GNOSIS OF THE COSMIC CHRIST BY TAU MALACHI PDF

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He received the oral tradition of Sophian Gnosticism from Tau Elijah, and has been a student and practitioner of Gnostic Chris for over thirty-five years. In he founded Sophia Fellowship as an expression of the tradition, and has been teaching and initiating others into Christian Gnosticism, Rosicrucian Philosophy and Christian Kabbalah since that time.

Along with his exploration of the Western Mystery Tradition, he has studied extensively in several Eastern Traditions, such as Vajrayana Buddhism and Vedanta, and he also studied within a Middle Eastern Tradition of Sufism, as well as becoming involved in Native American Shamanism.

Though Gnostic Christianity has always been his heart’s path. Considering that Yeshua was Jewish and his disciples were Jewish, and understanding him to be a mystic and prophet of his time, it is reasonable to assume that he taught a form of the mystical tradition that has come to be known as the Kabbalah. For this reason, many mystical and gnostic currents of Christianity have arisen that take the Kabbalah as their foundation. This is certainly true of the Sophian Tradition, which is so interwoven with the teachings of the Kabbalah that it is impossible to separate out Gnosticism and Kabbalah in the Tradition.

Essentially, one might call the Sophian Tradition a Christian Kabbalah or a form of Gnostic Christianity that draws heavily upon its Judaic roots. Therefore, to explore Gnostic Christianity, as expressed in the Sophian Tradition, we must explore some of the basic ideas of the Kabbalah from which the teachings and principles of our Gnostic Christianity are derived.

The principal teachings of the Kabbalah were designed to explore and find answers to some basic questions:. Considering the vast height, depth, and breadth of these metaphysical questions, one can imagine the enormous amount of esoteric teachings, practices, and literature that has formed around the Kabbalah in the course of thousands of years. Although there are many modern truth-seekers who have read a book or two on the Kabbalah and mistakenly assumed they know the Kabbalah, the truth is that even a master of the Tradition, who has studied and practiced the Kabbalah all of his or her life and who actively embodies something of the enlightenment experience it represents, would not claim to know the Kabbalah.

Essentially, the teachings of the Kabbalah represent the accumulated knowledge, understanding, and wisdom of initiates, which have been gathered from their own direct spiritual experience of the metaphysical dimensions of creatures, creation, and God. The Kabbalah itself is the knowledge, understanding, and wisdom of the true nature of creatures, creation, and God-which is known in full only to God. If the whole of the Kabbalah is in a book, then it is the heavenly Book of Life of which the Holy Scriptures speak, and not any earthly book.

The teachings of the Kabbalah are founded upon the Bible, along with other books of Scripture that did not make their way into the canonized Bible. Thus, to study and understand the Kabbalah in its proper context is to study and understand the Scriptures also.

Gnosis of the Cosmic Christ: A Gnostic Christian Kabbalah by Tau Malachi

Just as many mistakenly assume that they know the Kabbalah from reading a book or two, likewise many assume that they are knowledgeable in the Kabbalah without being well-studied in the Scriptures. Ultimately, however, one cannot gnnosis and understand the Kabbalah without also studying and gaining some understanding of the Holy Scriptures.

To engage in the study and practice of the Kabbalah is to embark upon a mystical journey into hidden levels of the Scriptures and the secret wisdom they contain. In essence, the Scriptures and the Kabbalah are one and the same. The teachings of the Kabbalah are divided into three principal forms: The theoretical cosmif contemplative Kabbalah is an intellectual study and contemplation of the principles, doctrines, and correspondences of esoteric wisdom, including gematria, the rhe of numbers and geometrical patterns, and so on.

The meditative Kabbalah represents the teachings and practices of mystical prayer and prophetic meditation-methods through which one can enter a higher state of consciousness and experience unification with the divine.

The practical or magical Kabbalah represents teachings of invocations, incantations, rituals, and such, through which one is able to shift states of consciousness at will and to consciously direct hidden spiritual forces. From this, one will understand bu the Kabbalah is both cosic mystical and a magical Tradition. Here, we will be dealing primarily with the contemplative Kabbalah and to some extent the meditative Kabbalah.

The magical Kabbalah will be referred to in passing at different points of this book; however, it is not the subject of this work. They are gradations of the involution of the infinite light into finite creation, and thus are gradations of the evolution of creatures on the path of return-like rungs on a ladder of light.

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When tqu read of Jacob’s vision of a ladder reaching gnois from hy earth to the heavens, upon which he beheld angels ascending and descending, the Kabbalah would say that that Jacob had a vision of the constellation of the Sefirot that forms the Tree of Life. Essentially, the Sefirot, and the various levels of their manifestation called Olamot or universes, represent the metaphysical structure of ny or the vehicle through which creature, creation, and God are connected and interact.

In Genesis, ten utterances are listed through which God creates. These correspond with the ten Sefirot and suggest the idea of creature and creation as the revelation or expression of God csmic as the vessel receiving and imparting the divine presence-hence the body of God. Through the Sefirot, God reaches out to us and we are able to reach into God.

The most common way these Sefirot are represented is as a glyph called the Tree of Life Otz ha-Hayyim. The Sefirot are depicted as ten circles that form three triads, one atop, one in the middle, and one below, gnosjs a single Sefirah set as a pendant below the lowest triad. In the view of the three triads of Sefirot and one Sefirah as a pendant, the top triad is called the supernal triad, the triad in the middle is called the moral triad, the triad below is called the action triad.

The Sefirah that appears as a pendant is called Malkut Kingdom. In the view of the Tree of Life as three pillars, the right and left pillars are composed of three Sefirot each, and the middle pillar is composed of four Sefirot. The pillar on the right is called the Pillar of Mercy and the pillar on the left is called the Pillar of Severity-the Pillars of Jachin and Boaz in the temple of King Solomon.

One is positive and the other negative; fnosis is male and the other is female; one is white, the other chirst black-so that these two pillars represent the eternal play of opposites in dynamic interaction.

Evil is imbalanced force, out of place or out of harmony. Severity in imbalance is cruelty and oppression, and mercy in imbalance is weakness that allows and facilitates great evil.

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True compassion is a dynamic balance of severity and mercy. The Middle Pillar is therefore the path of the ascension, representing the dynamic balance of all polarities or opposites, and the integration of everything that would otherwise be fragmented. For this reason, whether the tree is viewed in terms of the triads or the three pillars, the Sefirah Tiferet beautywhich is the Christ center on the tree, is in the middle. As there are ten circles representing the Sefirot on the Tree of Life, so also are there twenty-two lines connecting the Sefirot, to which the Hebrew letters are attributed.

Through the interrelationship of correspondences, initiates are able to look and see the mysteries contained in the Scriptures and are able to gain insight into the mysteries of creation and God.

Yet more, they are able to receive the ongoing divine revelation in the same way as the prophets and apostles of God before them. The Olamot extend from the supernal abode of the divine to the material plane of existence, the universe of Adam Kadmon being nearest to the light of the Infinite and Asiyah being the material plane of existence.

The divine name of Yeshua or Yeheshuah Yod-He-Shin-Vau-Hewhich is the name of Yahweh with the addition of the letter Shin wrepresents the embodiment of the divine presence and power of Yahweh and thus something of the spiritual energy of Adam Kadmon. The universe of Adam Kadmon and the Sefirot it contains, therefore, represent the Soul of the Messiah.

To gain some insight into the nature of the Olamot, one might contemplate them in terms of the sun and its light and the moon that reflects the light. First, one must understand that, looking at the sun, one does not see the sun but rather sees the glory or radiance of the sun. Therefore, within and beyond what one sees is the sun itself.

The glory or light of the sun one beholds would correspond to Atzilut. The light passing to the moon would correspond to Beriyah. The light of the moon itself would correspond to Yetzirah, and the light of the full moon shining upon the earth would correspond to Asiyah.

In a similar way, the light of the Infinite passes through the Olamot from Adam Kadmon to Asiyah, and thus, the supernal light is progressively veiled and reduced in intensity. Another way of gaining some understanding of the Olamot jalachi to consider them at the level of human experience.

The inmost will of a human being corresponds to the universe of Adam B.

The level of pure awareness or preconceptual and undifferentiated mind corresponds to Atzilut. The process of thought itself corresponds to Beriyah.

Gnosis of the Cosmic Christ : Binah –

Speech or communication chrisst to Yetzirah, and action corresponds to Asiyah. The best way to contemplate this is to consider the creative process of an architect who is designing a large building complex.

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First he or she decides what kind of buildings will fit the purposes for which they are being constructed. Then he or she draws up the corresponding plans and tbe how each building will serve its function in relationship to the other structures. Finally, he or she gives orders to his or her workers and the actual construction begins.

In our analogy, the level of Adam Kadmon is represented by the desire and decision of the architect to build before there is any particular plan in mind. Atzilut would be represented by the process of designing a plan for the building on the most abstract level. Once there is a blueprint, everything still remains at an abstract level and thought must be given to figure out exactly how the plan will work or how it can actually be implemented.

Up to this point, everything has taken place in the architect’s office, but now seeking to practically apply the plan, the architect must go to the site.

Going to the site and thinking things through on a more practical level, bringing the idea down from the abstract symbolic form into something that can be implemented, would represent Bg. When the architect communicates the actual ideas and methods of construction to the workers, this would be akin to Yetzirah. The actual work of construction would correspond to Asiyah; the finished product itself would represent the final Sefirah of Asiyah Malkut of Asiyah.

The analogy can be taken even further into all purposeful human activity. Any time a person decides to do something, he or she conceives a general plan. As he or she gets closer to enacting it, his or her thought processes almost spontaneously trigger nerve impulses, which then travel through the body. The person’s muscles follow the commands of the brain and bring about the corresponding action. We are experiencing something of the Olamot all of the time through our own process of translating will or desire into awareness, thought, speech, and action-a communication that happens at light-speed through our nervous system.

From the most subtle and imperceptible levels to the actual manifestation, gy comes forth, as though something from nothing. This is true throughout creation. One of the most basic teachings of the Kabbalah is that God and Godhead is ultimately nameless and unknowable, and that, therefore, nothing can be said about God.

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We can talk about emanations and manifestations of God’s presence and power, about attributes or qualities of God and how we encounter the presence of God in our experience, but not about God as God is. We can allude to or indicate something about God, but we cannot speak of God directly. At the level of Ain Sof, there is only the one being-consciousness-force, the Infinite and eternal, and nothing else exists. Even the distinction of God and Godhead does not exist at this level, and thus, from our point of view, Ain Sof is the unmanifest-completely inconceivable and incomprehensible.

From this state of no-thingness Ainevery idea or category of existence must be created, formed and made as though out of nothing; yet as everything comes from this no-thingness, it can also be called divine fullness. Although nothing exists in it, the unmanifest is pregnant with the divine potential of everything. Will or desire Ratzon is the first expression of Ain Sof in the creative act, for in order to create and sustain creation, God must will or desire to create and sustain creation.

The level of Adam Kadmon corresponds to the will or desire of God that is the underlying foundation for all the proceeding levels of existence-the initiating principle of creation. In essence, the first emanation of God’s presence and power is the will or desire to create, which precedes creation itself, and that will or desire is what is called Logos and Sophia-the word and wisdom of God. It is an emanation of the bornless Spirit of God, which, although made distinct from Ain Sof, is completely inseparable from the infinite and eternal.

Adam Kadmon always existed in Ain Sof, although as divine potential. At the outset of creation, this divine potential emerged as the first of all holy emanations and is the interface of the infinite with the finite creation.

It is an emanation of the divine fullness in the no-thingness, from which the whole of creation is brought forth.

Adam Kadmon alludes to the ultimate purpose or intention of God in creating.

Likewise, the configuration of the Sefirot is frequently depicted as the body parts of a human form, each Sefirah corresponding to a part of the human body. What is suggested by this is that the ultimate purpose of God creating was to create the human one-the image and likeness of God.

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