyah?
This memory seems also to lead to the calling of Tzaddik of their given people, and to the question
recently posed in Shabbat, "Who are you, and why are you here?"
Are there particular practices within the Tradition that allow one to contact/become conscious of
this moment of "calling?" For this seems to be a pivotal moment in one's transition, and one's Great
Work and Gesture.
With Gratitude, and

May holy memories arise in order to serve The Holy One
Meghan
Law, Grace & the Thunderbolt Path (Gnostic Path)

by Tau Malachi Posted: Sat Sep 01, 2012 11:34 am
Grace and peace to you in Hayyah Yeshua, the Risen Messiah!
There is what may be called a principle of “memory” within neshamah – there is a certain
“substance” in consciousness that retains imprints, or patterns, of intentions, thoughts, emotions,
desires and fears, and such; hence, the karmic continuum of the soul, which corresponds with the
development and evolution of the soul. Thus, patterns of righteousness and patterns of sin, or
positive karmic patterns and negative karmic patterns, are retained in neshamah, and it is on
account of this “spiritual memory” in the soul that the development and evolution of the soul, and
its actualization and realization, are possible. If the development and evolution of the soul was not
retained, then it’s eventual realization would be impossible. It is, however, something of a two-
edge sword, cutting this way and that way, for while this facilitates the evolution of the soul, it
also retards the soul’s evolution and holds the soul in bondage to sin, or negative karma.
As we know, in the unenlightened condition, in general souls fall unconscious in transition, and
they arise into incarnation, dream or the afterlife from an unconscious state. When a soul-stream
or mind-stream arises, there is a play of self-generation, and the reality that arises is a radiant
display of the energy-intelligence of that soul or mind, and it corresponds with the patterns that
have been formed and developed in the cycles of self-generation or arising that have transpired
previously. In effect, the energy of arising animates the patterns that have been formed, whether
positive, negative, or some mixture, and this generates the next reality the soul or mind
experiences, whether in incarnation, dream or the afterlife. In any arising, in any dimension of
consciousness, there is a certain release or charge of energy, more or less, and the duration of the
experience that arises will be determined by this release or charge of energy; the greater the
charge of energy within and behind it, the more intense and powerful the arising, and the longer it
will last. The amount of energy released is, itself, karmic, and is determined by the karmic
patterns, or the development and evolution of the soul; hence, there is a play of karmic patterns
in length of life, and the duration of dreams or afterlife experiences.
How soul-streams or mind-streams arise in these three dimensions, incarnation, dream and the
afterlife, is basically the same, and until a soul-stream or mind-stream is fully awake, largely this
arising is unconsciousness, and is completely determined by the karmic continuum of the soul or
mind generated through previous experiences of incarnation, dream and the afterlife. Thus,
experiences of good fortune and ill fortune, heavens and hells, and all manner of realities in-
between are generated, souls arising in them and becoming bond up in them as long as they last,
and how the soul relates and interacts with the reality that arises, and what is done in that reality,
shapes and determines the next reality that arises, the next incarnation, dream or afterlife
experience. In self-grasping and self-will there is a very powerful play of desire and fear, or
attachment and aversion, and so long as souls are unconscious, or remain in the unenlightened
condition, souls are bound up in this ignorance, and it is difficult to say how souls will react or
respond to any given reality, whether that reality is positive or negative, or something in between.
You see, if there is attachment or aversion in a state of self-cherishing, a completely positive
reality can be transformed into a negative one, and there can be very dire consequences;
conversely, though, if there is a release of self-cherishing, attachment and aversion, a completely
negative reality can be transformed into a very positive one, and there can be a very positive
outcome.
The entire play of karma, and the bondage of souls, is founded upon this: self-grasping and self-
will, and the play of desire and fear, or attachment and aversion in self-grasping. Thus, in the
Pistis Sophia, the demiurge, the ignorance, is called the Self-willed Triple Power, self-grasping,
desire and fear being the “triple power” binding souls to the gilgulim, potentially endless rounds of
transmigration.
It must be said, desire for the seven heavens and fear of the seven hells is just the same in self-
grasping, or self-cherishing; it is the ignorance, the unenlightened condition. Thus, as we have
said, the seven heavens are not the enlightenment and liberation of the soul.
Now, so long as we remain in the ignorance, the unenlightened condition, until full enlightenment
dawns, or our soul awakens fully in Christ, it is very wise and it is good for us to labor to generate
merit, positive karma, or that we seek righteousness, and that we labor for the ascent of the soul
into the heavens, and it would be very foolish for us to do the opposite, and give in to negativity or
evil, and become an evil-doer. Yet, as we do so, we must learn to let go of self-will and self-
cherishing, and let go of attachment and aversion; more and more we wish to cultivate non-
attachment and non-aversion, and joined with this we wish to cultivate love and compassion, the
desire for a total and complete surrender in self-offering, the Great Gesture.
The generation or merit, righteousness, or positive karma, is very wise, and is very good, but in
and of itself this does not bring salvation, or the enlightenment and liberation of souls, for as the
Holy Apostles teaches us, there is no salvation under the law, but there is only salvation through
the Risen Christ and Divine Grace. The generation of merit, or positive karmic patterns, is good,
and represents part of the conditions necessary for the full action of Divine Grace; hence, the
teaching of St. James concerning faith and works. Joined with this, however, as St. James also
teaches us at the very outset of his letter, there must also be the cultivation of hishtavut, non-
attachment and non-aversion in the love of Christ. This establishes the condition in which Divine
Grace comes into full effect, or in which she engages her full Divine Action, uplifting the soul the
Great Exodus, the Great Resurrection and Ascension.
Adonai Yeshua has revealed the vehicle of this, demonstrating the Way of the Great Exodus; and so
he taught us, saying, “Take up your cross and follow me!”
In other words, enact a full self-offering, the Great Gesture!
There is something to be said of this Noble Intention, for in this Noble Intention the generation of
merit, light-power, is no longer for ourselves alone, is no longer for rewards in heaven, but rather
we labor to generate merit, light-power, for the sake of all living spirits and souls, we labor to
have merit, light-power, in order to give it away in self-offering. If and when merit, light-power, is
generated with this Noble Intention, it is no longer under the law, but it abides and is preserved in
Divine Grace; it cannot be lost or stolen, and though perhaps we might fall into negativity at times,
Divine Grace will deliver us, and we will receive divine assistance, holding the same Noble
Intention as the Messiah, and all of the tzaddikim and maggidim who are in the Messiah. If we
cleave to this Noble Intention, and so cleave to the Risen Messiah, even through the falls or
descents of the soul Divine Grace will move to uplift our soul, and so also the souls of others with
us.
This corresponds to giving and receiving, and taking the suffering of others into our own suffering,
or taking the suffering of others upon ourselves; if we have this Noble Intention, even when we
stumble, even when we fall, even through great trial and tribulation, Divine Grace can and will
take action, and come into effect, if we keep the faith.
If and when this Noble Intention is established in us, and we keep the faith, through all that arises
Divine Grace will move to deliver and redeem our soul, along with the souls of others; and so
whether a heaven or a hell, or any reality in-between that arises, it will be a vehicle of this Noble
Intention, the Holy Cross.
If and when we are no longer the doer, but Christ and the Holy Spirit is the doer, then there is no
karma, there is Supernal Grace, Supernal Mercy.
The very nature of self-offering is the cessation of the doer, or cessation of self-cherishing.
Here we may say that when there is a passionate desire for a full self-offering, the soul does not
fall unconscious in transition, but rather there is peace and joy in transition, and the soul abides
conscious, awake, in transitions, and so through the transitions the soul is exalted by Divine Grace,
having surrendered and humbled itself in faith and love, bowing down before El Elyon, God Most
High.
As you might imagine, radical leaps in the evolution and realization of the soul are possible in this
way – great movements of Divine Grace.
Now, souls are able to develop and evolve under the law, and so generate and create the
conditions necessary for the reception of the Spirit of the Messiah, Divine Grace, but in self-
grasping and under the law – in the play of cause and effect, souls remain in bondage, more or
less, and are not able to realize their full enlightenment and liberation. In general, under the law,
and in self-grasping, attachment and aversion, whatever positive karma is generated is impure, and
sin, or negative karma, is generated as well, more or less. We have a clear lesson in the Holy
Scriptures concerning this, for as we know Elijah was a great tzaddik and prophet, and was very
righteous and zealous for Yahweh, but on one occasion, in a moment of passion, he took matters
into his own hands and he put to death many priests of a pagan god by beheading them. Although
he was taken up in divine rapture at the end of his life and his soul became established in the
interior heavens, and although he was, indeed, a significantly realized soul, nevertheless when the
soul of Elijah incarnated as Yohanan the Baptist, as Yohanan that soul experienced death by
beheading. This was the playing out of the law, cause and effect, but also it became for him the
manifestation of the Great Gesture, a full self-offering in his labor to usher in the advent of the
Messiah.
As we know, the soul of Elijah returned to fulfill the promise made to Elisha, and to serve as the
Tzaddik of the Messiah, but nevertheless, entering into incarnation this karmic seed was activated
and so it played out in the life of Yohanan. If this is true of such a righteous soul, with a very lofty
spiritual realization, then it is true of all souls under the law.
Through their incarnations souls can and do shift and progress their karmic continuum, and as the
various aspects of the soul are realized more and more there is a generation of righteousness, or
positive karma, and a decrease of sin, or negative karma, and at the level of the realization of
neshamah, largely there is a tendency towards great righteousness, and the generation of greater
positive karma. This is a process, however, that spans many, many incarnations, as impurities,
negativities, play themselves out, along with merit, or the positive karma generated; quite
literally, it can be a process of thousands and thousands of lifetimes.
In this, perhaps, we gain insight into the need for the Savior and Gnostic Revealer – the advent of
the Messiah within world-systems, who forms a Sanctuary of Grace, dispelling sin, or negative
karma, and blessing and increasing what is good and true, and who teaches the Path to
Enlightenment, or reveals the Way of the Great Ascension. Instead of ten thousand lives, a soul
receiving the Spirit of the Messiah can become enlightened and liberated in one thousand lives
through the action of Divine Grace, or even fewer, three to seven, if a soul is willing to the
Thunderbolt Path.
It must be said that in the Sanctuary of Grace a Thunderbolt Illumination is possible, and in this
process of the realization of souls various movements of Divine Grace are possible, and there is
great and immeasurable divine assistance, countless tzaddikim and maggidim, or “saints and
angels,” who labor to uplift and redeem souls, or who seek to help facilitate the enlightenment
and liberation of souls. Thus, in this journey, in this process of self-realization in Christ, we are not
alone, but always there is Divine Grace and divine assistance if we turn to God and are willing to
it.
There is something to be said of the Thunderbolt Path, for though it was present for the original
followers of the Way, in a very short period of time it was almost completely lost as Christianity
gave way to orthodoxy, and manmade dogmas, rites and rituals took the place of the Living Word
and Wisdom of God. Thus, a false apostolic succession of the counterfeit spirit arose to stand in
the place of the true Gnostic Apostolic Succession, and with the loss of the Gnostic Apostolic
Succession, so was the Thunderbolt Path lost, for the leadership of the “Church” no longer
embodied an actual self-realization in Christ, and no longer could communicate the Christ-Spirit,
or engage in actual Light Transmission. In the Second Coming of Christ in Glory, however, there is a
great outpouring of the Christ-Spirit, the Supernal Light, and the Gnostic Apostolic Succession has
been restored, and is being progressed; the Thunderbolt Path is founded up the Light Transmission
that moves through Gnostic Apostles, and therefore, with the appearance of Gnostic Apostles
among us the Thunderbolt Path (Gnostic Path) has been restored. Praise God!
This world is entering into a Kali Olam (Dark Age), and these are very tumultuous and perilous
times. There is, in truth, great danger for souls in these times, and there is the potential for the
end of life in this world as we know it, and as such there is a great need for the Thunderbolt Path –
a path to enlightenment and liberation that is very swift, in three to seven lives. The time is short,
the time is at hand, and so there is a great need for the swift path, and therefore through Divine
Grace the Thunderbolt Path has been restored; and we may say that it is the ideal manifestation of
the Way for these times.
It must be said that it is a great blessing to be living in these times, for because it is most difficult
and challenging to engage the spiritual life and practice in the midst of a Kali Olam, because of the
great psychic tensions, stresses and resistances, even the least actions in the spiritual life and
practice generate greater merit, great light-power, and therefore present the conditions necessary
for the most radical progression or evolution of souls. Thus, in the midst of these times if souls
keep the faith, and they strive with great passion and zeal for full self-realization in Christ, or full
enlightenment and liberation, the ideal conditions are present for a Thunderbolt Illumination.
These very times are present us with a perfect opportunity to sojourn the Thunderbolt Path!
If we are blessed through Divine Grace to meet and encounter a Gnostic Apostle anointed with
Supernal Light, ordained by El Elyon, and we receive something of the Light Transmission through
them, so we are set upon the Thunderbolt Path, the Gnostic Path; and there is No Goal but the
Path (Way), and we take the Goal as the Path. Receiving the Anointing, and having knowledge of
the Risen Christ, the Light-presence and Light-power, we will live as the Anointed, Messiah, and so
embody the Spirit of the Messiah.
This assumes that we are able to recognize a Gnostic Apostle when we encounter one, and that we
are able to recognize and strengthen the heart and soul connection we have with them, and so
draw near to them and become attached to them, as it were, cleaving in faith and love; for it is to
those who draw near and who are given to them in the Holy Spirit that they reveal themselves, and
revealed the Light-presence and Light-power that is in them, drawing out the Holy Light from
within us. It is not so much a question of whether we remember in our ego, the person of this life,
how we are connected to a Holy Apostle or Tzaddik in their heavenly assembly, but rather it is a
question of the connection we form with them here and now, and the sacred friendship we
cultivate with them; it’s all a question of what we do with this bond in the Spirit, and what we
choose to do with this opportunity. If we have a heart connection, and cultivate and preserve it,
we will draw close and we will take up the spiritual work of the Apostle, and we will follow their
teachings and their guidance; if we are established in this way in their visible, earthly, ministry
and assembly, so we are established in their invisible, heavenly, ministry and assembly. If not
before this life, we will be following this life, if we keep the faith and we love.
Naturally, many who are in the assembly of a Gnostic Apostle have labored with them before, and
have been a companion in their heavenly assembly, and may have labored with them in previous
incarnations. Likewise, there will be many souls new to the Light Transmission and new to their
assembly, given to them by the Holy Spirit in this life for the first time. In any case, taking the
Goal as the Path, each who is willing will take up their spiritual works as though an inmost disciple
or companion, and will seek to live as a Holy Apostle and the Messiah; for as it turns out, entering
into the Sanctuary of Grace, joined to the Living Body of Christ, all initiates of the assembly have
come into this incarnation for this purpose and mission – all are given by the Holy Spirit to the
Apostle, and all are called by the Apostle.
The most essential thing is this: That we learn to go within and live within, and open to the Holy
Light from above, and that we co-create the conditions for the action of Divine Grace, the play of
Light Transmission. If and when clear remembrance dawns of our soul in the heavenly assembly of
a Holy Tzaddik or Apostle, it is in our experience of the Light Transmission within them, when their
soul and our soul is revealed in Christ, and when the Light-Presence and Light-power in them and
in us is revealed. As we know, there are many gradations of Light Transmission, but in the inner
gradations of Light Transmission our true connection with our Tzaddik or Apostle is known, for our
true connection is in the Holy Light, it is in the Christ-Spirit.
Here we may say that the central focus of a Gnostic Apostle is the play of Light Transmission – an
energetic preaching of the Gospel, for it is in the Light Transmission that all knowledge,
understanding and wisdom of the Gospel is acquired, or the Habad of the Risen Christ; hence, their
aim is to facilitate an experience of Thunderbolt Illumination (Divine Gnosis).
This is their aim, for they know and understand that this is the true salvation of souls, their
enlightenment and liberation.
In terms of the constellation of souls in the assembly of a Holy Tzaddik or Apostle, on earth, or in
heaven, here perhaps we may remember and contemplate a teaching of the Master, our Elder
Brother Yeshua: “The first shall be the last and the last shall be the first.” This is the way of souls
in the Light Continuum, or true kingdom of heaven, and it is the Way of the Great Gesture, the
Holy Cross.
This seems enough for one time.
May the Light of the True Cross shine brightly among us, and may all living spirits and souls
receive the True Chrism, the anointing of Supernal Light and Truth. Amen.
God bless you!
The Continual Generosity of Grace

by MeganDon Posted: Thu Sep 13, 2012 10:44 am
Shalom and thank you for these teachings.
The conversation on grace and merit speaks much. You say:
The generation or merit, righteousness, or positive karma, is very wise, and is very
good, but in and of itself this does not bring salvation, or the enlightenment and
liberation of souls, for as the Holy Apostles teaches us, there is no salvation under the
law, but there is only salvation through the Risen Christ and Divine Grace. The
generation of merit, or positive karmic patterns, is good, and represents part of the
conditions necessary for the full action of Divine Grace; hence, the teaching of St.
James concerning faith and works. Joined with this, however, as St. James also teaches
us at the very outset of his letter, there must also be the cultivation of hishtavut, non-
attachment and non-aversion in the love of Christ. This establishes the condition in
which Divine Grace comes into full effect, or in which she engages her full Divine
Action, uplifting the soul the Great Exodus, the Great Resurrection and Ascension.
A question was asked during lunch discussions last Shabbat, "What is Grace?" A reply coming
forward was "the influx of light."
An interesting experience I have had is witnessing this Grace, this energy, hovering over the world,
looking for a place to enter and alight. What I saw was how rare it was that Grace could enter,
which was deeply saddening. People were too occupied and busy or were trying to figure things out
for themselves. Whenever there was the remotest opening Grace was swooping in immediately to
give aid and assistance in whatever way it could.
As I ponder this in relation to the heavens, the earths, and the hells, I see that this same energy is
"roaming" if you will, through all of creation, all universes, all world systems all of the time. The
only difference being is the openness to receive.
The "busyness" seen above appears to be one of the great klippah of our times, and seems to
directly relate to the Great Cloud in Ezekiel's vision. How we try to avoid the void! Interesting
semantics here!
Similarly, in relation to hishtavut, how we are in aversion to "a version" of God's form.
You also speak of the Noble Intention:
There is something to be said of this Noble Intention, for in this Noble Intention the
generation of merit, light-power, is no longer for ourselves alone, is no longer for
rewards in heaven, but rather we labor to generate merit, light-power, for the sake of
all living spirits and souls, we labor to have merit, light-power, in order to give it away
in self-offering. If and when merit, light-power, is generated with this Noble Intention,
it is no longer under the law, but it abides and is preserved in Divine Grace; it cannot be
lost or stolen, and though perhaps we might fall into negativity at times, Divine Grace
will deliver us, and we will receive divine assistance, holding the same Noble Intention
as the Messiah, and all of the tzaddikim and maggidim who are in the Messiah. If we
cleave to this Noble Intention, and so cleave to the Risen Messiah, even through the falls
or descents of the soul Divine Grace will move to uplift our soul, and so also the souls of
others with us.
In my experience of offering merit for others, this is where the true joy comes into play. In not
releasing this merit for others, then one can easily fall into prayers for oneself, vision for oneself
and so on - the spiritual narcissim of our time. In relation to the klippah spoken of in Ezekiel's
vision, I am hearing this as perhaps Klippah Nogah, however I wonder also if ultimately this will be
experienced as the Flashing Fire, that is, when all will be completely exposed such self-interest
will be felt as shameful. There also seems correspondence here with the Winds and Hurricane, that
is, being unmoved by one's inner life, and all that arises within.
Elijah's story, as does the whole of the Hebraic/Christian history, speaks to me of an unbelievable
generosity of Grace constantly pouring forth. In this way, perhaps we can understand Grace as
being synonymous with Love and Light.
The subtlety of Grace appears to become more and more refined as our journey unfolds. Perhaps
other words for Grace may be "a refined, vibrational energy." In light of the Second Coming and the
Spirit pouring out upon all flesh there then feels somewhat a distinction, as this Spirit pours out
upon all, whereas Grace seems only to pour out on those open. Would this be correct?
Praying that souls will open to the Great Cloud of Unknowing and allow the energy of Grace to
enter at will
Meghan
Divine Grace, the Christ-Spirit

by Tau Malachi Posted: Mon Sep 17, 2012 11:42 am
Elsewhere, in the “Christian Kabbalah” forum, in the discussion of “what,” “how” and “when,”
I’ve just written about Divine Providence, citing gradations of Divine Providence from Malkut of
Atzilut to Malkut of Asiyah, and in much the same way we can speak of gradations of Divine Grace,
from the fullness of Supernal Grace, corresponding with Malkut of Atzilut, to the most restricted
manifestation of Divine Grace, corresponding to Malkut of Asiyah.
Now, the outpouring of the Holy Spirit upon all flesh is, indeed, the influx of Supernal Grace, but
at the level of Beriyah, Yetzirah and Asiyah there is a play of the law, and under the law Supernal
Grace manifests as Mercy and Judgment, and Compassion. In effect, the manifestation of Supernal
Grace, Supernal Light, becomes more restricted from one Olam-Universe to another, and the play
of the law of cause and effect (karma) increases. As we know, in Atzilut there is no judgment as
we would conceive, and Mercy (Yahweh) and Judgment (Elohim) are unified, inseparable from one
another, but at the level of Beriyah, there is a distinction and subtle separation of Mercy and
Judgment, Judgment as we would conceive of it coming into effect, but largely, at the level of
Beriyah, there is Great Mercy, the Mercy of God outweighing, as it were, the Judgment of God. At
the level of Yetzirah Mercy and Judgment are in a dynamic balance with one another, but at the
level of Asiyah there is Great Judgment, so that Judgment comes into dominion; hence the
darkness, the ignorance, the rules this world.
All of this, in truth, is the manifestation of Supernal Mercy, Supernal Grace, but the appearance of
Divine Grace depends upon the karmic conditions, or karmic vision, of spirits and souls, and their
desire and capacity to receive the Holy Light. Thus, if and when there is an influx of the Holy Light
and Spirit, for those who love the light, and desire to enter into the light, it is a great joy, and it is
mercy, but for those who love the darkness, and who cling to the darkness, this Holy Light and
Spirit is dreadful, and it is judgment. This distinction, however, is not in the Holy Light and Spirit
of God, for it is one and the same Light and Spirit, but rather, this difference is in souls and in the
karmic continuum of souls. Thus, although there is the Mercy and Grace of God accessible to all,
and poured out upon all, to many this Mercy and Grace manifests as Judgment, and bondage to the
play of the law.
If we study and contemplate the Book of Revelation (Apocalypse) this is exactly what we find, for
in the End-Of-Days there is a radical influx of the Supernal Light and Spirit, Divine Grace, which
accelerates and amplifies everything, good and evil, light and darkness, and everything in
between. In that, in general, this world is dominated by judgment, and darkness, so very often the
End-Of-Days is called the “Day of Judgment,” for many spirits and souls do not desire the Holy
Light and are unwilling, or unable, to endure it, or enter into it. Basically speaking, to many spirits
and souls the Light and Love of God is completely overwhelming, and we may say that it is even
painful to them, creating suffering.
In this, perhaps, we may gain some insight into the seven heavens and seven hells, for the
Kabbalah teaches us that the light of the heavens becomes the fire of the hells; hence, to some
the Light of God, and Spirit of God, is a joy, and they desire to draw near, while to others it is
quite the opposite, and they wish to further remove themselves, or distance themselves, from the
Divine Presence and Power. This is the very nature of karmic vision and how our relationship with
the reality of our experience significantly determines our “reality.”
All of this is the manifestation of Supernal Mercy, Supernal Grace, and within and behind the
apparent play of Mercy and Judgment, light and darkness, heavens and hells, and everything in
between, there is constantly divine intervention and intercession, the spiritual assistance of
tzaddikim and navim, “saints and prophets,” and maggidim, the “angels,” and with the coming of
the Messiah there is forgiveness of sin, or the dispelling of negative karma, and the manifestation
of the Sanctuary of Grace and Apostolic Succession, the ongoing embodiment of the Spirit of the
Messiah.
As we contemplate Divine Grace, and we contemplate the play of Mercy and Judgment, and the
law of cause and effect, we swiftly begin to become aware of the need for the Divine Incarnation
of the Messiah, and divine intervention, for apart from the Messiah and the continuum of divine
intervention, how would any soul be delivered from the ignorance, bondage to the law and the
aimless wandering in the gilgulim, transmigrations? There is no salvation under the law, but only
through Divine Grace; and the fullness of Grace is manifest through the Divine Incarnation, and the
Continuum of Light Transmission in Gnostic Apostolic Succession.
It is true, though, that there is a labor under the law for the generation of righteousness and
merit, or the conditions necessary for the full action of Divine Providence and Grace, and that we
must choose good over evil, light over darkness, and co-labor with Divine Grace for the salvation of
our soul, the enlightenment and liberation of our soul, and the souls of others. There is a need for
an active and dynamic surrender of our entire being and consciousness on all levels, a full and
complete self-offering in the faith and love of Christ. It is in this that the necessary conditions for
the full action of Divine Grace are manifest, and when manifest, in that very instant the Holy Spirit
takes up her full Divine Action, enlightening and liberating the soul, taking up our person and life
in full.
There is a new heaven and new earth in Hayyah Yeshua, the Risen Messiah. What does this mean?
On one hand we know this is the revelation of the true kingdom of heaven, the “eighth heaven,”
and the earth, creation, established in the Order of Regeneration, the Great Resurrection and
Ascension; but on the other hand, and completely connected with this, so are the seven heavens,
the earth, and all in-betweens transformed, the Sanctuary of Grace being manifest in them
through Adonai Messiah. Once the Spirit of the Messiah is embodied, incarnate in a world-system,
so the Sanctuary of Grace, the Continuum of Light Transmission, is manifest in that world, and
likewise, it is therefore manifest in the heavens, and all in-betweens, associated with that world,
that “earth.” Thus, emanations of the Risen Messiah and Gnostic Apostles, the holy and
enlightened ones in the Messiah, emanate and appear in all of the heavens and on earth, and as we
know, they even emanate into archonic realms, and into the realms of hungry ghosts and hells,
laboring to deliver souls and uplift souls in the Great Ascension.
Melekh Messiah and Gnostic Apostles, along with tzaddikim, navim and maggidim of all manner of
gradations, are the manifestation of Supernal Mercy, Supernal Grace; the Messiah and Holy
Apostles bearing the Supernal Light Transmission, are the manifestation of the fullness of Supernal
Grace, able to release and retain sin, and so deliver souls from all realms of sentient existence,
heavens, hells and everywhere in-between.
In truth, throughout the heavens, and here on earth, there is the potential of radical
manifestations of Divine Providence and Divine Grace, and so the possibility of a radical
transformation of souls, consciousness, in a Thunderbolt Illumination or Enlightenment; it all
depends upon faith and devotion, faith and love, cleaving to the Sanctuary of Grace and opening to
the Holy Light from above.
Here it must be said, however, that many who speak of initial “awakenings” are still asleep and
dreaming, and as yet are not awake, though, perhaps beginning to stir from their deep slumber, as
in the morning, dancing in between dreams and waking up. This must be understood so that we do
not confuse luminous dreams of early mystical and visionary experiences with awakening, and so
do not grasp at them in an egoistic self-identification and prevent our full awakening, or the full
Divine Action of Grace, the Holy Light from above. Likewise we must understand that, at first, in
initial “awakenings,” generally speaking what we encounter is either astral light, or spiritual light,
not the True Light, the Perfect Light, the Supernal Light, and therefore we know to go within, and
go deeper still, waiting upon the Spirit of the Messiah to reveal the True and Perfect Light to us,
and so, in effect, join our soul to that Holy Light through Divine Grace. This must be understood,
lest the soul confuse the seven heavens with enlightenment, or with the true kingdom of heaven,
and so remain bound up in the gilgulim, mistaking false lights, or lesser lights, for the True Light,
or not knowing to go deeper within to seek the recognition and realization of the True Light, and
its essence, the Clear Light.
The key of a true Thunderbolt Illumination is this, full faith and devotion, full faith and love, and
by nature, love is the release of self-grasping, ego-cherishing, and self-will, and so also the play of
desire and fear in self-grasping; love no longer thinks so much of oneself, but thinks more of
others, and the Beloved, God.
All of the klippot, all of the barriers to the ascension of souls, are manifestations of self-grasping,
or ego cherishing, from gross to most subtle; hence, the ongoing delusion of lack, or illusion of
separation. On our own we cannot bring this self-grasping to an end, but if we are willing in faith
and love to co-labor with Divine Grace, the Christ-Spirit, Divine Grace can accomplish this in us,
and so set our soul free, Divine Providence leading our soul in the Great Exodus.
It is through Divine Grace, the Holy Spirit, that our soul is established in Perfect Light and Perfect
Love: God’s Light and God’s Love.
There was a fellow who came to the Lord and prayed, saying, “I believe, please help me with my
unbelief.” We may also understand this prayer as follows, “I love, please help me with my lack of
love – perfect your love in me!”
I’m reminded of Shams of Tabriz and Rumi, and how lovesick Rumi would become in the times
Shams would depart from him. Willing to love with such passion, and willing to the intense pain
and burning of separation, so he had the delight, the great joy of reunion, and eventually he
became inseparable from his Beloved!
Now, it is entirely possible to be taken up in Divine Rapture, or to experience a Thunderbolt

Illumination, on earth, or in one of the heavens. The key is to co-create the conditions with Divine
Grace in which this becomes possible; hence, taking refuge in the Threefold Sanctuary, outer,
inner and secret, and cleaving with full faith and devotion to the Threefold Sanctuary.
This corresponds with the six essentials of the Way: Cleaving to the Risen Messiah, cleaving to the
Holy Tzaddik or Apostle, cleaving to the Living Body or Community, worship in community,
hitbodedut (secluded prayer and meditation), and good works, acts of loving-kindness or charity. If
we live in the Messiah, the Christ, in this way, so the Spirit of the Messiah, the Christ-Spirit, will
indwell us, and whether on earth or in heaven, in this life or the afterlife, we will be established in
the Sanctuary of Grace, and the experience of Light Transmission will dawn for us and Thunderbolt
Illumination will become possible for us.
In the New Testament it is delightful to notice that very often love is translated as “charity”; in
this we know and understand that true spiritual love is not a vital sentiment, but rather is an
action, and we know the way of the true kingdom of heaven – it is a full self-offering, charity.
Here we may say, charity establishes the conditions necessary for the full Divine Action of Supernal
Grace, or for the inmost gradations of Light Transmission.
There is an open secret we can share here. In hell souls desire to receive and wish to dominate
others, wishing to be served by others, but in heaven souls desire to give and wish to humble
themselves and exalt others, wishing to serve others. This is why Adonai Yeshua teaches us that
the one who makes her or himself the servant of all is the greatest in the kingdom of heaven, or
says, “…the least among all of you is the greatest” (Luke 9:48).
In this regard we may contemplate the Master washing the feet of the disciples in the Gospel of St.
John, taking up the task of the lowliest servant or slave in a house, teaching his disciples the way
of the kingdom of heaven by demonstration, and, at the same time, revealing that one of his
disciples would betray him.
This is really all about our state of mind or consciousness, for the reality of our experience is
determined by our state of mind or consciousness; the reality of our experience is all an energetic
or radiant display of mind or consciousness, whether in incarnation, dream or the afterlife. If we
understand this, we will understand why Adonai Yeshua teaches us to let go of judgment and
teaches us to forgive, for in so doing we will experience mercy and forgiveness, the reality of the
Sanctuary of Grace.
O Adonai, please fill our hearts with your love, your mercy and forgiveness, so that we might
love as you have loved us. Amen.
God bless you, and God keep you!
Hastening Soul's Reincarnation

by MeganDon Posted: Fri Oct 05, 2012 9:46 am
Shalom and many thanks for these teachings. There is much to contemplate and to take into one's
daily living and practice. Thank you.
Another question arises around the journey of the soul in the afterlife. If it is clear that a soul is
deeply embedded in their own guilt and unable to enter into self-forgiveness, and thus
experiencing great pain in the midst, how is it best to help? For it is evident that "sending" more
light only increases their pain.
I have heard you speak that sometimes praying for a soul's swift reincarnation is the best action.
Are there specific spiritual works/prayer weapons that can be taken up to facilitate this swift
return?
It seems to me that such an action is transcending the Law and is entering purely into Divine
Grace, for as you spoke above, a soul's karmic continuum needs to play out, if you will, before it
reincarnates.
I should imagine this would be a time that one would also ask for a transfer of merit to help the
soul's onward journey.
Welcoming your thoughts in gratitude
May all souls increase their capacity to know, and accept, Divine Mercy
Meghan
Works for Confused & Troubled Souls

by Tau Malachi Posted: Thu Oct 11, 2012 11:12 am
Greetings and blessings in the light of the Messiah!
In spiritual works for the dead, just as for the living, there is a need for a play of measured
blessing or energetic transmission in skillful means, for the desire and capacity to receive blessings
or energetic transmissions is different from one soul to another, and always we seek to discern
what is good to give, and how to be of spiritual assistance in the most beneficial way. In order to
discern what spiritual works to take up on behalf of others, and what is good to give, and how to
be of true spiritual assistance to others, we must go within, and we must pray and meditate, and
seek insight and inspiration from the Holy Spirit, for it is the Spirit of God, or Enlightenment, that
knows the true needs of souls and their tikkune-mending, and that knows what is good to give, and
how it may be given and received. As we go within, and we pray or meditate, we must learn to
trust the intuitions of the heart, and the inspirations and illuminations of the Holy Spirit, and so
follow them and enact them in faith and love.
In these modern times the matrix of faith has been shattered, and our societies and cultures are
spiritually bankrupt. It is, in truth a Dark Age, and there are many who live with little or no faith in
God or Enlightenment, and as such there are many who never take up a spiritual life and practice.
On account of this, many souls are lost in an aimless wandering throughout their lives, and become
bound up in great self-negativity, and suffer from all manner of psychic tensions and stresses, and
so in the afterlife states many become bound up in the Midst, unable or unwilling to ascend into
the heavens, or enter into the Holy Light and seek their reintegration with the Light Continuum.
Unfortunately, very often in such cases, as you have noticed, extending Direct Light and direct
divine assistance can become very difficult, and can become counter productive, having the
opposite affect, increasing suffering rather than relieving it. Thus, in our spiritual works for the
dying and the dead a vast range of skillful means is needed, and we will look to see how we might
help in an indirect and measured way that might be of some assistance, all according to the karmic
vision and karmic continuum of those for whom we labor in Christ and the Holy Spirit.
First it must be said that regardless of the circumstances we can always pray for God’s mercy and
compassion, invoking the Blessed Name of Yeshua Messiah, and praying for the divine intervention
of the spirits of tzaddikim and maggidim, or “saints and angels,” but as we do so we will not form
a strong vital connection with the soul of the departed, nor called that soul into our immediate
psychic environment. Instead, we will pray on their behalf from a “distance,” as it were, engaging
in a less direct energetic transmission. Through the power of Holy Spirit tzaddikim and maggidim
will take up prayers for the dead, and can render spiritual assistance in virtually any situation or
circumstances, and while they can appear in full Body of Glory, or full revelation, so also they can
restrict the glory and power of their Body of Light, and conceal themselves, and instead of a
blessing of Direct Light, they can impart a blessing of Indirect Light. They also can inspire other
spirits and souls to help guide and uplift a soul in bondage, inspiring an outreach of spirits and
souls with whom a confused and troubled soul might relate and interact; hence, they can draw in
other spirits and souls with whom the dead may have a connection, laboring with and through
other spirits and souls to help in the transition.
If and when a soul is unable or unwilling to receive the Holy Light, or unable or unwilling to be
uplifted into one of the outer heavens, then our spiritual labor becomes prayers for their
deliverance from the Midst, prayers that they might become willing to let go and move on, and
swiftly enter into a new incarnation, and we will take up prayers for the most auspicious
incarnation possible, one in which they might come to faith and seek to return to God. If and when
a soul becomes bound up in the Midst, becoming earth-bound, or bound in other realms and
dimensions of the Midst, naturally we will pray for their deliverance, and for divine protection, and
the dispelling of shades and shadows that torment or haunt them, or that hold them in bondage.
We pray quite strongly for angelic intervention on their behalf. As we engage such prayers for the
dead we will follow our heart’s intuition and the inspirations of the Holy Spirit, forming our prayers
as we are guided by the Spirit, and often we may be surprised what prayers and invocations arise;
nevertheless, will speak and do what we are guided to speak and do in prayers for the dead, just as
for the living.
As we know, very often with prayer we will make offerings on behalf of others, candles, incense
and various offering at altars or shrines, or sacred places. Likewise, at times when there is a need
for purification or breaking through barriers, or severing cords that bind, we will join prayer with
fasting on behalf of others, or at times, when there is a need for the generation merit and
blessings, we will joined prayer with charity on behalf of others. When we do so we will dedicate it
specifically for the individual for whom it is intended, and then for all who share in the same
bondage or suffering. Prayers joined with offerings on behalf of the dead can be very powerful and
helpful when performed in the faith and love of Christ, abiding in the Sanctuary of Grace; and here
we may say that there is something of the rite of ransom when offerings are given in love and
compassion.
It is also important to remember how powerful giving and receiving meditation is for those who are
dying or dead. This is always an excellent way of prayer for the diminishing of darkness and relief
of suffering, and for the increase of light and generation of joy; but as we do this for the dead it is
most important that we form a strong heart connection with them and that they feel our love for
them, and perhaps might feel some love for us in this exchange whenever possible. Then this
prayer-meditation becomes most powerful and effective, when there can be simple love between
us, wishing one another well. If and when tzaddikim take up giving and receiving with souls of the
dead who are unwilling to the Holy Light, they will do so in a more gentle way, restricting the light
so that it is not as intense, and may engage the exchange with spiritual or astral light, rather than
the Supernal Light; in a similar way, if and when we labor with confused and troubled souls in the
afterlife states we will also hold this conscious intention in our heart of a more gentle exchange.
There is also another form of prayer that we can take up with a confused and troubled soul if we
have a strong vital connection with them, or if we are able to form a strong vital connection with
them. Basically speaking, if we are able to invite and welcome the soul into the subtle
environment surrounding us we can speak to them, expressing or concern and love for them,
comforting them and encouraging them, and giving counsel to them. It becomes a prayer-
meditation of spiritual counseling and guidance, and in that the dead are able to hear our thoughts
and feel our emotions, if and when we take up this form of prayer it is important that we do so in
full faith and love of Christ, conveying and communicating a strong conviction or confidence that
might bolster their faith. At times this can lead to the spirit of the dead becoming willing for us to
prayer for them, and with them, while they are present, and it is very good when this happens.
If and when a soul has become bound up in the Midst it is also good to remember that there is a
time in the Continuum that is most auspicious for spiritual works for the dead, a time when there
is a natural flow of God’s mercy and compassion for the dead, when more radical deliverances,
healings and blessings can transpire for souls among the dead; hence, the Feast of St. Lazarus, or
Feast of the Blessed Dead. There is, as it were, an impulse and current of spiritual power during
this time that tends to encourage a desire in souls to let go and move on, whether to a period of
rest or a return to incarnation. It is on account of this that tzaddik and community focuses upon
spiritual works for the dying and dead at this time each year, engaging in powerful prayers,
meditations and sacred ceremonies for the dead. If and when a soul has become caught up in the
Midst, unable or unwilling to move on, this is a time of special works for them, and in this Holy
Feast we will offer special prayers for them, and we may request special prayers from our tzaddik
in community, as well as sisters or brothers who have the gift of works for the dead at this time.
As an example, Elder Sarah and Brother Christopher hold a special empowerment for spiritual
works with the dying and dead in our circle, and therefore invoking their prayers in difficult
circumstances can be very helpful.
As much as deliverance, there is also a need for forgiveness and healing among the dead, and as
such, we will often pray for the reception of forgiveness and for the healing of the dead. Many of
the practices of our healing art can be modified to be prayers of healing for the souls of the dead,
for there is much healing that can only happen beyond the body, not in the body – so we take up
healing prayers and works as well.
When we take up prayer weapons as we pray for souls caught up in the Midst, most often we will
take up the dagger and pentacle, the dagger in prayers for purification and deliverance, and the
pentacle in prayers for the generation and transfer of merit, and in prayers swift and auspicious
incarnation. At times, if we have a consecrated sword and work with a sword, or if we hold the
spiritual empowerment of a Templar, and in the Spirit we feel a soul may be bound up in a hell
realm or realm of fierce spirits (hungry ghosts), we may take up a sword in prayer or ceremony for
divine guardianship and deliverance.
Here we may add that when souls are bound up in the Midst, and in more extreme circumstances of
suffering, often we will invoke Kali Imma and Kali Shemesh, for these are the Holy Partzufim of
skillful means in the most inauspicious circumstances, whether in this life or the afterlife.
I hope and pray that this sharing of teachings is helpful and empowering to you in your current
spiritual labors dear sister, and I will hold the one for whom you are praying in my heart and
prayers as we approach the Feast of the Blessed Dead.
O Yahweh Elohim, we praise and bless Your Holy Name, and we pray for the living and the
dead, that all might receive Your Mercy, and be blessed and uplifted in Hayyah Yeshua. Amen.
Peace be with you!
Working with Souls in the Midst

by MeganDon Posted: Thu Oct 11, 2012 5:46 pm
Many thanks and blessings for these teachings and this advice. It is most helpful.
I am grateful for the knowledge that our Tradition holds of death and dying, and grateful too, for
all your, and others, prayers within the community.
May all souls know liberation in Adonai Yeshua Messiah

Meghan
Lord God as God is Known

by Elder Gideon Posted: Sat Nov 03, 2012 11:14 am
Shalom!
There is an open secret to be spoken concerning Ma’on, this “teaching realm.” As we

have said, there are spiritual light realms generated by great tzaddikim and navim, or
“saints and prophets,” in this heaven, as well as pure light realms of holy and
enlightened ones, and in these light realms there are assemblies, academies, of
tzaddikim and navim, and holy apostles in Christ. Thus, great tzaddikim and navim, and
holy apostles, emanate from the heavens beyond into this heaven, and souls who dwell
in this heaven form very strong and powerful bounds with the tzaddik, navi or apostle of
the light realm they enter. These tzaddikim and navim, and apostles, also continue to
send emanations into world-systems, running and returning, awakening souls and
drawing souls in ascent, and when they do they will call upon souls of their heavenly
assembly to incarnate with their emanation and take up this spiritual labor with them.
Thus, souls passing from Ma’on to this earth, or into other world-systems, most often
move together in groups, or enter into incarnation to take up a role in a matrix or
community of souls within a world.
The Mother Spirit graced me with an insight last night in our Feast of St. Lazarus. As we were
moving in prayer through the heavens, gather souls, the kavvanot of the Seven Sefirot of
Construction (Malkut to Hesed) effortlessly with each heaven in ascent. When we reached Ma'on,
which is attributed to Tiferet, the Divine Name YHVH Elohim ve-Da'at gently entered my mind as
the prayer for souls in this heaven.
Abiding in this since, I'm touched by Her teaching of "Teachings Realms" most particularly this
heaven, which is a heaven of academies of Tzaddikim--Righteous and Realized Ones and their
disciples--with and through whom new teachings invoked from below generate what Rabbi Simeon
might be speaking of as "New Heavens": expanded academies of Ma'on.
This then sheds lovely light upon the contemplation of the Tiferet as its Divine Name YHVH Elohim
ve-Da'at, of which Tau Malachi has introduced in Gnosis of the Cosmic Christ, "'Lord God of
Knowledge,' or 'Lord God as God is known' [is] God as each individual knows and understands God."
(196) When we remember that Da'at is everything concealed of Keter and revealed of Tiferet, it's
knowledge is not intellectual but gnostic: The certainty of the Truth and Light revealed in our
experience of the Savior indwelling us: Our Resurrection before our death.
It is this for which we're laboring here below, by the help of our Elder Siblings in the heavens
above, who are holding this space in Ma'on from the future above that we might draw in new
revelations and knowledge of God's Presence with us from the past below. In the Depth of Now,
which is the essence of Da'at spanning Keter and Tiferet, I'm hearing how YHVH Elohim may be
known.
May we know as we have been known.
Amen and amen!
Elder Gideon+
Mysteries of Da'at (Knowledge)

by Tau Malachi Posted: Mon Nov 05, 2012 9:57 am
It is written, “I am the Lord your God,” Anoki Yahweh Elohenu, and the masters of the tradition
have said that this is a positive commandment, an action we are called to do by the Spirit of God,
the commandment being that we are to seek knowledge of God and return to God. As we know,
Yahweh Elohenu is also a Name of God corresponding with Tiferet and Ma’on, and we may say that
Yahweh Eloah Ve-Da’at expands upon Anoki Yahweh Elohenu as the commandment to know our
God, the source of our being, the Holy One.
In order to return to God we must know God, and the nature of this knowledge is as the Holy Torah
teaches, “Adam knew Eve,” which is to say a most intimate knowledge through direct communion
and unification. This knowledge, da’at, and the corresponding understanding and wisdom, we
cannot acquire by ourselves alone, but rather, the Spirit of God must give it to us, God must
revealed Godself to us; hence, Anoki Yahweh Elohenu, “I am the Lord your God,” in the First
Commandment, God revealing Godself. Likewise, as we know, the first Attribute of Mercy is El,
which corresponds with God giving Godself to us, or giving us knowledge, da’at, of the Lord
(Yahweh).
The Spirit of God, Ruach Elohim, reveals God and gives God to us, and until we are able to receive
direct revelation and enter into unification, so the Spirit of God reveals God to us through the
tzaddikim and maggidim, or “saints and angels,” on earth and in heaven, and through the Holy
Scriptures and Kabbalah. Yahweh Elohenu, the “Lord your God,” indicates intimate and personal
knowledge, and expresses the truth that each soul has its own special and unique knowledge of
God, and the Word and Wisdom of God.
Here we may say, no one has full knowledge of God but God alone, but each of us has that portion
of knowledge, da’at, of the Lord that is given to us, or that is destined for us; individually and all
together what is known is what God reveals of Godself, and what God reveals of the Works of
Creation and Works of the Chariot, and naturally there is much that is not revealed, but that
remains concealed, known to Godself alone. This is Yahweh Eloah Ve-Da’at, Eloah Ve-Da’at
corresponds with what is revealed to us, individually and collectively, and Yahweh corresponds
with what is concealed. This truth of the revealed and concealed is in the Great Name of Yahweh
itself, for Vau-He corresponds with all that is revealed and Yod-He all that is concealed.
If and when we enter into complete unification, perfect devekut, however, through God’s mercy
and grace we may glimpse and know something of the concealed, secret mysteries that cannot be
spoken, but that can only be known in the experience of Mochin Gadlut and riding the Chariot into
unification; hence, the knowledge of the Messiah and El Elyon that Adonai Yeshua said he could not
speak to his disciples, but that only Ruach Elohim could reveal to them after his ascension, opening
the Way.
As we know and understand, with the coming of the Messiah, in the Risen Messiah, God gives
Godself to us in full, and through the mercy and grace in the Messiah, we receive the Spirit of the
Messiah (Ruach Elohim), and through the Spirit we may receive the full knowledge of God,
“knowing as we have been known.” Indeed, the Spirit of the Messiah in us knows God as God Is, or
as God knows God, and through the Spirit of the Messiah when we pray with full devekut, so God
prays to God and there is the invocation of Abundant Mercy, corresponding with the influx of Keter
of Atzilut, or Arik Anpin.
Until a soul is able to receive this direct influx of Supernal Light and Grace there is Simple Mercy,
which is to say revelations of God through tzaddikim and maggidim, and our prayers uplifted by
tzaddikim and maggidim, all as ordained by El Elyon.
Now, although the knowledge of God comes through the Spirit of God and is given as a gift, and on
our own we cannot attain it, nevertheless we must seek this holy knowledge, and strive to attain
it, using our intelligence and all of our faculties to the fullest possible extent. We must take up the
spiritual life, engage in study and contemplation, prayer and meditation, and as we pray we must
ask God to grant us the spiritual bounty of knowledge, understanding and wisdom, joined with
faith, hope and love. There is an extent of knowledge that we can acquire by our own efforts, but
the greater knowledge, and understanding and wisdom, comes through the Spirit of God by way of
revelations and illuminations, and with study and contemplation, so we must pray and ask with full
faith and devotion for greater knowledge, an ever growing communion with the Holy One. As we
study and contemplate, so will we fast and give charity, enacting self-purification and self-
offering, and the generation of merit or light-power.
Remember, Or and Raz, “light” and “mystery” are numerically equivalent, and so we know there is
a need for the generation of merit in order to attain knowledge of the mysteries; likewise, we
know that knowledge of the mysteries is, itself, light, and that through it the body of light is
generated for the soul, and so the Works of the Chariot can be done.
As we know, the Zohar teaches us that study and contemplation of Torah and Gospel is superior to
prayer, and when the rabbis say this they are not speaking of the contemplation of the surface
meaning or simple spiritual teachings, but rather, they are speaking of the Holy Kabbalah or
esoteric mysteries within and behind the Holy Scriptures; hence, the Living Word and Wisdom
revealed by the Holy Spirit, and the Works of Creation and Works of the Chariot that are known in
this way. Why is study and contemplation of the Torah and Gospel superior to prayer? First, it
honors the initial commandment within the First Commandment to seek knowledge of God and
return to God, “I am the Lord your God.” Second, because it is through the knowledge of God that
we know how to pray, and apart from the true knowledge of God, the Holy Kabbalah, our prayers
will have little, if any, power or life, and cannot reach into the interior Shekinah. We see this with
many among the faithful of the outer and unspiritual church who are lacking in the greater
knowledge of the Messiah and Yahweh Elohenu, and who do not know how to pray for heavenly
things and spiritual bounty, and who do not know the Works of the Chariot, for example, through
which spirits of the dead are uplifted into the heavens or ushered on into a new incarnation. Apart
from the knowledge of God, the Holy Kabbalah, who knows to pray such prayers for the living and
the dead? Thus, truly, study and contemplation is greater that prayer, for it empowers and gives
life to prayer and meditation.
It must be said, though, that such study and contemplation is more than a mental and intellectual
exercise; it is a contemplation of the heart with full kavvanah-concentration and devekut-cleaving,
and as such it is a deep abiding in the Spirit of God and Living Presence – in this the Holy Spirit
illuminates the heart and mind, and there are revelations of deep mysteries, the Works of Creation
and Works of the Chariot.
Here we may share an open secret. If, indeed, Ma’on is the abode of heavenly academies, then
study and contemplation is how souls are established in this heaven, and “going to school” here,
having a teacher and community, creates the conditions for the ascent of the soul into this
spiritual heaven. Granted, with the acquisition of knowledge, so there must be the generation of
faith and love, and the corresponding self-offering, but Ma’on is the heaven of study and
contemplation, and communities of knowledge, the knowledge of God, Works of Creation and
Works of the Chariot. Thus, if a soul desires to ascend beyond the lower, outer heavens, and enter
into the higher, inner heavens, so they will study and contemplate, and seek knowledge of God,
desiring to return to God.
Here we may share another open secret. Just as study and contemplation is the root of souls in
Ma’on, so is deep meditation the root of souls in Makom and Arabot, and when there is deep
meditation (primordial meditation), so there will arise deeper contemplation (primordial
contemplation), which opens the way for the realization of the true kingdom of heaven, the eighth
heaven, corresponding with Da’at. This realization is the fruit of Yahweh Eloah Ve-Da’at.
Prayer and worship, these correspond with the outer heavens, contemplation and meditation,
these correspond to the inner heavens; and here we may say, it is all good, and it is all one Life
Divine.
Along a similar line, so fasting corresponds with the outer heavens and charity corresponds with
the inner heavens, and therefore the masters of the tradition teach us that charity is superior to
fasting.
Now here we may say that there are two gradations of the knowledge of Yahweh. The first is called
the “fear of Yahweh” and the second is called the “love of Yahweh,” the love of Yahweh
corresponding with the greater knowledge of Yahweh. First, however, there is the fear of Yahweh,
for a soul does not come to the love of Yahweh apart from the fear of Yahweh; to know Yahweh is
to fear Yahweh, which is to say to become completely overwhelmed with holy awe and wonder,
and to know that one is nothing before the Lord God (Yahweh Elohim). If a soul does not know this,
and cannot enter into complete self-negation, they cannot enter into full unification so as to
experience the love of Yahweh and acquire greater knowledge, the most intimate knowledge.
Thus, it is written, “Fear is the beginning of knowledge,” and the Wind of Heaven corresponding
with the North is called “spirit of knowledge and the fear of Yahweh.”
Here we may recall what Isaiah writes in his prophecy concerning the Messiah, “His delight shall be
in the fear of Yahweh” (11:3). If we wish to understand this “fear” (Pachad) in the simplest way, it
is the presence of awareness, which is the essential key to Habad, wisdom, understanding and
knowledge; what we are speaking about, Pachad, is not an egoistic fear or aversion, but rather a
penetrating awareness in the inner aspects of the soul. Thus, Isaiah continues concerning the
Messiah who delights in the fear of Yahweh, “He shall not judge by what his eyes see, or decide by
what his ears hear; but with righteousness he shall judge the poor, and decide with equity for the
humble of the earth; he shall strike the earth with the rod of his mouth, and with the breath of
his lips he will kill the wicked. Righteousness shall be the belt around his waist, and faithfulness
the belt around his loins” (11:3-5).
The full generation of the fear of Yahweh is this: it is the full generation of the presence of
awareness so that in transition, when the mind or soul dissolves into its essence and nature, ain
(nothingness), this presence of awareness remains – pure radiant awareness; this corresponds with
a presence of awareness in deep meditation (hitbodedut) and deep contemplation (hitbonenut),
and in dreamless sleep, and in death, and this presence of awareness transforms waking
consciousness, dream and the afterlife experience. This is the awareness of being “nothing before
Yahweh,” or “complete self-negation,” that brings full unification, or the realization of the greater
knowledge of Yahweh, Da’at of Atzilut.
Of this realization of Da’at of Atzilut the prophet Isaiah writes, “The wolf shall live with the lamb,
the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little
child shall lead them. The cow and bear shall graze together, and their young shall lie down
together; and the lion shall eat straw like the ox. The nursing child shall play over the hole of the
asp, and the weaned child shall put its hand on the adder’s den. They will not hurt of destroy on
all my holy mountain; for the earth will be full of the knowledge of the Lord [Da’at of Yahweh] as
the waters cover the sea” (11:6-9).
There are, of course, four principle gradations of Da’at (Knowledge). Da’at of Atzilut corresponds
with the knowledge of Yahweh in the “eighth heaven,” the heaven of the Messiah, the Supernal
Abode. Da’at of Beriyah corresponds with the knowledge of Yahweh in the interior or spiritual
heavens, and Da’at of Yetzirah corresponds with the knowledge of Yahweh in the exterior or astral
heavens, while Da’at of Asiyah corresponds with the knowledge of Yahweh in on earth, or seeing
“in a mirror dimly,” as St. Paul teaches. Each of these levels of Da’at or Knowledge has an outer
and inner manifestation; hence, various gradations of the fear and love of Yahweh, the fullness of
the fear and love, or the knowledge of Yahweh, corresponding with Da’at of Atzilut (Yahweh
Elohim).
As you might imagine, Yahweh Eloah Ve-Da’at corresponds with all of these gradations of Da’at.
With regards to Ma’on, this “teaching heaven,” Ma’on corresponds with Da’at of Beriyah, but the
pure light realms generated in it by the Risen Messiah and the tzaddikim in the Messiah correspond
with the Da’at of Atzilut, for they are emanations from Malkut of Atzilut into this spiritual heaven;
hence, manifestations of the Sanctuary of Grace in Ma’on.
Here I’m incline to abide, waiting upon the Holy Spirit.
May the earth be filled with the Da’at of Yahweh, Yeshua. Amen.
God’s Peace be with you!
lucidity in transition
by Elder Sarah Posted: Sun Nov 18, 2012 10:01 am
Shabbat Shalom!
Much Praise and Thanksgiving for what has been revealed here!
The verse in Isaiah quoted here,
“The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion
and the fatling together, and a little child shall lead them. The cow and bear shall graze together,
and their young shall lie down together; and the lion shall eat straw like the ox. The nursing child
shall play over the hole of the asp, and the weaned child shall put its hand on the adder’s den.
They will not hurt of destroy on all my holy mountain; for the earth will be full of the knowledge of
the Lord [Da’at of Yahweh] as the waters cover the sea” (11:6-9).
Is most outstanding connected to what was said regarding transtion,
“ The full generation of the fear of Yahweh is this: it is the full generation of the presence of
awareness so that in transition, when the mind or soul dissolves into its essence and nature, ain
(nothingness), this presence of awareness remains – pure radiant awareness; this corresponds with
a presence of awareness in deep meditation (hitbodedut) and deep contemplation (hitbonenut),
and in dreamless sleep, and in death, and this presence of awareness transforms waking
consciousness, dream and the afterlife experience. This is the awareness of being “nothing before
Yahweh,” or “complete self-negation,” that brings full unification, or the realization of the greater
knowledge of Yahweh, Da’at of Atzilut.”
I am hearing a hint to a mystery that has been standing out since the Feast of the Blessed Dead
celebrated recently in community. In the Ceremony, we participated in the guidance of Souls
through the afterlife. As we came to the guidance through the Heavens, I noticed, as we neared
unto the Fifth Heaven, awareness began to lessen and tracking along into the Sixth and Seventh
Heavens became difficult. This experience raised many questions regarding what is written here in
the ability to remain lucid through transitions.
It appears, “the full generation of the fear of Yahweh” and a “full generation of the presence of
awareness through transition” is intimately connected with how a Soul would move through,
consciously, into the upper heavens. This movement into the upper heavens is a very curious
movement, and I am wondering if it is a similar movement to what we find entering into sleep each
night. As we enter into sleep, if one can closely watch thoughts, it appears, one can watch them
begin to take shape into patterns, these patterns then form dreams. Often, though, sleep sets in
and instead of observing the dream, one finds themselves as a character in the dream. The point of
“slipping” from being an observer into a character, is the point where the body actually falls
asleep.
I hear this shift from the “observer” to the “character” and the transition it is expressing, in what
Isaiah is saying, specifically where it is said, “For the earth will be full of the knowledge of the
Lord as the waters cover the sea”. In the statement, “Waters cover the sea”, I hear “waters” as
lucidity and “sea” as consciousness. This draws up a contemplation I hear very connected in
creation story in Genesis. On the fifth day, there is a very dynamic play between “waters” and
“sea”. In days one through five, we hear the word “waters” and then, on the fifth day, specifically
after it is said, “Let the waters bring forth swarms of living creatures” and “Be fruitful and
multiply” we hear the word “sea”. Specifically, “Be fruitful and multiply and fill the waters in the
seas”. This connects with Isaiah in that the whole verse is speaking of the union between what
would appear so opposite, specifically, amongst Gods good creatures. Intriguing that it is Gods
good creatures that are created on this day, the day that the waters become the sea. Somehow,
here, there appears to be a connection between the ability to remain lucid in transition and the
ability to recognize “self” in all beings.
In this, I would ask, can we say, this transition into the upper heavens, and the knowledge required
to do so has much to do with the widening of self to include the “multiplicity” of Beings? Also, this
ability has much to do with how one would remain the “observer” in watching dream arise, rather
than becoming a “character”, an independent, isolate being within the dream?
May the Blessings and Grace of the Messiah, the Human One of Light shine awareness throughout
all realms, worlds and universes!
Shalom,
Elder Sarah+
Cessation of the Observer

by Tau Malachi Posted: Mon Nov 19, 2012 3:34 pm
Grace and peace to you in Messiah Yeshua, our Adonai!
What we are speaking about is most subtle and sublime, and words are very difficult. In truth,
what we are speaking about cannot be spoken, but rather, using thoughts and words we can only
hint at it, or point at it, and pray that one who is listening and hearing might be able to look and
see, and enter into the direct experience that we are alluding to with out thoughts and words.
There is something much more subtle and sublime than the “observer” dear sister, for free from
the observer, there is observing; hence, a presence of awareness free from the I-thought or self-
grasping, and so free from the dualism of self and other, and the play of attachment and aversion
in dualism. The tendency to be the observer, self-grasping, instead of being observing, abiding in
pure radiant awareness, awake and alert, is what draws us into becoming an unconscious
“character.” Cultivating the capacity to be the observer, or silent witness, non-attached and non-
adverse, is a step, as it were, in the generation of the presence of awareness, but then there is
another more subtle and sublime experience that becomes possible, just being, observing, or the
experience of pure awareness.
The state of being the observer, conscious, is a greater presence of awareness than being the
character, unconsciousness; a soul who can be the observer in hishtavut, non-attachment, is one
who is awakening. The soul that can dissolve the observer, letting the I-thought vanish, and abide
in pure observing, or pure radiant awareness, and who can maintain this presence of awareness in
transition, is fully awake, or is nearing full awakening.
If we look and see, before thoughts and dreams arise there is the gap, dreamless sleep; we do not
go directly into dream, but rather there is this gap, this dissolution, before the arising of thoughts
and dreams, and in this “gap” it is possible to abide in a presence of awareness free from thought
and thinking, and free from the play of subject and object – and it is an experience of perfect
peace and joy. If we are able to abide in this pure radiant awareness, so we may experience an
arising of sound-vibration, which become lights, or thoughts, and which gives rise to forms or
images in mind, consciousness. In the midst of this arising, if we abide in this state of pure radiant
awareness, there can be an experience of observing without an observer, the presence of
awareness and radiant display (energy) in union, if there is an arising of the observer, or I-thought,
however, so we will “see” or experience a subtle and sublime dualism or separation in mind or
consciousness, the play of subject and object, the observer and what’s observed appearing
separate from one another. At first is it a very subtle distinction, but swiftly it is not so subtle. It is
a restriction of pure radiant awareness, and if the presence of awareness continues to diminish, so
the “observer” becomes the “character” asleep and dreaming in an unconscious state, or in a lack
of awareness, more or less.
To an ordinary individual the experience of the gap, or the complete dissolution of the mind,
consciousness or soul into its source, its essence and nature, is a complete blank – a fall into
unconscious oblivion; however, as the mind, consciousness or soul is purified from self-grasping,
desire and fear, and the presence of awareness is generated in full, this dissolution is an
experience of the Clear Light Union – pure radiant awareness. It is through an abiding in this
foundation of the Body of Truth (Amet) that the dawn of enlightenment transpires, the dawn of the
Perfect Thunder Intelligence, or experience of full Supernal Realization; when this occurs what
arises is the Body of Glory and Body of Emanation, an arising in Non-dual Gnostic Awareness.
This may transpire in deep meditation (hitbodedut), in dreamless sleep, or in death; the cause of
this occurring in dreamless sleep or death, however, is the cultivation of deep prayer and
meditation in our life through which Divine Grace, the Christ-Spirit, moves to awaken the soul.
What you have noticed dear sister in your experience of the rite of sending the soul last year, and
again this year during our spiritual work for the dying and the dead in the Feast of St. Lazarus, is
completely true; many initiates are able to reach as far as Ma’on, but very few can reach into
Makom and Arabot, for most will fall unconscious and “draw a complete blank,” remembering
nothing of it. Welcome to the threshold of the Great Abyss!
Here we can share an open secret, considering you have already noticed it. Makom corresponds
with “entering the gap,” and complete dissolution into our essence and nature, and Arabot, the
“formless heavens,” corresponds with abiding in Clear Light Union; the eighth heaven, or true
kingdom of heaven, is the dawn of Supernal or Messianic Consciousness that can arise when a soul
can abide in this Holy Union awake and alert.
Want to know another open secret? While we may guide souls in ascent through the seven heavens,
the truth is in death souls are drawn into the inmost heaven, entering into the gap, the fruition of
the “Black Path,” but falling unconscious, unable to recognize and realize the Clear Light Nature,
and experience Clear Light Union, arising in the afterlife states they have, in affect, fallen from
the heavens! In other words, instead of ascending into the heavens, souls have descended from the
heavens; but, having “descended,” it is possible for souls to be lead in ascent and be established in
one of the heavens between incarnations, and it is possible through Divine Grace that they might
be drawn into the eighth heaven, experiencing Thunderbolt Enlightenment in Christ.
Thus, when it is said that all souls “go into the light,” it is true, only not quite as the
unenlightened would propose; going into the light, dissolving into the light, they fall into an
unconscious oblivion, and so they remain bound up in the ignorance, the illusion of separation, and
they are not able to experience full reintegration with the Light Continuum – the gilgulim continues
in ignorance or forgetfulness for them.
This same basic process happens when we go to sleep, though in sleep, unlike in death, the soul
preserves a vital connection with the body and remains incarnate. Thus, the Zohar teaches us that
the experience of sleep and dream is “one sixtieth of the power” of the experience of death and
the afterlife. Each night, however, our soul enters into the gap and we “go into the light,” and this
happens multiple times every night. Therefore, through deep prayer and meditation, and the
practice of dream union, each night there are opportunities for the recognition and realization of
the Clear Light Nature and the experience of conscious dissolution, or Clear Light Union.
If we pray and meditation with full kavvanah and perfect devekut, so also this is possible in prayer
and meditation; thus, every night and every day this recognition and realization is possible, and a
Thunderbolt Enlightenment is possible.
Throughout the Twentieth Century many popular occultists have had much to say concerning
“adepts crossing the Abyss,” but what has been spoken concerning the Great Abyss and crossing
the Abyss often betrays an ignorance concerning what the “Abyss” actually is. The Abyss is, in fact,
this complete dissolution of the mind, consciousness or soul into its intrinsic essence and nature,
and crossing the Abyss is the capacity to abide in this Clear Light Union, and yet more, “crossing”
is the experience of the Supernal or Messianic Consciousness which dawns in this Holy Union, the
dawn of the Perfect Thunder Intelligence of Christ.
In the tradition this is the distinction between a spiritual adept and spiritual master, or an
imperfect tzaddik and perfect tzaddik; the spiritual masters or perfect tzaddikim are crossing, or
have crossed, the Abyss.
Here we may say that there are many different gradations of drawn near to the Abyss, dancing in
the Abyss, and crossing the Abyss; once this presence of awareness is generated and recognition
begins to transpire, then there is the process of realization and full reintegration with the Light
Continuum – there is a dynamic play of Being and Becoming in this recognition and realization, and
countless gradations of Supernal Consciousness that are possible.
As perhaps you might imagine, the power to “send souls,” and the full empowerment to draw souls
in ascent and facilitate the tikkunim of souls comes through this Supernal Realization, which
corresponds with Da’at of Atzilut.
Here we may recall that we are taught in Revelation that the “keys of life and death” are in the
hands of the Risen Messiah, our Elder Brother who is the Tzaddik of tzaddikim, King of kings and
Lord of lords.
Here it is given that we may speak another open secret. As we know, the Risen Messiah, and the
holy tzaddikim or apostles who are in the Messiah, emanate pure light realms in Ma’on, and these
form the interior heavens of Ma’on; they are the arising of the Body of Glory from the Body of
Truth.
Likewise, these holy and enlightened ones also emanate into incarnation, drawing assemblies of
souls with them for the sake of the Great Work; these incarnations being the arising of the Body of
Emanation or Manifestation from the Body of Truth.
This is a radiance and emanation from Clear Light Union and the Supernal Abode (Body of Truth)
into the heavens and the earth, Glory and Emanation, and rather than a crossing of the Abyss in
ascent, it is a crossing of the Abyss in descent, the Son of the Human One (Shin-Tau) who descends
having the power to draw living spirits and souls in ascent, restoring them to their proper abode,
and reintegrating them with the Light Continuum, Yahweh Elohim.
My dear sister, you know something of this from gazing into the Living Presence that sent your soul
on a journey through the afterlife states beyond the body, and that sojourned with you in the in-
betweens as a shepherd; if you contemplate and meditate upon the zelem of that Living Presence
you beheld, so deeper knowledge and understanding of Glory and Emanation will be acquired, and
the Holy Spirit may gift you with insights into the Abyss and crossing the Abyss as it is meant in the
Holy Kabbalah of the Messiah. If you are willing, consider this. If and when there are revelations of
the Glory and Emanation, and various images of this Light-presence and Light-power are shown to
us, that revelation or showing is an empowerment to the practice of union with that Holy Partzuf;
these are the full spiritual empowerments for Union with Partzufim, for no one needs to describe
them to us, and there can be no misconception concerning them, for we have seen and heard and
know them through direct experience. Thus, if I have gazed into the Living Presence, and if any
images of Holy Partzufim have been revealed or shown to me, I am empowered to envision and
invoke them, and to engage in an actual Union with Partzuf. In that you were able to gaze, and to
look and see the zelem, image, of the Living Presence at the moment of the sending of the soul, so
you are empowered by Ruach Elohim to take up the practice of union with that Holy Partzuf. You
can do this in sessions of prayer and meditation, and you can also take this up as a Dream Union
practice when you are going to sleep if you wish; the Holy Partzuf you beheld is an image and
likeness of the One-Who-Never-Sleeps.
The same is true of every other Holy Partzuf that has ever been revealed to you in moments of
Light Transmission; there is a true empowerment for union, and what you have seen, heard and
know replaces any provisional description – the Spirit of God has gifted you with these faces,
images, of the Human One of Light (Christ), male, female, and such as cannot be described, for
they are “more than human.”
As the Gospel of St. Philip teaches us, in order to see anything spiritual we are elevated and
become what we see. If we have seen, then already we have tasted or glimpsed something of the
union, and from this moment of recognition we labor for realization, union and embodiment.
Envisioning that Great Image of Living Presence you beheld, let the observer merge with it and
dissolve into it, becoming that Living Presence and Power. That’s the practice, and it is that
simple. It is enough, Shaddai. Amen.
God blessing you and God keep you!
Three Teachings Realms

by Tau Malachi Posted: Sat Nov 24, 2012 12:46 pm
We have been talking about Ma’on, the fifth heaven, as the “teaching realm,” because of the great
academies or schools of navim and tzaddikim that are in Ma’on, as well as the pure light realms of
tzaddikim or apostles in the Risen Messiah. Ma’on, of course, corresponds with heavenly realms
within the spiritual dimensions, beyond the causal veil and the astral dimensions. There are also
two heavens in the astral dimensions that might also be called “teaching realms,” the third
heaven, Shehakim, and the fourth heaven, Zebul.
St. Paul speaks of being taken up into the third heaven while he walked upon this earth, though he
did not speak the secret mysteries taught to him, and in humility did not say that he was speaking
about his own experience. If we wish to understand the experience of Shehakim and Zebul, they
are an experience of the celestial Holy Land and celestial Jerusalem as they appear in the upper
astral; hence, the experience of higher mental and higher vital consciousness corresponding with
the inmost dimensions of the astral. Essentially, the celestial Holy Land, Shehakim, is composed of
all manner of the most beautiful and glorious astral light realms and has all manner of holy places
and sacred spaces, and navim, tzaddikim and maggidim wander throughout, and dwell throughout,
teaching and initiating souls that are able to enter into this celestial Holy Land. Celestial
Jerusalem is in the center of this celestial Holy Land, and therein are souls of navim and
tzaddikim, along with maggidim, of an even higher grade than those in Shehakim, and so deeper
teachings and mysteries are revealed to souls that are able to enter into the celestial City of God.
In general, Shekakim corresponds to teachings of the fear of Yahweh and Zebul corresponds to
teachings on the love of Yahweh. Thus, the thrust of the teachings given in Shekakim are about
how a soul can be righteous, or pious, and live according to the Word of God, and the teachings
given in Zebul are about how a soul can engage in a full self-offering to God. Joined with this,
lesser mysteries of the Works of Creation are revealed in Shehakim and lesser mysteries of the
Works of the Chariot are revealed in Zebul, all oriented to the continued incarnation and evolution
of souls in this world and other world-systems.
At the center of celestial Jerusalem there is the celestial Temple, or Cathedral, and if a soul can
enter into the holy spaces that compose the Temple or Cathedral, then there is a shift of the
teachings and mysteries revealed towards drawing nearer to the Lord God and ascension into the
interior, spiritual heavens. Throughout Shehakim and Zebul the orientation of teachings and
mysteries revealed is toward an empowerment and elevation of souls for the incarnation that will
follow, or the generation of auspicious circumstances for the continued evolution of faith and love;
but at the center of Zebul there is a shift in orientation towards the eventual enlightenment and
liberation of the soul, or the eventual unification of the soul with God.
All of the outer, astral heavens, correspond with the heavens of the faithful, while the inner,
spiritual heavens, correspond with the heavens of the spiritual elect.
If we look into Ma’on, and we look into Shehakim and Zebul, what is the difference? In Ma’on, even
in the exteriors of Ma’on, the greater mysteries of the Works of Creation and Works of the Chariot
are revealed, but the nature of these greater mysteries is a drawing nearer to God and entering
into unification with God, or the full reintegration of the souls with the Light Continuum, Yahweh
Elohim. Thus, in Ma’on the seeds are being planted, as it were, for the full enlightenment and
liberation of souls, while in Shehakim and Zebul the seeds are being planted for a greater faith and
righteousness in incarnations, not necessarily a full push for the realization of the soul. All of this
holds the same ultimate aim, but these are teachings and revelations of very different gradations,
corresponding with the desire and capacity of souls to receive, and the gradation of their evolution
and awakening.
The reason I bring this up is that, for many souls among the faithful, and among those with a
mystical inclination, the “teaching realms” that may be most relevant are those of Shehakim and
Zebul, for in general they are akin to heavenly teachings realms most faithful individuals might
envision, and the teachings and revelations in them correspond with gradations that most
individuals might be able to conceive. If we look into the teachings and practices of Western
Esotericism, for example, most are composed of inspirations and revelations corresponding with
Shehakim and Zebul, lesser mysteries of the Works of Creation and Works of the Chariot, not the
greater mysteries, which are teachings of a full push towards actual self-realization or
enlightenment. This, of course, reflects what many desire and are able to receive, and it is good,
for it is not necessarily time for all souls to seek realization or enlightenment with full force and
zeal in this life, but rather further spiritual growth and evolution is needed; hence, a journey
through some incarnations in faith, growing in experience and knowledge, and love.
As we know, Zebul is called the “heaven of martyrs,” though not exactly as often conceived in the
ignorance of this world. The true principle of spiritual martyrdom is a life lived with full zeal for
the kingdom of heaven and love of God, a life completely dedicated to, and focused upon, the
spiritual life and practice, and drawing nearer to God above all else; as such the whole of one’s
life, the whole of one’s being, becomes a self-offering to God Most High. In other words, it is a
conscious living and conscious dying in complete surrender to the Divine, not as a religious
obligation, but from an impulse and passion from within oneself, or as one’s own wish or desire. In
this, of course, when it is true, there will be a passionate desire for love, or for charity, giving
oneself to others as to Christ and God, the True Light. It is this that brings about the evolution of a
soul from faithful humankind into the spiritual elect, and that opens the way for the ascent of a
soul into Ma’on, where this holy desire may be nourished and nurtured to its fruition, a full self-
offering in complete cessation through which the full enlightenment of the soul will come to pass.
The heavenly abodes of Shehakim and Zebul are very important in this process of generating great
zeal or passion for spiritual development and evolution, nurturing and nourishing faith and love in
souls, and the desire to draw near unto God, for this establishes the foundation of knowledge and
understanding through which the desire for actual enlightenment and liberation, or unification
with God arises, and the inner impulse or force of will to seek and realize this Divine Destiny.
In this we may understand that when tzaddikim emanate from Ma’on and draw souls from Ma’on
into incarnation with them, so they also draw souls from Shehakim and Zebul, these teaching
realms.
On a certain level, all of the heavens are “teachings realms,” and through them souls receive their
spiritual education, a growing wisdom, understanding and knowledge, but these three specifically
focus upon the teachings and empowerments of souls in their return to God, and the two inmost
heavens of the seven heavens, Makom and Arabot, correspond with the wisdom, understanding and
knowledge to over come to the two final barriers to full enlightenment and liberation, subtle
aversion (fear) and subtle attachment (desire). In this, perhaps, you will understand that Ma’on
corresponds with overcoming subtle self-grasping, which then allows subtle aversion and subtle
attachment to be brought into cessation. If and when subtle self-grasping is not brought into full
cessation, then a soul will become caught up in Makom or Arabot and will not realize the eighth
heaven, the Messiah and Shekinah of Messiah, or the Supernal Abode.
Aware of this, as perhaps you might imagine, Rakiya, Shehakim and Zebul represent gross self-
grasping, aversion and attachment, with positive karma or merit, and Vilon-Tibel represents a
complete self-grasping, attachment and aversion, with some positive karma or merit. When the
measure of grace, or the positive karma or merit, that establishes a soul in a heaven is expended,
then that soul passes into an incarnation in this world, or another world-system.
In this we may understand that the ascension of souls through the seven heavens is a progressive
purification of self-grasping, attachment and aversion, the fruition of which is the complete
cessation of the ignorance, or the self-grasping, attachment and aversion, the mind or soul-stream
dissolving into its essence and nature, and merging with the Holy One of Being with full awareness,
or fully awake.
O Yahweh Elohim, we praise and bless Your Holy Name, and we pray for the outpouring of Your
Supernal Grace; we pray for the awakening of all in Adonai Messiah. Amen.
Peace be with you!
A Heavenly Letter
by Elder Gideon Posted: Sun Nov 25, 2012 9:44 am
Shabbat Shalom Tau Malachi:
You have not come to something that can be touched, a blazing fire, and darkness, and gloom,
and a tempest, and the sound of a trumpet, and a voice whose words made the hearers beg that
not another word be spoken to them. (For they could not endure the order that was given, ‘If
even an animal touches the mountain, it shall be stoned to death.’ Indeed, so terrifying was the
sight that Moses said, ‘I tremble with fear.’) But you have come to Mount Zion and to the city of
the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the
assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the
spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the
sprinkled blood that speaks a better word than the blood of Abel. (Hebrews 12:18-24)
This image of the Law given at Mt. Sinai contrasted with heavenly Jerusalem is the Apostle's
edification of the audience of faithful receiving this exquisite letter to endure and hold fast, which
reminds me of your sharing above of the place Shehakim and Zebul hold for souls in preparation of
lesser mysteries of Creation and the Chariot respectively. Precisely as you've said, the intention in
these outer heavens is to establish the realization by which we'll consciously endure the inner
heavens, particularly of Makom and Arabot, which the Apostle seems to literally suggest!
See that you do not refuse the one who is speaking; for if they did not escape when they refused
the one who warned them on earth, how much less will we escape if we reject the one who warns
from heaven! At that time his voice shook the earth; but now he has promised, ‘Yet once more I
will shake not only the earth but also the heaven.’ This phrase ‘Yet once more’ indicates the
removal of what is shaken—that is, created things—so that what cannot be shaken may remain.
Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which
we offer to God an acceptable worship with reverence and awe; for indeed our God is a consuming
fire. (v. 25-29)
Given that something of the entire teaching of the Letter to the Hebrews feels rooted in a celestial
academy, as though one is hearing a literally heavenly teaching, I'm fascinated by the span of its
images quoted above, which are more than metaphors, but feel as if this Apostle was somehow
conscious of the seven heavens and is suggesting this consciousness here openly, in a cannonized
epistle! What else is a 'kingdom which cannot be shaken' but Supernal Malkut?
Our Father-Mother of Heaven, Holy Holy Holy is your Name!
Elder Gideon+
The Great Vision of Melchizedek: The Eighth Heaven

by Tau Malachi Posted: Mon Nov 26, 2012 1:17 pm
Greetings and blessings in the Holy Light of the Messiah!
Those are, indeed, lovely passages from the Holy Scriptures dear friend, reflecting deep knowledge
and understanding of the true kingdom of heaven. If we look into the Old Testament and New
Testament we will find passages again and again that speak of the impermanence of the seven
heavens and the earth, and that point to their destruction in the End-Of-Days; as such, when we
contemplate prophecies of the Promised Land, the City of God and Kingdom of God, or true
Kingdom of Heaven, or the World-To-Come, we know these are not of This World and its
corresponding heavens, but that the true Kingdom of the Messiah and El Elyon is beyond the seven
heavens, “beyond beyond,” as it might be said.
In Pistis Sophia, when the Risen Christ appeared in full glory and power the heavens and the earth
were shaken, or cast into “great agitation,” and the disciples were overcome with fear that the
End-Of-Days had come, and the heavens and earth, and all that was in them, was passing into
destruction. In a similar way we might contemplate the portent of the Woman of Light and her
Holy Child, and the war in the heavens that breaks out when this sign appears, and for that matter,
we may study and contemplate the entire Book of Apocalypse, which depicts the End-Of-Days for
the seven heavens and the earth. In this we may understand that the appearance of the Lamb of
God and New Jerusalem there is a new heaven and new earth manifest, the World-That-Is-Coming.
If we look into Makom and Arabot, and we consider the teachings of the Great Vision of
Melchizedek, we may acquire some insight concerning the End-Of-Days and the appearance of the
Lamb of God and New Jerusalem, and the emanation of a “new heaven” and “new earth.” As we
know, Makom is the vision and experience of the entire world and universe, the great cosmic cycle,
passing into destruction, the End-Of-Days, and Arabot is the experience of formless being following
this great cessation, the very essence of which is Clear Light Union (if and when a soul is able to
recognize the Clear Light as the radiance of its inmost essence and nature, Ain). If and when a soul
is able to abide in this way, in formless being, completely awake or aware, at-one with the Clear
Light, then the Great Vision of Melchizedek will arise, Supernal Consciousness will dawn, and that
soul will behold the arising of the true kingdom of heaven, Malkut of Atzilut, and the countless
supernal light realms that are within Malkut of Atzilut; hence, they will realize and experience the
eternal realm, the realm of the living ones, the immortals.
In this Great Vision, within the Clear Light there is an arising of sound-vibration, the Word of God
that was with God, and was God in the beginning, and the primordial elements of consciousness
will arise in their innate purity as essential lights, Supernal Lights, the essence of which is the
Clear Light; from these ray of light shine, and these form geometrical patterns, which then become
light images or light forms, and light realms, the arising of the true Kingdom of the Messiah and El
Elyon. This all transpires in a state of Pure Radiant Awareness, or Non-dual Gnostic Awareness, and
as such, there is a union of all opposites, so that there is the knowledge and understanding that
form is formlessness and formlessness is form, and that the very essence and nature of all is Ain,
No-Thingness. Thus, in this Great Wisdom there is the realization of the inseparability of the
Pleroma of Light and the Entirety, and knowledge of how all arises from the radiance of Ain, the
Clear Light (Or Ain Sof).
This is the realization of God, the True Light, or unification with the One Being-Consciousness-
Force that emanates as all (Kol).
In this you may understand that the arising of the Great Vision of Melchizedek is the “ascension of
souls from the seventh heaven into the eighth heaven,” but here we must say that this “ascension”
is “no ascension,” and it is in this that the Great Ascension and World-To-Come is realized.
Here we may say that there are great tzaddikim or apostles walking among us in This World who
abide in this Great Resurrection and Ascension, this Supernal Realization; and so it is in each and
every generation that the Spirit of the Messiah, the True Anointing of Supernal Light, is among us.
On a certain level, there is no comparing Shekakim and Zebul as teachings realms with Ma’on;
Ma’on as a teachings realm is complete superior and incomparable. Shehakim and Zebul are, in
effect, teachings realms corresponding with higher mental and vital consciousness, and they
correspond with what may be called “pious religious education,” venturing into the dawn of the
mystical inclination, but they do not venture into the inmost gradations of mental consciousness,
or the knowledge, understanding and wisdom of cosmic consciousness and the overmind, and they
do not teach the direct path to enlightenment and liberation, or conscious unification, let alone
teach the way of the Thunderbolt Path. The experience of these and teachings of these correspond
with Ma’on. This is not to say that pure light realms are not emanated within the outer, astral
heavens by great tzaddikim or apostles in the Messiah, or that the Sanctuary of Grace is not
manifest in them, but those emanations of pure light realms correspond with measured teachings
and blessings, all according to the desire and capacity of souls in them to receive the Gospel and
Light Transmission.
This is reflected in the assemblies the gather around tzaddikim or apostles in This World, for as we
know they have outer and inner circles of companions, and there is an inmost circle, these circles
of the assembly being formed by the desire and capacity of their companions to receive and
integrate teachings of the Gospel and Light Transmission; hence, the desire and capacity of their
companions to draw near, and to cultivate the image and likeness of the Holy Tzaddik, the
Messiah, in themselves. There are those who come to a tzaddik for outer teachings, and those who
come for inner teachings, and those who come for secret teachings, outer, inner and inmost
gradations of Light Transmission, all as is good, all as El Elyon ordains. The same is true in the
heavens, but in general, the gradation of teachings, blessings and Light Transmission corresponds
with the heaven into which a soul is able to enter. Thus, in the outer, astral heavens, outer
teachings venturing into inner teachings are given, and so also corresponding blessings and
gradations of Light Transmission, and in the inner, spiritual heavens, the deeper inner teachings
are given, venturing into the secret teachings, and so also corresponding blessings and gradations
of Light Transmission.
You might say that one earth there is the appearance of one holy assembly, outer, inner and
inmost all together, but in the heavens there is a raying out of the holy assembly through the
various heavens, all corresponding to the development and evolution, or the spiritual realization,
of each soul.
In terms of those who wish to draw very close to the Holy Tzaddik, and who wish to realize the
eighth heaven, Messiah Yeshua has taught us the way: “Will you drink from the cup that I drink?”
and also, “The one who is the least among you, the one who is the servant of all, is the greatest
in the kingdom of heaven.”
We may understand the “least” and the “servant of all” to be one who is willing to complete self-
negation, cessation, or self-offering, while abiding in the Living Presence, the Presence of
Awareness; hence, resting in the Lord, Adonai.
You may note that Ma’on is rightly called the “true teaching realm,” or the “superior teaching
realm,” for the teachings and revelations of the true salvation of souls are imparted in it, and souls
that become established in Ma’on are set onto the Path of Enlightenment, the Great Ascension; but
you will note that the eighth heaven, the Supernal Abode, is not called a teaching realm, for all
who are established in it have Habad of Atzilut, or the Da’at of Yahweh Elohim, and there is no
need for a teacher and teachings – those in it are the holy and enlightened ones, the true “Gnostics
of God.”
First souls need to receive and integrate teachings of faith and love, and then souls can receive
and integrate teachings on enlightenment and liberation, or knowledge, understanding and
wisdom, and the Supernal Crown; and here we may say, apart from the maturation of faith and
love, knowledge leads to the Other Side, and the influx of the Supernal Crown generates great
darkness, great evil – hence the sorcerers outside of New Jerusalem, and the evil of the Great
Beast and Whore of Babylon, (or Edom-Rome).
In this we may understand that everything depends upon faith and love, the fullness of love being
complete self-offering through which the Wisdom of Ain is realized.
In Christ, as in Buddha, we go beyond, and then beyond beyond; at some point, however, it seems
that many good Christians lost the knowledge of beyond beyond, and True Gnosis (Da’at of
Yahweh, Yeshua). Praise God Most High that the true Spirit of Christ has been restored, and that
this True Gnosis has been restored us!
Going beyond in the Blessed Name of Yeshua Messiah, may we be empowered to go beyond
beyond, drawing many living spiritual and souls with us into full reintegration with the Light
Continuum, Yahweh, Yeshua. Amen.
Yahweh Shalom, peace be with you!
Zebul and Zebulun

by MeganDon Posted: Thu Nov 29, 2012 11:14 am
Shalom,
Recently in Zohar studies we have been looking at the relationship between Issachar and Zebulun.
Based on the above teachings of Zebul, it is interesting to reflect on the life of Zebulun in
relationship to these.
In Zebul, as spoken, is where the complete self-offering is entered into. Upon immediate reflection
there seems to be an anomaly with Zebulun's life as he chose to follow his passion for the seas and
created a life as a merchant visiting many countries/ports etc. He also chose however, to
materially support his brother Issachar who devoted himself to prayer and study of Torah. In this
way Zebulun reaped both material and spiritual benefits through his business and through his
charity.
Further contemplating Zebulun's choice I am led to the teaching of "be in the world and not of the
world." I am seeing how Zebulun on a level entered into a full self-offering by carrying his business
and the Torah , so to speak, into the world, and through the merit of Isachaar did not become
tainted by the world he was living in. He was protected by Issachar's prayers and merit.
Can we say that essentially both Zebulun and Issachar are entering into full self-offering and are
both Tzaddik's but perhaps at different gradations.
This speaks to me on another level of the relationship between Yohanan and Yeshua. Yohanan was
the more "cloistered" Tzaddik, if you will, while Yeshua sailed the desert seas, drinking at "ports"
with tax collectors, fornicators and the like, yet also must have been protected by his Tzaddik's
prayers and merit. This speaks to me of specific prayers that Tzaddik enters into on behalf of their
disciples, not only for a shattering of klippah but for great protection as they walk in the world in
their being and becoming, and for specific prayers in realtion to their "creation in progress," that
is, alluding here to the final Nun of the name Zebulun.
It is also interesting to note the flux and flow of different lives of Tzaddiks, some more in the
world than others, and our own Lineage attests to this. Here I am reminded of the shattering of the
vessels of light, each Tzaddik seems to be a vessel filled with this light, and when able pours this
light out to those who can receive, and shatters the other and self into greater truths and being.
What I marvel at, is even though we can speak of a being (such as Zebulun) from the far distant
past, and a heavenly realm, such as Zebul, Tzaddiks of past and present, they all become living
realities here and now in our everyday lives. And I give thanks for the accessibility we are offered.
May all beings look and see what is offered

May all beings fully receive
Meghan
The Power of Charity or Love in the Ascension

by Tau Malachi Posted: Fri Nov 30, 2012 2:05 pm
If I were to parallel Zebulun with a character in the Gospel it would be Martha, who supported her
sister Mirya, an inmost disciple of Yeshua Messiah, and offered material support to Adonai Yeshua,
preparing food for him and for his disciples, and who herself was a disciple. On one occasion she
complained to Adonai Yeshua when he and his companions were visiting their home, and asked him
to tell her sister to help her with the cooking and serving. Mirya was at the feet of the Master,
receiving his teachings, cleaving to him and to the Gospel, and Adonai Yeshua told Martha that
Mirya had chosen the better portion, knowing what was most precious. This is the distinction
between Zebulun and Issachar, Issachar chose the better portion, studying and contemplating the
Holy Torah, and engaging with zeal in the spiritual life and practice. There is really no comparison!
Zebulun was a man of the world, though also a man of faith. Although a man of the world, he did
make time to study and contemplate the Torah, and he conducted his business affairs according to
the Torah, and so was called “faithful in business.” Joined with this he supported Issachar, giving
charity to a holy tzaddik, and it is said of him that he would “take food out of his mouth and put it
into Issachar’s mouth,” depriving himself to give greater charity to his brother, his tzaddik. As
such, he shares in the merit of Issachar, and the prayers of Issachar protect him and uplift him,
giving him sanctuary, and he is called righteous, tzaddik. In this sense, even a man or woman of
the world can be tzaddik, cleaving to a true living tzaddik, and to the Gospel and the Messiah,
conducting their daily affairs according to the Gospel, and giving charity to the tzaddikim,
supporting their prayers and contemplations, and their spiritual works. In so doing, they inherit the
merit of the tzaddikim they support, and in turn, on a spiritual level they are supported by the
tzaddikim, and are uplifted by their prayers.
There is something more to be said concerning the charity of Zebulun to Issachar, for Issachar was
a gaunt man, very thin, and this is taken to mean that he would often fast, and give charity, taking
food from his own mouth to give to others. This is the way of charity of true tzaddikim, they fast
and give charity on behalf of others, and they pray and contemplate, cleaving to the Lord, Adonai,
with great zeal; the charity given to them, they in turn use in this way, for the service of the
kingdom of heaven and glorification of God. Thus, when we give charity to tzaddikim, and they
give charity on our behalf, so the merit of the charity given to them is doubled, and so it is with all
that we do to support the tzaddikim and the spiritual Community of Israel, the Living Body of the
Messiah.
If in full faith and devotion we do this, so are we well established in the Sanctuary of Grace, and
although, perhaps, a man or woman of the world in outward appearance, though in this world, we
will not be of this world, but we will be counted among the tzaddikim, the spiritual elect, and
through Divine Grace we will be protected and will prosper in this world, and in the afterlife our
soul will be uplifted in Christ through Divine Grace, and through the prayers of tzaddikim and
maggidim, or “saints and angels.” In this way we may, indeed, be draw up into one of the upper,
or inner heavens, and be greatly blessed; and if our support, our charity, is love, given for its own
sake, in a hunger and thirst for righteousness, so we may be called tzaddik, a “righteous person.”
There are those who give charity for honor and rewards in this life, and so their rewards are in this
world. There are those that give charity for glory and rewards in heaven, and if given in faith and
devotion, so they will be rewarded in heaven. Then there are those who give charity for its own
sake, for the sake of righteousness, for the joy of giving, and their motivation is compassion and
love for others as for themselves, a self-offering in love. Charity given for rewards in heaven
corresponds with the fear of Yahweh, the fear of hell and the desire for heaven, and it corresponds
with the lower, outer heavens, while charity given for its own sake corresponds with the love of
Yahweh, and the love of others, and it corresponds with the higher, inner heavens. Thus, charity,
or righteousness, enacted for its own sake, or for the sake of love, is a full self-offering, and co-
creates the conditions for the full action of Divine Grace, the Spirit of the Messiah, uplifting the
soul in the Great Ascension; in this way a soul may become established in the inner, spiritual
heavens, or may even be drawn into the realization of the eighth heaven, the Supernal Abode.
As St. Paul writes in 1 Corinthians, echoing the teachings of the Holy Gospel taught by Messiah
Yeshua, love, charity, is everything in the ascension and awakening of the soul in the Messiah; to
love, to engage a full and complete self-offering, is the very purpose of souls entering into
incarnation, and it is the enlightenment and liberation of souls, their true fulfillment. As St James
teaches us, if we have faith, we will have “good works,” which is to say, acts of loving-kindness or
charity; naturally so, for receiving the fullness of God’s love and mercy in Hayyah Yeshua, so we
will desire to give what we have received, and we will love one another as Adonai Yeshua has loved
us.
Aware of this, we fast and give charity, and pray on behalf of others, and we make this life, and
our talents and resources, an offering to the Lord, Adonai, resting in the Lord in this life and in the
afterlife. In this we are fully established in the Sanctuary of Grace, and we become emanations of
the Sanctuary of Grace to others, taking up the Holy Cross and following in the Way, the Anointed
of God.
Listen and hear, and understand! If we have a passionate desire for the Great Ascension, or for the
enlightenment and liberation of our soul, it is not for our own personal salvation, but rather, it is
to be of greater service to the kingdom of heaven, and to be of greater benefit to others; if we are
ascended, then we are empowered to draw other living spirits and souls in ascent with us. Yet,
truly, our own enlightenment is not our concern in the Messiah, for our eventual salvation is
assured, but rather, our concern is that others enter into the enlightenment experience, and are
set upon the Path of the Great Ascension. We may understand this from Yohanan and Yeshua, for
Yohanan was not concerned with his own realization, but he entered into incarnation, and offered
his own life, for the realization of another, and countless others; his sole desire was that another
soul would experience a greater realization or enlightenment that his own, and so bring true
salvation into This World. As a result of this complete self-offering, so when the anointing of Ruach
Elohim, the Supernal Light and Truth, came upon Yeshua in the Sacred Jordan, it also came upon
him, though it was Adonai Yeshua who became the Messiah, and through whom Yohanan, in turn,
was uplifted into the greater Glory of God Most High, El Elyon.
As Yohanan had been a holy sanctuary for Yeshua, so Yeshua became a Sanctuary of Grace for
Yohanan – the two together bringing in the Spirit of the Messiah, the Supernal Influx. In this we
may understand that salvation is not an isolate, personal affair, not really; nor is it a vicarious
undertaking, as though others should enact a self-offering, while we withhold ourselves and remain
in self-cherishing. Instead, the Great Ascension comes to pass through a cooperation and co-labor
of souls together, loving one another, and uplifting one another in the Messiah; it comes to pass
through a great exchange of sparks between souls in self-offering to God, and to one another, and
in this spiritual evolution, or revolution, we are completely interconnected and interdependent
with one another in Christ and God, the True Light. Truly, if we have understanding (Binah), our
sisters, our brothers, our neighbors, all our relations, are our “self” – they are in us and we are in
them, joined as one in God, the True Light.
The ascension of our soul is dependent upon the ascension of others – we are all in this together!
Here we may also say, if there is ever to be true peace and prosperity in This World, it is this
human beings must know and understand – we are all in this together!
You are the world, and the world is you; if you appear in a heaven, you are the heaven and the
heaven is you. Understanding this, improving the world you improve yourself, and serving heaven,
so you are uplifted.
As Adonai Yeshua teaches, “The servant of all, the least of all, is the greatest in the kingdom of
heaven.”
There is a basic teaching in the Holy Kabbalah that to receive in full we must give in full what we
have received; receiving is incomplete until there is giving, sharing with others what we have
received. In this we may understand and essential truth, that in order to ascend into a heaven, so
we must labor to draw others in ascent into that heaven, giving to others what we have received.
This becomes especially true in the ascension of souls into the spiritual heavens, and the
realization of the pure light realms of the Supernal Abode; the greater the ascent, the greater
souls are established in love, and love desires the happiness and fulfillment of others.
There is something to be said about the study and contemplation of teachings on the afterlife
states and the heavens, for as Gnostics, as much as speaking about the afterlife, we are speaking
about this life and conscious living, understanding that our experience of the afterlife is being
generated here and now, in this life. Likewise, to us, in our experience, the heavens are not just
something we experience in death and the afterlife, but we can experience them while as yet in
this life, in luminous dreams and visions, and projections of consciousness in the body of light. Yet,
more, as we know and understand in our experience, all of these realms, worlds and dimensions
exist in the same space at the same time, they are all here, now, within and all around us.
The heavens are not so far removed from us as they might seem at the outset, but rather, they are
much nearer than we think!
With the coming of the Messiah, so the “kingdom of heaven has come near,” and is manifest among
us, just as Yohanan and Yeshua proclaimed, and as we know, the Living Body, the Spiritual
Community in the Messiah, is the manifestation of the kingdom of heaven on earth. Thus, when we
engage in study and contemplation of teachings on the heavens and the ascension of souls through
the heaven, we are studying and contemplating spiritual community, the need for spiritual
community, and how to live and be in spiritual community. Tzaddik are community is the
manifestation of the Sanctuary of Grace, here and now, and is the manifestation of the kingdom of
heaven in This World.
All that we may discuss concerning the realities of the heavens, and how souls ascend into the
heavens, the very same principles apply to when we gather together in community for sacred
events, discourse, prayer, meditation and ceremony, and to how we relate and interact with one
another; the more uplifted the energy and vibration in our consciousness is, the greater the
manifestation of the Holy Light among us is, and the greater the influxes of the Holy Sefirot we are
able to invoke, and the more we love one another, the greater the manifestation of the Living
Presence among us, the greater the embodiment of the kingdom of heaven. If we understand that
the heavens are manifestations of the power of the corresponding Sefirot, then we will understand
that invoking influxes of the spiritual powers of the Sefirot, so we are invoking and receiving
blessings from the heavens. The greater our kavvanah-concentration and devekut-cleaving during
any sacred event, the higher the level of energy and vibration in our consciousness, our soul, the
further we reach into the heavens and “bring down” blessings from the heavens. In this way, those
of us who gather for any sacred event in community, each of us, and all of us together, determine
the manifestation of the Holy Shekinah, the movement of the Holy Spirit, and the blessings from
heaven that are received; together we co-create the conditions for the action of Divine Grace, and
the more the conditions necessary for her movement are present, the greater her movement, her
action, with, in and through the assembly on that occasion.
Consider this. To enter into a heaven we must draw others into that heaven with us, and so to
draw in blessings of heaven, we must labor to be uplifted and uplift others with us in assembly,
and so we will experience corresponding blessings to the degree we, along with others, are
uplifted in the Living Presence.
When we draw in the blessings of heaven, and we embody something of the kingdom of heaven, so
those blessings and that light are manifest in This World, and ray out in This World, and all are
blessed who desire to receive and give.
There is much more that can be said concerning spiritual community and the heavens, and if we
understand the nature of this life, and spiritual community, we will understand that the most
powerful “teaching realm” is manifest in spiritual community and this world, for it is in spiritual
community and this world that we progress in the Gospel, actualize and realize our soul in the
Messiah, and embody the Spirit of the Messiah, and it is through this that souls are draw up in the
Great Ascension. What has been shared, however, feels to be enough for one day, so here I will
pause, waiting upon the Holy Spirit.
O Adonai, we praise and bless Your Holy Name, and we call upon Your Name, Yahweh Elohim,
and we pray that blessings rain down from the heavens this day, and that all might be blessed
and uplifted. Amen.
God bless you, and God keep you!
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org • Teaching Realm

May All Souls in Transition Remember Their God Who Helps

Teachings & Initiations in the Heavens

Peace be with you!

Shalom and thank you Tau Malachi,

May souls be blessed as they journey through all the aeons

Souls & the Afterlife

Grace and peace to you in Hayyah Yeshua!

If a soul emerges through a world-system, or if a soul enters into a world-system in the

God bless you!

With Gratitude, and

Law, Grace & the Thunderbolt Path (Gnostic Path)

In other words, enact a full self-offering, the Great Gesture!

This seems enough for one time.

God bless you!

The Continual Generosity of Grace

Shalom and thank you for these teachings.

The conversation on grace and merit speaks much. You say:

You also speak of the Noble Intention:

Divine Grace, the Christ-Spirit

Grace and peace to you in Hayyah Yeshua!

Now, it is entirely possible to be taken up in Divine Rapture, or to experience a Thunderbolt

God bless you, and God keep you!

Hastening Soul's Reincarnation

Welcoming your thoughts in gratitude

Works for Confused & Troubled Souls

Greetings and blessings in the light of the Messiah!

Peace be with you!

Working with Souls in the Midst

May all souls know liberation in Adonai Yeshua Messiah

Lord God as God is Known

There is an open secret to be spoken concerning Ma’on, this “teaching realm.” As we

May we know as we have been known.

Amen and amen!

Mysteries of Da'at (Knowledge)

Greetings and blessings in the light of the Messiah!

the belt around his loins” (11:3-5).

Here I’m incline to abide, waiting upon the Holy Spirit.

God’s Peace be with you!

The verse in Isaiah quoted here,

Is most outstanding connected to what was said regarding transtion,

Cessation of the Observer

Grace and peace to you in Messiah Yeshua, our Adonai!

God blessing you and God keep you!

Three Teachings Realms

Greetings and blessings in the light of the Messiah!

Peace be with you!

Shabbat Shalom Tau Malachi:

Our Father-Mother of Heaven, Holy Holy Holy is your Name!

The Great Vision of Melchizedek: The Eighth Heaven

Greetings and blessings in the Holy Light of the Messiah!

Yahweh Shalom, peace be with you!

Zebul and Zebulun

May all beings look and see what is offered

The Power of Charity or Love in the Ascension

Grace and peace to you in Hayyah Yeshua!

God bless you, and God keep you!

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