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Gabriel and Michael and the Holy Grail--Pistis Sophia

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Gabriel and Michael and the Holy Grail--Pistis Sophia
by Elder Gideon Posted: Thu Dec 28, 2006 6:02 pm

Shalom!

Recently while studying the chapter on Hokmah-Wisdom (Sophia) in Gnosis of the Cosmic Christ an
insight sprang which might inspire some dialogue here in this forum on Pistis Sophia.

Tau Malachi wrote:

According to the Tradition, Ratziel was the holy guardian angel of the supernal Adam in
the Garden of Eden, and thus is said to be the great guardian and guide of the elect.
Although Gabriel is considered the keeper of the holy grail and Michael has been called
the guardian of the grail, Ratziel is said to know the inmost secret mystery of the holy
grail, for Ratziel is the great angel of the Bride Sophia in the Gnostic Tradition.(108)

How this relates in a forum on Pistis Sophia is quite direct when we remember what two principle
powers open the way for the deliverance of Pistis Sophia, namely, Gabriel and Michael.

From Book 2 of Pistis Sophia, translated by GRS Mead: The First Mystery [Living Yeshua] again
continued and said:
"It came to pass, therefore, that the power which had come out of the Height, that is I, in that my
Father sent me to save Pistis Sophia out of the chaos, [that] I, therefore, and also the power which
did go from me, and the soul which I had received from Sabaoth, the Good,--they drew towards
one another and become a single light-stream, which shone very exceedingly. I called down Gabriel
and Michael out of the æons, at the command of my Father, the First Mystery which looketh
within, and I gave unto them the light-stream and let them go down into the chaos to help Pistis
Sophia and to take the light-powers, which the emanations of Self-willed had taken from her, from
them and give them to Pistis Sophia.

"And straightway, when they had brought down the light-stream into the chaos, it shone most
exceedingly in the whole of the chaos, and spread itself over all their regions. And when the
emanations of Self-willed had seen the great light of that stream, they were terror-stricken one
with the other. And that stream drew forth out of them all the light-powers which they had taken
from Pistis Sophia, and the emanations of Self-willed could not dare to lay hold of that light-stream
in the dark chaos; nor could they lay hold of it with the art of Self-willed, who ruleth over the
emanations.

“And Gabriel and Michael led the light-stream over the body of the matter of Pistis Sophia and
poured into her all the light-powers which they had taken from her. And the body of her matter
became shining throughout, and all the powers also in her, whose light they had taken away, took
light and ceased to lack their light, for they got their light which had been taken from them,
because the light was given them through me. And Michael and Gabriel, who ministered and had
brought the light-stream into the chaos, will give them the mysteries of the Light; it is they to
whom the light-stream was entrusted, which I have given unto them and brought into the chaos.
And Michael and Gabriel have taken no light for themselves from the lights of Sophia, which they
had taken from the emanations of Self-willed." http://gnosis.org/library/pistis-sophia/ps069.htm

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It appears then, that if Sophian tradition holds Gabriel as the keeper and Michael as the guardian
of the Holy Grail, then there is textual proof that Pistis Sophia Herself IS the grail! Her story, then,
takes on all kinds of other qualities which I’m sure will inspire new insights!

May our Lady Sophia—Love Sophia, Faith Sophia and Hope Sophia—be kept and guarded in the
hearts of this generation.

Brother Michael+

Grail-bearers
by Tau Malachi Posted: Wed Aug 19, 2009 11:45 am

Greetings and blessings in the Light of the Messiah!

Yes, indeed, Sophia, or the Shekinah Consort of the Messiah, is the Grail; in that Pistis Sophia
represents all souls, then our souls are as the Holy Cup into which the Savior pours the Supernal
Light – the soul transformed or transfigured by that Holy Light, then, is the Holy Grail.

As much as a Light-bearer, the Christian tzaddik or apostle is a Grail-bearer, a point never lost on
Templar initiates of the Order of St. Michael.

The story of Archangel Michael and Archangel Gabriel bringing the light-stream to Pistis Sophia
proves very interesting. The first thing that stands out is that they correspond with fire and water,
respectively. Fire is represented by Shin and water is represented by Mem, and these are the
principle letters in Shamaim, the Hebrew word for the heavens – realms of fire and water, and the
wind of the Spirit.

Aware of this correspondence of water and fire, we are reminded of the baptism of water and fire,
purification and sanctification (or consecration), which opens the way for our reception of the
Light from above, our reception of the Holy Spirit – baptism by the Spirit.

Through confession and repentance we receive the baptism of living water, and through conscious
invocation and self-offering we receive the baptism of radiant fire, and then the way is opened for
Divine Grace to enter, the Holy Spirit, and the Great Work is accomplished in us through the Holy
Spirit.

If Pistis Sophia’s light-power was stolen from her, the suggestion is that her light-power is the
power of the Holy Spirit, the Spirit of Shamaim, the Spirit of Yahweh Elohim.

In Hebrew terms, Pistis Sophia corresponds with Elohim, and her light power with Ruach Elohim,
which moves over the surface of the deep, the great void and chaos at the outset of creation. The
light-stream that is sent to her thus corresponds to the Spirit of Yahweh joined with Elohim – the
union of Abba and Imma, the Father and the Mother.

As we learn in the Zohar, this union above is stirred by a union below – hence, the Messiah and
Shekinah Consort, or any coupling that joins the Messiah and Shekinah of Messiah in the world.

First and foremost, this union is internal, it is within us – the Light from above setting into motion
the descending force, which awakens the ascending force, the serpent power, and when the
serpent power is uplifted into repose and union the full Supernal Influx transpires, the dawn of
Messianic Consciousness, true salvation.

The descending force corresponds with water and the ascending force corresponds with fire, and in
between these two we may say the Holy Spirit, the Wind of Yahweh, enters and perfects the union
of the Groom and Bride in us. This brings about the union of Abba and Imma, and the influx of
Supernal Grace that flows from their union.

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Thus, the Supernal Influx is received, held and anchored in us, and we become a Light-bearer, a
Grail-bearer, to the people and the land, serving King Messiah and the Holy Shekinah, the Queen of
Heaven.

Now, Michael and Gabriel come from the upper aeons, and specifically the Great Aeon of Light, the
Light Continuum, and the aeons corresponds with the ofanim over which Archangel Ratziel presides
– Michael and Gabriel are not ofanim, but they entertain a play and dominion interrelated with
that of the ofanim and Ratziel.

According to the tradition, Michael and Gabriel are great serafim, the order of angels that worship
in the interior presence of Yahweh, or the Supernal Shekinah, although sometimes Gabriel is said
to be a great kerub, presiding as he-she does over the order of the kerubim.

On one hand, Gabriel and Michael correspond to the maggid of the Prophet, the opener of the
Way, and the maggid of the Messiah, the revealer of the Way – as Yohanan says, “I baptize with
water, but the one coming after me baptizes with fire.” On the other hand, they are the powers
of Judgment and Mercy, and having come from the upper aeons, or, involved in the play of the
ofanim-wheels, they are angelic powers of the Messiah shifting the revolutions of the celestial
spheres.

Here we may say that they are also noted as principle attendants in the Bridal Chamber and as
escorts of the Holy Bride, the Shekinah of the Messiah.

In the tradition there are specific practices and ceremonies invoking Michael and Gabriel
surrounding these mysteries.

We may also notice something more concerning Michael and Gabriel – they correspond to the Way
of Power and Way of Love, respectively, and when we consider the ministry of the Master these
two stand out: his teachings on the way of love or devotion and the play of his wonderworking in
Light Transmission.

The frequent mention of angels in the Pistis Sophia, and the frequent mention of various divine,
archonic and demonic powers, is very important from a Gnostic perspective, for as awareness of
the World of the Holy Spirit dawns, and we experience higher states of consciousness and the
opening of consciousness to new dimensions – inner and metaphysical dimensions, very distinctly
we become conscious of a great play and great conflict among spiritual forces, a great matrix of
spiritual forces moving within and behind everything that transpires in the world. The constant
mention of this spiritual forces teaches us that we are to be conscious participants, conscious
agents, in the play of spiritual forces, and that our conscious participation is essential to the
fulfillment of the Divine Intention in creation.

In this conscious participation, however, we do not labor alone, but elder siblings, the angels of
God, the True Light, labor along side us and help us to accomplish the Great Work, the harvest of
souls.

Michael and Gabriel bringing the light-stream to Pistis Sophia teaches us a principle function of the
holy angels of God – they are like conduits of the Supernal Light flowing from the World of the
Sefirot through the inner dimensions into the material dimension and our world. Thus, when we
seek to bring in, hold and anchor something of the Supernal Light, as we learn in the Holy
Kabbalah, calling upon the Names of God, and invoking the archangels and orders of angels
becomes key. Indeed, there is much to be said of the invocation of the angels of God, for invoking
them we shift the balance of power in the matrix of spiritual forces – we draw into the matrix
Divine Powers that offset the archonic and demonic powers.

Michael and Gabriel are not only sent to Pistis Sophia to bring her light-power, but as her light-
power is restored to her and she is ascending to her proper abode in the Pleroma of Light, or the
Great Aeon of Light, and the archonic powers assault her and attempt to bind her again, Michael
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and Gabriel defend her, taking up the battle with the powers of the demiurge, Yaldabaot.

Quite naturally, as we begin to receive influxes of the Supernal Light and we begin to generate the
body of light, and our aura begins to become radiant with glory, we attract the attention of the
admixed and dark forces – all manner of deceiving and hostile spirits. Thus, not only do we invoke
the angels of God as conduits of light-power and blessing, but as guardians against archonic and
demonic forces; cleaving passionately to the Virgin Mother, the Risen Savior and Holy Bride, and
invoking the holy angles of God, the True Light, is perfect sanctuary from the powers of the
demiurge and the shadow of the demiurge.

Needless to say, it is very good to become acquainted with the maggidim, the angels of God, the
True Light.

Of course, we must remind that spiritual discernment is crucial, for all “angels” that may appear
do not come from God, the True Light, or serve the First Commandment – there are angels of the
archons, and there are demonic forces that can appear as angels of light. If we wish to ponder this
we may consider the many very strange and deceptive teachings given throughout much of modern
spirituality and the new age movement by “channeled angels.”

This is where passionate faith in the Risen Christ and the Threefold Sanctuary becomes key – if and
when we abide in the outer and inner sanctuary, and we aspire to the realization of the secret
sanctuary, we are no longer so susceptible to the influences of archonic and demonic forces,
especially when we entertain a true sacred friendship with a holy tzaddik or apostle, one who is a
Light-bearer or Grail-bearer.

Here we may say that the Sacred Circle or “Church,” the Holy Bride, and Body of Emanation
correspond to the Grail – the Cup of Reception and Vehicle of Transmission or Blessing.

If and when we cleave to the risen Messiah and walk in the company of the Holy Bride, the
Shekinah of the Messiah, the maggidim also walk with us in this world and in heaven – we abide
perpetually in the great luminous assembly of tzaddikim and maggidim, the “ holy saints and
angels.”

May we be blessed to walk with Ha-Shem as Enoch, the Initiate, walked with Ha-Shem, and be
uplifted in the Risen Messiah on the Day of Be-With-Us to stand among the living ones and
shining ones. Amen.

Blessings & shalom!

Light Stream
by Elder Gideon Posted: Sat Aug 29, 2009 10:21 pm

Shalom Tau Malachi!

This message of Archangels Michael and Gabriel is wonderful: that Christian Tzaddikim are
empowered by these maggidim to become grail-bearers.

There's a beautiful swirl here in Pistis Sophia when we consider the imagery of a light stream being
brought by Michael and Gabriel and all the light-powers poured into Pistis Sophia which archons
had taken from her. We learn as a result of this light stream restored to Pistis Sophia that the body
of her matter became shining throughout. This light stream sure feels like one's supernal zelem.

As I study the imagery of both Joseph in Potiphar's dungeon and Daniel in the lions' den, I learn that
these figures were immune in their respective trials 'below' in darkness and anxiety by way of their
divine image, all by way of their supernal zelem. The full and divine humanity within Daniel,
according to the Zohar, shut the mouths of the lion; the function of the shutting of the mouth of
the Lion-headed serpent, the Self-Willed Triple Power, must have something to do with the

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supernal zelem of Pistis Sophia restored to her as a light stream, before which no archon could
stand. Perhaps this agency speaks more specifically to Archangel Michael, who is beheld either as a
Cherub, Seraph or Holy Living Creature with the face of a lion. In Gospel of St. Thomas, saying 7:
Jesus said, "Lucky is the lion that the human will eat, so that the lion becomes human. And foul is
the human that the lion will eat, and the lion still will become human."

Both Joseph and Daniel were adept prophets, even in dire circumstances. What's intriguing is that
rungs of prophecy described in the Zohar concerning the life of Joseph attribute powers of Gabriel
and Michael as empowering his ascent from the dungeon to the court of Pharoah. If this weren't
fascinating enough, the dream which Joseph interprets for Pharoah's cupbearer marks the
transition from the darkest point in Joseph's life; never again (after two more years in the
dungeon) will Joseph suffer as he did. Interpreting the cupbearer's dream is Joseph's key out of
darkness. Gabriel moving as Joseph's power to dream and interpret the dreams of others is his
salvation. I cite Joseph and Daniel precisely because their descent is the same pattern as Pistis
Sophia's descent. That Michael and Gabriel are named as the agents or personifications of the Light
Stream which restores Pistis Sophia, calls upon the energy and familiarity of these archangelic
personifications of all you describe above so well, Tau Malachi.

I'm also reminded in our ceremonial continuum of the work of the Lesser Ritual of the Hexagram,
which is traditionally performed with a grail and a wand, magical weapons of the elements water
and fire, and of Archangels Gabriel and Michael respectively. Perhaps holding this intention while
performing this simple ritual--of Gabriel and Michael as restorers of one's Light Stream, one's
Supernal Zelem--could go very far as a practice restoring one's Light stream as taught in this very
portion of Pistis Sophia. Suddenly, I'm filled with curiosities about the roles of descending and
ascending forces personified by these Archangels restoring Pistis Sophia! The Light Stream is the
Bridal Chamber!

May the Light Stream of our Supernal Zelem fill us with authority over all accusers within and
without.

Amen!

Shabbat Shalom!

Elder Michael+

The Two Forces & Light Transmission

by Tau Malachi Posted: Sun Aug 30, 2009 10:26 am

Greetings and blessings in the Light of the Messiah!

According to the Pistis Sophia the reception of the light-stream brought forth by Gabriel and
Michael causes the matter composing the body of Sophia to shine with glory. While the Pistis
Sophia is speaking of a great cosmic force and partzuf, the Holy Bride Sophia, this also speaks to
something that has been witnessed in the continuum of the lineage – when an adept experienced
the breakthrough into Supernal Consciousness and the full influx of the Supernal Force, the
Supernal Light, they became radiant with glory in broad daylight. In effect, it is as though the
Supernal Influx released something of the Holy Light bound up in the matter composing their body
and it became self-radiant with glory in that moment.

We also witness this in certain moments of Light Transmission and wonderworking with living
tzaddikim – as they invoke an influx for the sake of an energetic transmission, often others bear
witness of them becoming self-luminous or radiant with glory, as though their body becomes light;
that, or others who bear witness speak of the tzaddik transforming, or speak of the tzaddik
seeming to disappear and reappear. In one way or another, what we witness is the matter of the
body becoming much more subtle and sublime, or being transformed into pure energy, light or
spirit; we witness something of a transfiguration.

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Interestingly enough, the influence and affect of this tends to ray out so that the entire
environment is affected, and so also those who are present are affected – an influx of this Holy
Light tends to draw out the Light-power from within everything and everyone around it.

It is completely possible that in such a moment of power that two could be present, and one be
taken up in the movement, while the other is not – but more often than not, when there is a
significant influx of the Supernal Force, all who are present are taken up in the movement, more
or less, depending upon their capacity to receive.

Naturally, then, when Sophia receives this Supernal Influx it rays out to all who are present with
her and receptive – she becomes a vehicle of the Light Transmission.

In that Gabriel and Michael bring forth this influx, however, we know that it is a restricted form of
Supernal Light manifest at the grades of Beriyah, the Supernal Light assuming the form of spiritual
light, though no doubt, a most subtle and sublime, and most brilliant form of it. This alludes to the
play of the tzaddikim and maggidim in Light Transmission – bringing in, holding and anchoring the
Supernal Light, they transform the Force of the Light and make it manifest at lower grades in more
restricted forms, thus making it accessible to all who desire to receive it. This same play in Light
Transmission is also alluded to when it is said that the Savior and Revealer assumes the form of
archangels, angels and various divinities in the process of preaching the Gospel of Truth; hence,
manifesting various grades of energetic transmission.

If we look into the saga of Pistis Sophia we find that there are further gradations of Light
Transmission that occur following the one brought forth by Gabriel and Michael – the inmost
gradation transpiring once she is restored to her proper abode in the thirteenth aeon and received
into the Great Aeon of Light, the Pleroma of Light, when she experiences union with her Divine
Consort, the Human One of Light, the Christ.

Thus, this influx with Gabriel and Michael assumes the form of spiritual light, the full influx of
Supernal Light being received directly from the Savior – specifically the Risen Christ.

We must remember that there is something of a process of Divine Revelation and Self-realization
being spoken about – there are influxes of Divine Light that transpire before the coming of the
Savior, laboring for redemption, and then with the coming of the Savior the Supernal Influx
transpires. Essentially, he brings that Holy Light that no other can bring, and manifest the Light
Transmission at a grade that no other can manifest it – the Supernal Grades (Sefirot).

Until he appears in the world, the Supernal Light is not brought in, held and anchored in the world,
and until it is made manifest in the world, actualized and realized, it is not made manifest in the
heavens – as the Zohar teaches us, “a stirring below is required for a stirring above.”

We may gain insight into this in our own process of coming into being – our experience with
initiation, empowerments and our development through the Generation and Fruition Stages of the
Path. From the very outset we experience influxes of the Supernal Light, but generally speaking we
experience it at lower or outer gradations, and more than the Supernal Light our experiences are
of astral and spiritual light, restricted form of the Divine Light at levels we can receive it. Over
time we experience the Light Transmission at higher or inner grades, and eventually in the most
subtle and sublime forms, far more brilliant and intense, and with time we can discern between
various gradations or kinds of light, while early on we cannot – the same is true of various
gradations of consciousness, and of the opening of consciousness to various inner dimensions.

Gabriel does, indeed, personify the descending force, and Michael does, indeed, personify the
ascending force – receiving the Holy Light from above, the descending force is set into motion, and
as we have said this provokes an opening of the interior stars from top to bottom, or radiating out
from the heart, and descending, this force awakens the ascending force, the Serpent Power
proper. Awakening this ascending force the descending force tempers it and transforms it, and it
guides its ascent, uplifting it to the heart, brow and crown – this is the generation of the Body of
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Light composed of spiritual light, the Holy Light manifest at grades of Yetzirah and Beriyah.

The Serpent Power, and the cosmic consciousness that dawns when it is fully uplifted, must be
brought into cessation, however, in order to invoke the full Supernal Influx and the generation of
the Threefold Body – the Body of Light composed of Supernal Light.

We may understand this in the following way. If and when we receive the Light from above, the
descending force is brought down, and the Serpent Power is uplifted to repose in the brow star
there is a development of consciousness beyond the body and we acquire the capacity for the
transference of consciousness into the Body of Light. The full cessation of the Serpent Power
corresponds with the dissolution of this Body of Light into the Clear Light Nature, and it is in this
state of Clear Light Union that we experience the full Supernal Influx and the arising of the Body of
Glory and Body of Emanation; this Clear Light Union is the Body of Truth (Amet) from which the
true “Solar Body of the Resurrection” arises, the Threefold Body of Melchizedek.

In this regard it is no wonder why we witness the “signs of the Holy Spirit” that we do with living
tzaddik of Supernal Realization – this development of consciousness beyond the body corresponds
with an influx of consciousness into the body, the Supernal Consciousness-Force, and this
transforms the apparent body, both physical and subtle.

Pistis Sophia relates this process on a cosmic or universal level, and in so doing reveals to us that
all of creation labors towards this realization of Supernal Being – hence it relates a universal
salvation in Christ, the Human One of Light.

Now, here we may say that in the experience of adepts and masters of Supernal Realization these
developments of which we are speaking become consciousness, and these capacities become
actual – as an example, there is an actual development of consciousness beyond the body, and
actual capacity for the transference of consciousness and Clear Light Union. In fact, when the
necessary conditions are present, they can help to facilitate these experiences with others,
assuming the proper spiritual and heart connection, and true faith.

Indeed, the play of Light Transmission communicated in Pistis Sophia is exactly what the Sacred
Heart inspires in a living tzaddik or gnostic apostle – love and compassion inspires the same
spiritual labor in the Mystical Body of Christ, and for our part, as disciples, we take up that labor in
the harvest of souls with them, tending the flame of the continuum in the world so that it might
burn brightly in our generation.

In this we may recall one interpretation of the Holy Grail in the tradition – the Grail as the Gnostic
Apostolic Succession, a succession of adepts and masters of Supernal Realization.

Here, perhaps, it ought to be said that this play of Light Transmission requires faith though.
Contrary to what some might say in modern “Gnosticism” who think Gnosticism has nothing to do
with faith, in truth, it has everything to do with faith – all good things are rooted in faith, hence
the name Pistis Sophia, “Faith-Wisdom.”

Of course, those who denounce faith as part of Gnosticism generally also denounce Christ as
“mythical,” and with the denunciation of Christ as mythical, they also reject and deny the play of
wonderworking and Light Transmission, and the testimony of those who bear witness to it.

As wild and fanciful as the Pistis Sophia might sound to profane ears, in truth the experience of
self-realization in Christ, and the play of wonders and Light Transmission, is very real – this
realization of Supernal Being is our eventual destiny, and that destiny is being fulfilled among us
this very day, and will continue to be fulfilled until all is accomplished.

We might also say that faith is the Grail, in that it is the vehicle of receptivity.

Perhaps this might lead into a deeper exploration of the supernal zelem as our discussion unfolds.

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May we be blessed to drink from the Holy Cup of Christ so that we might be to be healed and
restored to our eternal youth, eternal life. Amen.

Shabbat Shalom!

faith
by sheryl Posted: Mon Aug 31, 2009 7:26 am

Greetings and blessings in the Light of the Spiritual Sun!

Thank you for this marvelous discussion!

Reading your last thought, Tau Malachi, that it can be said that faith is the Holy Grail, part of our
discussion on skype last night came to mind - when it was suggested that there is a difference
between faith and belief, leading to a contemplation this morning.

Faith feels to be what causes us to 'move over', to cease being the doer, making space to receive.
Belief feels to be describing an interaction with What is received, resulting in movement and
integration. The two being intimately related.

And so these two statements from the Biblical Gospels spring to life...

But as many as received Him, to them He gave the right to become children of God, to those who
believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God.

And

For God so loved the world that He gave His only begotten Son, that whoever believes in Him
should not perish but have everlasting life...But he who does the truth comes to the light, that
his deeds may be clearly seen, that they have been done in God.

With faith and belief we have an interplay of ceasing to be the doer and then springing forth into
spiritual action, an interplay that is ongoing, resulting in greater and greater healing - which
creates an increasing faith resulting in a greater and greater capacity to receive.

May all become Holy Grails!

Shalom.

Sheryl

Venturing Deeper Into Faith (Pistis)

by Tau Malachi Posted: Tue Sep 01, 2009 10:33 am

Greetings and blessings in the Light of the Messiah!

One of the most luminous descriptions of faith in the Holy Bible occurs in Hebrews, where it is
written: “Now faith is the assurance of things hoped for, the conviction of things not seen.
Indeed, by faith our ancestors receive approval. By faith we understand that the worlds were
prepared by the word of God, so that what is seen was made from things that are not visible”
(11:1-3).

In the Scriptures “to believe” is synonymous with faith, so that to have faith is to believe, and here
we find that it is more than a vital sentiment and more than a mental concept, that it is an
intelligence that runs far deeper – this belief is assurance and it is conviction, and we may say it is
confidence. In its maturation it can overcome any klippot, any barrier, and most especially the

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klippah of doubt or insecurity, which so often causes our light power to leak away.

According to St. Paul, faith, hope and love are the greatest spiritual gifts we receive from the Holy
Spirit, and they a guardianship of our soul’s light power, a holy seal of our life in the Messiah –
faith being the root of hope and love.

Here we may recall a beautiful heartfelt prayer a man speaks to Adonai Yeshua, “I believe lord,
help me with my unbelief,” which is to say, “I have faith lord, heal me of my doubt.” Any time
our faith veers or wanes, and doubt or insecurity enters, this is a perfect prayer for us to pray,
invoking Hayyah Yeshua to banish shades and shadows of doubt, and to heal us and enlighten us in
that moment.

The prayer of this man is the expression of the first stage of the Eightfold Initiation in the Christian
Path, corresponding with “birth” – the awakening of faith, this intelligence of the heart, is our
birth into the spiritual life and it is what creates the necessary conditions for our rebirth in the
Holy Spirit, the Mother Spirit, corresponding with baptism.

Having faith in the Risen Messiah, Hayyah Yeshua (the Living Yeshua), our hope is in the
resurrection and ascension, the enlightenment and liberation of the soul, and in the reception of
all manner of blessings and boons, all manner of spiritual gifts and divine assistance through which
our true desire and dreams are fulfilled by the Holy One and Shekinah – indeed, we abide in the
confidence of eternal life, our bornless nature as we are in God, the True Light, so that even in the
face of death we trust in Adonai, the Great Spirit who is our Father and Mother, our All-In-All.

In the Kabbalah, Binah-Understanding is called the “Parent of Faith,” and Malkut-Kingdom is called
“Faith,” and Malkut is also called the “Gate of Prayer.”

Here we may say that the primary action of faith is prayer – when we believe we pray.

Indeed, with the sparking of his faith the first act of this fellow speaking with Yeshua Messiah is a
prayer – he prays for the fullness of faith so that he might cleave to Adonai in full, and there is no
doubt that his prayer was answered, for he became open and honest in the Light-presence and
Light-power, the presence and power of the Messiah. This, too, is the action of Pistis Sophia –
recognizing her bondage, and having faith in the True Light, she prays and she invokes the True
Light, asking the Holy One for her deliverance.

When faith dawns, the natural and spontaneous response is that we pray, seeking to commune with
the Holy One and the Divine Powers, and as a person of faith we found our life upon the Holy One,
relying upon the Holy One for everything – whatever we seek, spiritual or material, whatever
dream or vision we seek to manifest, we ask the Holy One, and asking in the fullness of faith we
receive.

Thus, St. James teaches us, saying, “If any of you is lacking in wisdom, ask God, who gives to all
generously and ungrudgingly, and it will be given to you. But ask in faith, never doubting, for the
one who doubts is like a wave of the sea, driven and tossed by the wind; for the doubter, being
double-minded and unstable in every way, must not expect to receive anything from Adonai” (1:5-
8).

The same may be said of not only wisdom, but of anything we might seek, on earth or in heaven.
The key, however, is that we must not fall into doubt or insecurity, but abide in the complete
confidence of our faith. In this, perhaps, we may see the great wisdom of the first prayer of this
fellow asking to be healed and liberated from doubt – he asks for the empowerment of his spiritual
life in the Messiah, the empowerment of his prayers, his communion with the Holy One.

Now, Binah is the parent of faith, and the supernal zelem corresponds to Binah, the Sefirah of
Imma Elohim. If we examine the story of Joseph or Daniel in their bondage, or any other faithful
and holy person, we see that they live by their faith, and that they pray to the Holy One and
worship the Holy One, and they rely upon the Holy One for their salvation, for everything, abiding
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faithful even in the face of great tribulation and potential death. If it is said that through grace
something of their supernal zelem is given to them, and that their supernal zelem delivers them,
then we know that it is by living according to their faith that they receive something of their
zelem, their image and likeness to Yahweh Elohim. As it is said of such holy people, “living
according to their faith it is accounted to them as righteousness.”

We may consider this in greater depth, probing this mystery of holiness.

The dawn of faith, this first fruit of the Holy Spirit, is our initiation in the Way, and receiving it we
pray, invoking our full initiation and empowerment in the Divine Life, confessing and repenting of
sin or negative karma, bowing down before the Holy One and offering ourselves up, purifying and
consecrating ourselves, and receiving our sanctification from El Elyon, the Supreme. Thus, we take
up a spiritual life of prayer and worship, walking in the company of the Shekinah and communing
with the Holy One, calling upon Ha-Shem and the Divine Powers, cleaving to the Risen Messiah and
Shekinah of the Messiah, we walk in beauty and holiness – we draw something of our supernal
zelem to us.

What we have shared above about the energetic dimension of self-realization in Christ is all
founded upon this active and dynamic surrender, this life of prayer and worship, cleaving to the
Holy One and Shekinah, relying completely upon God, the True Light.

What is the supernal zelem-image? It is our light-image in Christ, our appearance in the Mystical
Body of the Risen Messiah – our unique and individual emanation of the Human One of Light.

We may say that it is the Body of Vision, which is the true purpose and mission of our holy soul, our
true will, our true desire, our true dream – rather than something static, it is an action, a
movement in the Supernal Light, but it is a movement in which we abide in repose, while the
Light-presence (Christ) and Light-power (Holy Spirit) accomplish the movement.

If we live according to our faith, if we live our life in Christ, becoming Christ-like, our life becomes
an expression of this Body of Vision, more or less.

Naturally, in so doing we experience flows of mercy and grace, blessings and boons, and good
fortune, and even in the face of apparent trials and tribulations, or ill fortune, we know and
understand that the Holy One and Shekinah are laboring for a greater good, a greater blessing,
through the refinement and evolution of our soul-being. Indeed, we know and trust that all is
transpiring according to the will and desire of El Elyon, the Supreme, and whether in good times or
bad times we cleave to the Holy One and to the Supernal Shekinah.

In faith we see that this is true – we are confident of this.

As you might imagine, if we walk in beauty and holiness in this way, entertaining a perpetual
conversation and communion with the Holy One and Shekinah, and the Divine Powers, and the
spirits of tzaddikim and maggidim (“saints and angels”), good things will happen, blessings and
wonders will transpire in our lives – naturally so, for the living presence and power of Shaddai, the
Almighty, is with us, and we abide in union with Adonai, and image of Yahweh (Yeshua) becomes
manifest as us.

What we are speaking about is living as a holy tzaddik – a righteous one, and here it must be said
that when we speak of tzaddikim we cannot only conceive of them in terms of the outer tzaddik,
our teacher and guide, but we must abide in the awareness of the inner tzaddik, and seek to take
up the work of the tzaddik and stand among the tzaddikim and maggidim. This reflects the two
aspect of a true and powerful faith – it is not only faith in God beyond us, but it is also faith in God
within us; and as much as faith in the Holy One and Shekinah, it is faith in ourselves, in our holy
soul, as an emanation and creation of the Holy One of Being.

To have faith in God, the True Light, and to rely upon God, is spiritual humility, and to have faith
in ourselves as a child of God, as one who stands among the “saints,” the tzaddikim, is spiritual
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self-worth; it is this that empowers our prayers and our worship, and that brings our worship to its
fruition in the experience of union with the Holy One.

The prayers of a true tzaddik are especially powerful, and the tzaddikim in the world are the
expression of the mercy and compassion of God – they are powerful because of the labor of
tzaddikim to resemble their supernal zelem, or to resemble the Messiah, and to abide in good
company, the great luminous assembly, which is the “company of the Holy Shekinah.” Thus,
through their ongoing co-labor with the Holy Spirit, Divine Grace, there is blessing power in them,
and the power of the Light Transmission – they have become a holy vessel of a Living Presence and
Power (Shekinah).

Through the grace in Hayyah Yeshua, the Risen Messiah, this is true of all who truly believe, or who
have true faith – through faith the potential of a holy vessel is actualized and realized.

Now hope and love are joined to faith in Christ; and we may inquire what this means.

There are promises that have been made – promises of deliverance from bondage, blessing and
healing, illumination, and so forth, and these are our hope; the very essence of our hope is a
universal salvation in Christ, the salvation of all. We are confident in this, and that confidence is
an empowerment of the people as we preach the Gospel and extend the Light of the True Cross.

The action of faith is prayer, but our hopes and our prayers are not for ourselves alone, but they
are also for our neighbors, all our relations, all beings – we see this with the tzaddikim who pray
continually for the people, for friends, strangers and enemies alike, helping to empower the
prayers of others and praying on behalf of those who do not know to pray. This is love joined to
faith and hope, along with all manner of good works.

In this we live as Christ, we live as a light-bearer, healer and peacemaker.

We may contemplate the prayer-action of Pistis Sophia. Praying, invoking, she brings in, holds and
anchors the Supernal Light, and that Holy Light is made manifest below as it is above to shine upon
all peoples, all sentient beings; asking for what she desires in her heart, it is manifest for everyone
– and so it is when we have faith and we pray, others also receive the same blessings.

Now here we may say that Pistis Sophia corresponds with Malkut, the Community of the Elect, and
the Virgin of Light corresponds to Binah – the lower and upper Shekinah, respectively. When the
Community of the Elect prays and worships, and invokes the Supernal Influx, becoming a vessel of
that Holy Light, the Supernal Light shines in the world – the members of the community draw to
them something of their supernal zelem and they are uplifted in the Mystical Body of the Risen
Messiah.

All of this is founded upon faith, and while gnosis is the fruition of our salvation, it is through faith
that we receive gnosis and co-labor with the Holy Spirit to work out our salvation and the salvation
of all our relations. Truly, in the spiritual life faith is everything, for everything good comes from
it, and apart from it nothing good can come, only the continuation of sorrow and suffering.

In closing I’d share one last thought for the sake of contemplation. There is a popular saying, of
which you are no doubt aware, “Seeing is believing.” I’d have to say that, in truth, the saying is
backwards, and ought to be, “Believing is seeing.”

When we believe, when we have faith, we can see into deep and esoteric mysteries, and we can
see hidden and invisible things – through the fullness of faith we gain sight, hearing and feeling in
the World of the Holy Spirit, we are raised from the dead to stand among the living ones.

And so we might also say, “Believing is living,” which also works the same in reverse – “Living is
believing!”

May the Wind of Yahweh ignite the spark of faith in many, and may that holy spark be kindled
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until it blazes forth in True Gnosis. Amen.

Blessings & shalom!

More on the Supernal Zelem

by Tau Malachi Posted: Fri Sep 04, 2009 1:05 pm

Greetings and blessings in the Light of the Messiah!

Perhaps we can speak a little more about the mystery of the supernal zelem or image.

According to the Zohar, every creature, every sentient being, has a zelem above and below, and
all are in the holy zelem of the Human One. One the one hand, that the zelem of every creature is
in the zelem of the Human One reflects the truth of creative evolution, the development and
evolution of humankind from the mineral, vegetable and animal kingdom, an evolution directed by
Divine Being, the Holy One of Being; on the other hand, it reflects the destiny of all creatures, of
all living spirits and souls, to evolve into a human being, and more, to realize the Human One of
Light, the Messiah.

All zelem below are in the zelem of the human being below because the human being has evolved
from them, and all zelem above are in the zelem of the Human Being above, in the Supernal
World, because all are evolving into the Human One.

Now, the zelem below is the energetic pattern or foundation of the guph, the body or life-form in
which the soul incarnates, which determines the experience of the soul in life, and the zelem
above is the zelem within and behind all of the zelem of all incarnations, and as such it contains
them all, and it transcends them all. Thus, in each incarnation we have a unique image, a unique
form, which is something of the zelem above, more or less, and it is linked with all of the zelem or
images we assume throughout countless incarnations through the zelem above.

In this is the mystery of shape-shifting among wonderworkers, for they are able to draw upon
zelem of previous incarnations, and to the extent that the zelem of all is in the Human One, they
can call upon the powers of all creatures – the perfection of this being among the tzaddikim of
Supernal Realization as they send forth emanations in the Body of Glory and Body of Manifestation
for the sake of the harvest of souls.

Something of this mystery is told in the tale of Enoch walking with Ha-Shem and being taken up in
divine rapture, and in the tale of his ascension and transfiguration into the Archangel Metatron,
the angel who is said to have a zelem-image that contains all images, and whom the Zohar says
shut the mouths of the lions, delivering Daniel.

Indeed, walking with Ha-Shem and unifying the soul with Ha-Shem, wearing this Body of Vision, the
soul becomes as the Shekinah of Ha-Shem (Yahweh), the presence and power of the Holy One being
embodied in that righteous person, the perfection of which is in the Blessed Name of Yeshua, the
Name of Yahweh with the addition of the Holy Letter Shin.

The true supernal zelem, of course, is the Threefold Body of Melchizedek, and it is a body of
knowledge and power, as we witness with Adonai Yeshua who is rightly called the Son of God, the
True Light – it is the knowledge of all mysteries of creation and the revelation of the Divine,
Ma’aseh Bereshit and Ma’aseh Merkavah, the Perfect Thunder Intelligence, and that Divine
Intelligence is Divine Power.

Now nefesh corresponds with our zelem below, the two being interwoven, and our true zelem
below as a human being is manifest through the regeneration of our bestial nature, the
transformation of nefesh behamit, the bestial soul, into nefesh elokit, the godly soul – nefesh
elokit being the expression of our true zelem below. To the extent that we generate nefesh elokit
we begin to draw upon our ruach, the human and divine intelligence in us, and as we do, more and

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more our zelem below bears a resemblance to our zelem above, our supernal zelem.

Abiding in nefesh elokit, drawing upon our ruach as a person of faith, even before our soul is within
us, which is to say our holy neshamah, our supernal soul or divine nature, through mercy and grace
we may draw to ourselves something of our supernal zelem, and its knowledge and power may be
in effect more or less – this is true under the law, but even more so in the sanctuary of grace as we
cleave to the Risen Messiah and Shekinah of Messiah, living in a Christ-like way and putting on the
Blessed Name as we are able.

Indeed, when we are baptized and receive the true chrism, the Light from above and Holy Spirit,
when we arise from the living waters we arise in the zelem of King Messiah and abide in the
company of the Holy Queen, the Shekinah of the Messiah, and so we celebrate a holy wedding feast
of the union of the groom and bride in us, the zelem of the Great Seth shining from within us, the
glory and power of the Great Seth encompassing us. If we live according to our faith in Yeshua
Messiah, and live in the Messiah, even before we receive our holy and supernal soul, joined to the
Mystical Body of the Risen Messiah in this way we abide in the zelem of the Messiah and we receive
something of our supernal zelem.

This is the promise of the Living Father, Hayyah Abba, in the Son and Holy Bride.

As we have discussed, the action of faith is prayer, and we are taught to pray in the Blessed Name,
the Name of all Holy Names, and whenever we pray in the fullness of faith in this way, cleaving
with true passion to the Risen Messiah, the Great Seth, the zelem of the Messiah is upon us and we
draw to ourselves something of our supernal zelem – such is the spiritual power of the Blessed
Name, before which every knee shall bend and every head shall bow, the Holy Name to which all
spiritual forces are subject through a holy sacrifice offered up, now, and for all time.

Here we may say, the depth of prayer is called contemplation and meditation, and the action of
prayer is call sacred ceremony and good works – prayer in the Blessed Name is extended in this
way, through meditation that brings into union and through sacred ceremony enacting the Great
Gesture, good works.

There is an outer and inner manifestation of prayer in the Blessed Name, for we pray on earth and
we pray in heaven, we pray in the material dimension and in the metaphysical dimensions, as
revealed in the way of the navi and wonderworking. In the play of wonderworking, first there is the
knowledge of sacred ceremony performed in the world, bringing light-power into the world and
extending the Light of the Messiah in the world; and then, as the wonderworker becomes adept,
generating a body of light and transferring their consciousness into it, just as they perform
ceremony in the material dimension, so they may take up the same actions of faith in the inner
dimensions – astral, mental, higher vital, causal and spiritual dimensions, and through grace even
in the supernal dimensions.

In mastery of the wonderworking art, abiding in complete repose with the Messiah in El Elyon, the
Supreme, all of this is accomplished through a mere wish or conscious intention (silent volition),
just as we read in the Gospel of St. Matthew when the Master raised St. Lazarus from the dead,
saying he had no need to pray, for the Father knew his heart-wish already, but nevertheless prayed
for the sake of the people that they should give glory to Elyon, the Most High.

Now it must be said, even before we are conscious of the greater divine action of the Light-
presence (Christ) and Light-power (Holy Spirit) in us, even before we receive our holy and supernal
soul, when we pray in the Blessed Name we accomplish spiritual works in heaven and on earth,
having a heavenly and earthly ministry in the Risen Messiah, or rather, Divine Grace accomplishes
them when we pray and enact a dynamic surrender to her. It is with this belief, this faith, and this
aspiration, this hope, that we pray, seeking to be of the greatest possible benefit to all our
relations, all in Hayyah Yeshua, the Risen Messiah.

As we have said elsewhere, the Supernal Shekinah labors in secret on multiple levels long before
we become conscious and aware of her labor with, in and through us, and so in the spiritual life,
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the Life Divine, we pray, co-laboring with her in complete faith of the action of the Divine
Presence and Power moving with us in the Messiah.

Great wonders, miracles, transpire in this way – great good is accomplished, all in the Blessed
Name of Yeshua Messiah, the Sun of God, the True Light.

If I believe I will pray, and if I pray in the Blessed Name the zelem of the Risen Messiah is on me
and the Shekinah of the Messiah is with me, and so I receive something of my supernal zelem – only
when I pray I must let go of all doubt, and let go of self-grasping, attachment and aversion, in full
faith that the will and desire of El Elyon, the Supreme, shall come to pass, and that it will be good.

Such prayer as this is call “effective prayer,” for such prayer as this the Holy One always answers –
it is the prayer of tzaddikim and maggidim, “saints and angels.”

In this regard we may say that the fruition of all true prayer is in the prayer of Adonai Yeshua when
he prayed to the Father, “Not my will, but Your will be done,” and when he prayed, “Abba, into
Your hands I commend my spirit.”

Indeed, when I am in the hand of God, I receive my supernal zelem – for it is the Power of Yod, the
“hand of God,” corresponding to the First Letter of the Great Name and Blessed Name; no doubt
initiates of the mysteries will understand the meaning of this, and those adepts beholding the
Great Vision of Melchizedek will hold the wisdom of this, the power of the Great Liberation
through Hearing the Word.

In closing it must be said that all of this is very simple – we living in submission to Adonai Messiah,
this Light-presence and Light-power, and we serve the kingdom of heaven, the Light Realm, an in
so doing we have our supernal zelem, our holy image as we are in the Mystical Body of the Messiah,
the Human One of Light.

If you ask what this means, it means to live by your faith, and as Adonai Yeshua teaches, “Do not
do what you hate.”

In everything, let us live by our faith.

May the Light of the Great Seth shine throughout all realms and worlds of the entirety, and
may all be drawn in ascent into the Pleroma of Light, all uplifted in the Risen Messiah. Amen.

Blessings & shalom!

Do not do what you hate.

by sheryl Posted: Thu Sep 10, 2009 11:13 pm

Greetings and blessings in the Light of the Messiah!

Thank you, Tau Malachi, for these words of widsom.

Your last comment If you ask what this means, it means to live by your faith, and as Adonai
Yeshua teaches, “Do not do what you hate.” inspired the most contemplation, and just tonight I
realized that while the contemplations did not provide any mental answers, some significant
actions and changes that have been inspired over the last few weeks were actually this admonition
in action.

In your meditations on The Gospel of Saint Thomas, you state: When dealing with others and your
environment, you are dealing with yourself, so, in reality, acting towards others as you would
want to be treated is giving to yourself what you most desire.

One thing I hate are energy leaks, and so someway and somehow, cleaning up all the leaks in my

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environment and relations - whether they be water leaks in my sprinkler system, or money leaks
with unnecessary expenditures, or energy leaks in relations - will work to fulfill this desire.
Outwardly, and then ultimately inwardly. Yes?

You had at another time made a comment about the unity of the outer and the inner and I was
wondering if these two thought streams are connected, or even the same? Both also related to
living is believing?

Shalom.

Sheryl

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